Catholic Commentary
God's Declaration of Covenant Renewal
10He said, “Behold, I make a covenant: before all your people I will do marvels, such as have not been worked in all the earth, nor in any nation; and all the people among whom you are shall see the work of Yahweh; for it is an awesome thing that I do with you.
Exodus 34:10 records God's unilateral declaration of a renewed covenant with Israel after the golden calf incident, in which He promises to perform unprecedented divine wonders before all nations. God establishes this covenant based entirely on His own grace and initiative, not on Israel's conditional obedience, making His actions a public witness to His power and holiness.
After Israel's catastrophic sin, God doesn't withdraw—He speaks an even more audacious covenant promise, proving His mercy is not a reward for faithfulness but the unshakeable foundation of the relationship itself.
"For it is an awesome thing that I do with you" The word nôrā' ("awesome," "fearsome," "terrible") is from the same root as the "fear of the Lord" (yir'at YHWH). God's works are not merely impressive — they carry the charge of the holy. They overwhelm, they demand response. Crucially, the phrase ends "with you" ('immekā) — a singular intimacy. God is not acting on Israel from a distance; He is acting in company with His people. This co-operative language points toward the relational depth of the covenant: God and Israel are not master and servant in a merely transactional sense, but partners in a work that reshapes history.
Typological and Spiritual Senses In the typological reading that runs through Patristic exegesis, this moment of covenant renewal after the golden calf prefigures Baptism and the Sacrament of Penance: the people have fallen gravely, the mediator (Moses) has interceded, and God re-establishes union not by pretending sin did not occur but by a sovereign act of merciful renewal. The "marvels" God promises find their ultimate fulfillment in the Paschal Mystery — the death and resurrection of Christ, which the New Testament consistently describes using niplā'ôt language (cf. Acts 2:11; Mark 12:11, citing Psalm 118:23). The Church herself is the community before whom and through whom these ultimate marvels are made visible to the nations.
Catholic tradition reads Exodus 34:10 as a luminous prefiguration of the New and Eternal Covenant, sealed in the blood of Christ. The Catechism of the Catholic Church teaches that "the covenant with Noah, Abraham, Moses, and David" form stages in a single divine pedagogy that reaches its fullness in Christ (CCC 72, 839). This verse illustrates a principle the Catechism calls the condescension of God — His willingness to "speak to men as friends" (CCC 51, citing Dei Verbum 2) even after betrayal.
Saint Thomas Aquinas, in the Summa Theologiae (I-II, q. 98), notes that the Mosaic covenant's renewal already signals its provisional and preparatory character: God's absolute, unconditioned faithfulness points beyond the Law to the Gospel, where the covenant is written "not on stone tablets but on the tablets of human hearts" (2 Corinthians 3:3). The scholastic tradition distinguishes between the covenant of works and the covenant of grace, and Catholic reading locates Israel's renewal here firmly within the latter: grace precedes law, mercy precedes obligation.
Pope Benedict XVI, in Verbum Domini (2010), reflects on how God's words and deeds are inseparable — His Word accomplishes what it declares. Exodus 34:10 exemplifies this: God's declaration that He will do marvels is itself the beginning of their performance. The Church Fathers, particularly Origen (Homilies on Exodus, Hom. XIV), read the renewed covenant as a figure of the Gospel given to the Gentiles after Israel's infidelity — an insight that must be held in careful balance with the Church's post-Nostra Aetate affirmation of the irrevocability of God's covenant with Israel (CCC 839).
The "awesome thing" (nôrā') God does resonates with the theological category of the tremendum in Hans Urs von Balthasar's theology: the encounter with God is never merely consoling — it is also a shattering of all human pretension and self-sufficiency, a holy fear that is the beginning of wisdom.
Contemporary Catholics face a temptation to reduce faith to a private, interior sentiment — something that happens between the individual soul and God, invisible to the surrounding culture. Exodus 34:10 refuses this reduction. God explicitly promises marvels performed before all your people, witnessed by surrounding nations, so that what He does with His covenant community becomes inescapably visible. This is a call to what Pope Francis, in Evangelii Gaudium, describes as the "missionary transformation" of the Church (EG 25): our covenant relationship with God is not a private arrangement but a public sign.
On a more personal level, this verse speaks directly to anyone who has experienced the wreckage of serious sin — the shattered tablet, the broken covenant of baptismal grace. The context of Exodus 34:10 is restoration after catastrophic failure. God does not say, "We'll start over once you've proven yourself." He says, "Behold, I make a covenant." The initiative is His. The Sacrament of Penance is precisely this: God re-cutting the covenant, re-inscribing His presence, promising marvels again in the life of the one who returns. No Catholic who has knelt in a confessional should receive absolution without recognizing in it the echo of Sinai — God's "Behold, I make a covenant" spoken freshly, personally, indestructibly.
Commentary
The Context of Renewal Exodus 34:10 arrives at one of the most dramatic junctures in all of Scripture. Israel has committed the sin of the golden calf (Exodus 32), Moses has shattered the first tablets of the Law in prophetic grief (32:19), and God has threatened to withdraw His presence entirely (33:3). What follows in chapter 33 is a remarkable dialogue of intercession — Moses arguing boldly before God, pleading that without the divine Presence, Israel cannot be distinguished from any other nation (33:15-16). God relents. Chapter 34 opens with the cutting of new tablets, the theophany in which God proclaims His Name as merciful and gracious (34:6-7), and now, in verse 10, the formal articulation of a renewed covenant.
"Behold, I make a covenant" The Hebrew kārat berît ("cut a covenant") is the standard Old Testament covenantal formula, invoking the ancient ratification rite of passing between divided animals (cf. Genesis 15). But here, significantly, it is God alone who speaks — there is no counter-promise demanded of Israel in this verse, no conditional clause. The initiative is entirely divine. This is God acting ex mero motu, from His own pure freedom and mercy. Catholic exegetes following the tradition of Origen and Augustine note that the covenant here takes on a character that foreshadows the New Covenant: it rests not on human fidelity (which has already spectacularly failed) but on the indestructible word of God.
"Before all your people I will do marvels" The word translated "marvels" (niplā'ôt) is a technical theological term in Hebrew for acts that are exclusively divine — things that human hands cannot accomplish, things that rupture the ordinary fabric of nature. It is used for the plagues of Egypt (Exodus 3:20), for creation itself (Job 37:14), and pointedly for the eschatological acts of God (Psalm 77:11-14). By using this word here, God is not merely promising concrete military victories or agricultural blessings — He is promising a theophanic quality of action: His deeds will be recognizable as God's deeds. The phrase "such as have not been worked in all the earth, nor in any nation" sets these wonders in an absolute, superlative category. They are unprecedented and unrepeatable. This hyperbole is not rhetorical inflation — it is theological precision. What God does with and for Israel is sui generis, outside all human or natural categories.
"All the people among whom you are shall see" This is the missionary and witness dimension of the covenant. God's marvels are not performed in private or for Israel alone. The surrounding nations — the very Canaanite peoples whose idols nearly seduced Israel — will be compelled to the work of God. Israel's vocation, even as the recipient of covenant, is inherently public and testimonial. The word "see" () in Hebrew often carries the connotation of penetrating, transforming sight — not mere observation but confrontation with a reality one cannot dismiss. This anticipates the prophetic vision of Israel as "a light to the nations" (Isaiah 42:6).