Exodus 33:12
Then Moses said to the LORD, "Look, You have been telling me, 'Lead this people up,' but You have not let me know whom You will send with me. Yet You have said, 'I know you by name, and you have found favor in My sight.'
Moses said to the LORD
This phrase introduces a direct communication between Moses and God, highlighting the unique relationship Moses had with the LORD. In Hebrew, the name "Moses" (מֹשֶׁה, Moshe) is significant, as it means "drawn out," reflecting his miraculous rescue from the Nile. This dialogue underscores Moses' role as an intercessor and leader, chosen by God to guide the Israelites. The phrase "said to the LORD" indicates a personal and intimate conversation, emphasizing the privilege Moses had in speaking directly to God, a privilege not afforded to many.

Look, You have said to me
The word "Look" (הִנֵּה, hinneh) is an imperative often used to draw attention to something important. Moses is reminding God of His previous words, showing a boldness in his relationship with God. This reflects a deep trust and confidence in God's promises. The phrase "You have said to me" indicates that Moses is holding God accountable to His word, a practice seen throughout Scripture where God's people remind Him of His promises, not out of doubt, but out of faith in His faithfulness.

'Bring up this people,'
The command "Bring up this people" refers to the divine mission given to Moses to lead the Israelites out of Egypt and into the Promised Land. The Hebrew verb for "bring up" (עָלָה, alah) conveys the idea of ascending or going up, which is fitting as the journey was not just a physical relocation but a spiritual ascent towards God's promises. This phrase highlights the enormity of the task and the responsibility placed upon Moses, emphasizing the need for divine guidance and support.

but You have not let me know whom You will send with me
Moses expresses a concern here, seeking clarity on who will accompany him. The phrase "You have not let me know" suggests a desire for assurance and guidance. Historically, this reflects the uncertainty and challenges faced by leaders who rely on divine direction. The question of "whom You will send with me" points to the need for divine presence and assistance, which is a recurring theme in the journey of the Israelites. It underscores the importance of God's presence in fulfilling His commands.

Yet You have said, 'I know you by name
The phrase "I know you by name" is deeply personal and signifies an intimate relationship. In Hebrew culture, knowing someone's name implies a deep understanding of their character and essence. This assurance from God to Moses is profound, as it indicates a special favor and recognition. It reflects the biblical theme of God knowing His people personally and individually, which is a source of comfort and strength for believers.

and you have also found favor in My sight.'
Finding "favor" (חֵן, chen) in God's sight is a recurring biblical theme, indicating grace and approval. This phrase reassures Moses of his standing with God, despite the challenges he faces. The concept of favor is central to the covenant relationship between God and His people, emphasizing that God's grace is not earned but given. This assurance of favor is foundational for Moses' leadership and is a reminder to believers of the unmerited grace available through faith.

Persons / Places / Events
1. Moses
The leader of the Israelites, chosen by God to lead His people out of Egypt. In this verse, Moses is in conversation with God, expressing his need for guidance and assurance.

2. The LORD (Yahweh)
The covenant God of Israel, who has a personal relationship with Moses. He is the one who has called Moses to lead His people.

3. The Israelites
The people of God, whom Moses is leading through the wilderness after their exodus from Egypt.

4. The Tent of Meeting
Although not directly mentioned in this verse, it is the context of the surrounding passages where Moses meets with God.

5. The Promised Land
The destination to which Moses is leading the Israelites, a land promised by God to Abraham and his descendants.
Teaching Points
God’s Personal Knowledge and Favor
God knows us personally and by name, just as He knew Moses. This personal relationship is foundational to our faith and trust in Him.

Seeking God’s Guidance
Like Moses, we should seek God’s guidance in our leadership and daily decisions, trusting that He will provide the direction and support we need.

The Importance of God’s Presence
Moses’ request highlights the necessity of God’s presence in our lives. We should prioritize seeking His presence in all we do.

Faith in Uncertainty
Moses’ dialogue with God teaches us to have faith even when the path is unclear. Trusting in God’s promises and character is crucial.

Leadership and Responsibility
As leaders, whether in our families, workplaces, or communities, we must rely on God’s wisdom and strength, acknowledging our limitations and His sovereignty.
Bible Study Questions
1. How does Moses’ request for guidance in Exodus 33:12 reflect his relationship with God, and how can we apply this in our own prayer life?

2. In what ways does God’s assurance to Moses that He knows him by name encourage us in our personal walk with God?

3. How can we seek and recognize God’s presence in our daily lives, similar to how Moses sought assurance of God’s presence?

4. What are some practical steps we can take to lead others with the same reliance on God that Moses demonstrated?

5. How do the themes of God’s guidance and presence in Exodus 33:12 connect with Jesus’ promise of the Holy Spirit in the New Testament?
Connections to Other Scriptures
Exodus 3:12
God promises Moses that He will be with him, providing assurance of His presence.

Psalm 103:7
Highlights how God made His ways known to Moses, emphasizing the intimate relationship between God and Moses.

John 10:3
Jesus speaks of knowing His sheep by name, reflecting the personal relationship God has with His people.

Hebrews 11:24-27
Moses is commended for his faith, choosing to follow God’s call despite not knowing all the details.
The Mediator's Threefold PrayerAlexander MaclarenExodus 33:12
A Nation in Garb of PenitenceJ. Orr Exodus 33:1-12
The Restoration to Divine Favour CompletedD. Young Exodus 33:1-23
The Third IntercessionJ. Orr Exodus 33:12-18
Intercession and its RewardJ. Urquhart Exodus 33:12-23
People
Amorites, Canaanites, Hittites, Hivite, Hivites, Isaac, Jacob, Jebusites, Joshua, Moses, Nun, Perizzites
Places
Mount Horeb, Sinai
Topics
Behold, Bring, Caused, Clear, Favor, Grace, Guide, Hast, Haven't, Journey, Lead, Moreover, People's, Sayest, Saying, Sight, Wilt, Yet
Dictionary of Bible Themes
Exodus 33:12

     1020   God, all-knowing
     1055   God, grace and mercy
     5043   names, significance

Exodus 33:12-13

     6667   grace, in OT
     8460   pleasing God

Exodus 33:12-16

     8128   guidance, receiving
     8653   importunity, to God

Exodus 33:12-17

     8130   guidance, from godly people

Exodus 33:12-23

     8112   certainty

Library
The Mediator's Threefold Prayer
'And Moses said unto the Lord, See, Thou sayest unto me, Bring up this people: and Thou hast not let me know whom Thou wilt send with me. Yet Thou hast said, I know thee by name, and thou hast also found grace in My sight. 13. Now therefore, I pray Thee, if I have found grace in Thy sight, show me now Thy way, that I may know Thee, that I may find grace in Thy sight: and consider that this nation is Thy people. 14. And He said, My presence shall go with thee, and I will give thee rest. 15. And he
Alexander Maclaren—Expositions of Holy Scripture

June the Seventeenth the Invisible Presence
"Show me Thy glory." --EXODUS xxxiii. 12-23. Moses wist not what he asked. His speech was beyond his knowledge. The answer to his request would have consumed him. He asked for the blazing noon when as yet he could only bear the quiet shining of the dawn. The good Lord lets in the light as our eyes are able to bear it. The revelation is tempered to our growth. The pilgrim could bear a brightness in Beulah land that he could not have borne at the wicket-gate; and the brilliance of the entry into
John Henry Jowett—My Daily Meditation for the Circling Year

Election no Discouragement to Seeking Souls
However, whether we all of us agree to the doctrine that God is sovereign or not, is a very little matter to him, for he is so. De jure, by right, he should be so; de facto, as matter of fact, he is so. It is a fact, concerning which you have only to open your eyes and see that God acts as a sovereign in the dispensation of his grace. Our Saviour, when he wished to quote instances of this, spake on this wise: many widows there were in Israel in the time of Elias the prophet, but unto none of these
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864

A view of God's Glory
THAT WAS A large request to make. He could not have asked for more: "I beseech thee, show me thy glory." Why, it is the greatest petition that man ever asked of God. It seems to me the greatest stretch of faith that I have either heard or read of. It was great faith which made Abraham go into the plain to offer up intercession for a guilty city like Sodom. It was vast faith which enabled Jacob to grasp the angel; it was mighty faith which enabled Elijah to rend the heavens and fetch down rain from
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 54: 1908

Of the Way to Attain Divine Union
Of the way to attain Divine Union It is impossible to attain Divine Union solely by the activity of meditation, or by the meltings of the affections, or even by the highest degree of luminous and distinctly-comprehended prayer. There are many reasons for this, the chief of which are as follow:-- First, According to Scripture "no man shall see God and live" (Exod. xxxiii. 20). Now all the exercises of discursive prayer, and even of active contemplation, while esteemed as the summit and end of the
Madame Guyon—A Short and Easy Method of Prayer

After the Preceding Ways, There Remains an after Way, Preparatory to Divine Union, in which Wisdom and Justice Make the Passive Purification of the Soul, All
It is impossible to attain divine union by the way of meditation alone, or even by the affections, or by any luminous or understood prayer. There are several reasons. These are the principal. First, according to Scripture, "No man shall see God and live" (Exod. xxxiii. 20). Now all discursive exercises of prayer, or even of active contemplation, regarded as an end, and not as a preparation for the passive, are exercises of life by which we cannot see God, that is, become united to Him. All that
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

Let us Now Examine the Conditions under which a Revelation May be Expected To...
2. Let us now examine the conditions under which a revelation may be expected to be given to the original recipients. It may be observed in the first place that a revelation must possess some distinctive character. Even, if it should turn out that there is no such thing in reality at all, at least the notion which we form in our minds must possess such points of difference as to distinguish it from all other notions. It appears needful to bear this in mind, obvious though it is, because there
Samuel John Jerram—Thoughts on a Revelation

Whence Also the Just of Old, Before the Incarnation of the Word...
18. Whence also the just of old, before the Incarnation of the Word, in this faith of Christ, and in this true righteousness, (which thing Christ is unto us,) were justified; believing this to come which we believe come: and they themselves by grace were saved through faith, not of themselves, but by the gift of God, not of works, lest haply they should be lifted up. [2679] For their good works did not come before God's mercy, but followed it. For to them was it said, and by them written, long ere
St. Augustine—On Patience

Ninteenth Lesson. I Go unto the Father!'
I go unto the Father!' Or, Power for Praying and Working. Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. And whatsoever ye shall ask in my Name, that will I do.'--John xiv. 12, 13. AS the Saviour opened His public ministry with His disciples by the Sermon on the Mount, so He closes it by the Parting Address preserved to us by John. In both He speaks more than once of prayer.
Andrew Murray—With Christ in the School of Prayer

The Blessed Privilege of Seeing God Explained
They shall see God. Matthew 5:8 These words are linked to the former and they are a great incentive to heart-purity. The pure heart shall see the pure God. There is a double sight which the saints have of God. 1 In this life; that is, spiritually by the eye of faith. Faith sees God's glorious attributes in the glass of his Word. Faith beholds him showing forth himself through the lattice of his ordinances. Thus Moses saw him who was invisible (Hebrews 11:27). Believers see God's glory as it were
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Moses the Type of Christ.
"The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken."--Deut. xviii. 15. The history of Moses is valuable to Christians, not only as giving us a pattern of fidelity towards God, of great firmness, and great meekness, but also as affording us a type or figure of our Saviour Christ. No prophet arose in Israel like Moses, till Christ came, when the promise in the text was fulfilled--"The Lord thy God," says Moses, "shall
John Henry Newman—Parochial and Plain Sermons, Vol. VII

The Wonderful.
Isaiah ix:6. HIS name shall be called "Wonderful" (Isaiah ix:6). And long before Isaiah had uttered this divine prediction the angel of the Lord had announced his name to be Wonderful. As such He appeared to Manoah. And Manoah said unto the angel of Jehovah, What is thy name, that when thy sayings come to pass we may do thee honor. And the angel of Jehovah said unto Him "why askest thou thus after my name, seeing it is Wonderful" (margin, Judges xiii:17-18). This angel of Jehovah, the Person who
Arno Gaebelein—The Lord of Glory

Appendix viii. Rabbinic Traditions About Elijah, the Forerunner of the Messiah
To complete the evidence, presented in the text, as to the essential difference between the teaching of the ancient Synagogue about the Forerunner of the Messiah' and the history and mission of John the Baptist, as described in the New Testaments, we subjoin a full, though condensed, account of the earlier Rabbinic traditions about Elijah. Opinions differ as to the descent and birthplace of Elijah. According to some, he was from the land of Gilead (Bemid. R. 14), and of the tribe of Gad (Tanch. on
Alfred Edersheim—The Life and Times of Jesus the Messiah

Epistle xxviii. To Augustine, Bishop of the Angli .
To Augustine, Bishop of the Angli [136] . Gregory to Augustine, &c. Glory to God in the highest, and on earth peace to men of good will (Luke ii. 14); because a grain of wheat, falling into the earth, has died, that it might not reign in heaven alone; even He by whose death we live, by whose weakness we are made strong, by whose suffering we are rescued from suffering, through whose love we seek in Britain for brethren whom we knew not, by whose gift we find those whom without knowing them we sought.
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Personality of Power.
A Personally Conducted Journey. Everyone enjoys the pleasure of travel; but nearly all shrink back from its tiresomeness and drudgery. The transportation companies are constantly scheming to overcome this disagreeable side for both pleasure and business travel. One of the popular ways of pleasure travel of late is by means of personally conducted tours. A party is formed, often by the railroad company, and is accompanied by a special agent to attend to all the business matters of the trip. A variation
S.D. Gordon—Quiet Talks on Power

An Exposition on the First Ten Chapters of Genesis, and Part of the Eleventh
An unfinished commentary on the Bible, found among the author's papers after his death, in his own handwriting; and published in 1691, by Charles Doe, in a folio volume of the works of John Bunyan. ADVERTISEMENT BY THE EDITOR Being in company with an enlightened society of Protestant dissenters of the Baptist denomination, I observed to a doctor of divinity, who was advancing towards his seventieth year, that my time had been delightfully engaged with John Bunyan's commentary on Genesis. "What,"
John Bunyan—The Works of John Bunyan Volumes 1-3

The Great Commission Given.
(Time and Place Same as Last Section.) ^A Matt. XXVIII. 18-20; ^B Mark XVI. 15-18; ^C Luke XXIV. 46, 47. ^a 18 And Jesus came to them and spake unto them, saying, All authority hath been given unto me in heaven and on earth. ^b 15 And he said unto them, Go ye ^a therefore, ^b into all the world, and preach the gospel to the whole creation. ^a and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: 20 teaching them to observe all things
J. W. McGarvey—The Four-Fold Gospel

Covenanting a Privilege of Believers.
Whatever attainment is made by any as distinguished from the wicked, or whatever gracious benefit is enjoyed, is a spiritual privilege. Adoption into the family of God is of this character. "He came unto his own, and his own received him not. But as many as received him, to them gave he power (margin, or, the right; or, privilege) to become the sons of God, even to them that believe on his name."[617] And every co-ordinate benefit is essentially so likewise. The evidence besides, that Covenanting
John Cunningham—The Ordinance of Covenanting

The Winsome Jesus.
The Face of Jesus: Jesus drew crowds, men, women, children, bad people, enemies--His personality--face--impress of experiences--the glory of God in that face, 2 Corinthians 4:6. Hebrews 1:3. The Music of God in the Voice of Jesus: the eye--Jesus' eyes, Luke 4:16-30. John 8:59. 10:31. 7:32, 45, 46. 18:6. Mark 10:32. 9:36. 10:13-16. Luke 19:48.--His voice, Matthew 26:30. personal touch, Matthew 8:3, 15. 9:29. 17:7. 20:34. Mark 1:41. 7:33. Luke 5:13. 22:51. (John 14:16-20). His presence irresistible.
S. D. Gordon—Quiet Talks about Jesus

The Angel of the Lord in the Pentateuch, and the Book of Joshua.
The New Testament distinguishes between the hidden God and the revealed God--the Son or Logos--who is connected with the former by oneness of nature, and who from everlasting, and even at the creation itself, filled up the immeasurable distance between the Creator and the creation;--who has been the Mediator in all God's relations to the world;--who at all times, and even before He became man in Christ, has been the light of [Pg 116] the world,--and to whom, specially, was committed the direction
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Jesus Calls Four Fishermen to Follow Him.
(Sea of Galilee, Near Capernaum.) ^A Matt. IV. 18-22; ^B Mark I. 16-20; ^C Luke V. 1-11. ^a 18 And walking ^b 16 And passing along by the sea of Galilee [This lake is a pear-shaped body of water, about twelve and a half miles long and about seven miles across at its widest place. It is 682 feet below sea level; its waters are fresh, clear and abounding in fish, and it is surrounded by hills and mountains, which rise from 600 to 1,000 feet above it. Its greatest depth is about 165 feet], he [Jesus]
J. W. McGarvey—The Four-Fold Gospel

The Mercy of God
The next attribute is God's goodness or mercy. Mercy is the result and effect of God's goodness. Psa 33:5. So then this is the next attribute, God's goodness or mercy. The most learned of the heathens thought they gave their god Jupiter two golden characters when they styled him good and great. Both these meet in God, goodness and greatness, majesty and mercy. God is essentially good in himself and relatively good to us. They are both put together in Psa 119:98. Thou art good, and doest good.' This
Thomas Watson—A Body of Divinity

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