Chapter 34

1 The tables are renewed. 5 The name of the Lord proclaimed. 8 Moses intreateth God to go with them. 10 God maketh a covenant with them, repeating certain duties of the first table. 28 Moses after forty days in the mount cometh down with the tables. 29 His face shineth, and he covereth it with a vail.

1. Hew thee two tables. Literally, “Hew for thyself.” Because Moses broke the former tables (ch. 32:19), which “were the work of God” (ch. 32:16), he is now appropriately charged to hew a second set himself. The writing, of course, was that of the Ten Commandments (Ex. 34:28; Deut. 4:13; 10:4). Moses had not asked for a new set of tables, but simply for the return of God’s favor and the renewal of the covenant. But God could not grant His favor without requiring obedience to His law. The two are inseparable. Men are more willing to enjoy the rewards of right living than they are to live right. But God insists that the rewards can be bestowed only upon the obedient. He can enter into covenant relation only with those who are willing to accept His law as their rule of life. This He does for their sake rather than for His own.

The repeated writing of the law upon tables of stone proves it to be eternal and unalterable (Matt. 5:17–19; Rom. 13:8–10; Eph. 6:2; James 2:8–12; 1 John 2:3, 4; 5:2, 3). Moses was called upon to repair the loss of the two tables of the law caused by his own action. So it is with us if we break God’s law; we cannot hope for a return to divine favor unless we again place ourselves in the way of full obedience. Theft brings the duty of restitution; insult, that of apology; slander, that of retraction.

2. In the morning. The delay gave Moses time to prepare the new tables of stone.

3. And no man. Not even Joshua was to accompany Moses (cf. chs. 24:13; 32:15–17). The instructions upon this occasion were more stringent than those previously given (see ch. 19:12, 13).

5. The Lord descended. The “cloudy pillar” which had been at the door of the tent of meeting (ch. 33:10) ascended the mountain, and when Moses reached the top of the mount it stood with him there.

6. The Lord passed by. As promised in ch. 33:22, 23. The name of the Lord stands for His character, here described as consisting of three fundamental qualities—mercy, justice, and truth. Greatest emphasis is placed upon mercy because God’s relationship to us is based upon it (1 John 4:7–12). It was particularly important at this time when divine favor had been forfeited and would not have been restored, except for His mercy. There are six different ways in which the Lord manifests love for His people. He is “merciful and gracious, longsuffering, abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin.” A more complete declaration of His regard and love for sinners would be difficult to imagine. When the Lord revealed Himself to Moses in the burning bush He declared Himself to be the “I am,” or, “the self-existent One,” thus emphasizing the distinct difference between Him and all other gods.

In the present state of Israel’s sorrow and subdued spirit (Ex. 33:4–6), something additional was needed to impart to them hope and assurance. Of itself the law could not be “merciful and gracious.” Its sole stress was upon rectitude. There was needed a supplementary revelation of the gracious character of God to Moses. In the revelation of the character of God to Moses, Sinai proclaims not only the divine law but also divine grace. This fact proves unfounded the popular notion that Sinai stands for justice but not mercy. Sinai’s exalted proclamation of grace by no means annulled the law and thwarted divine justice; rather it clarified the relationship of each to the other. In a later crisis Moses reminded God of the balance between justice and mercy proclaimed upon this occasion (Num. 14:11–19).

Is this same unchanging character of God that gives poor, helpless sinners hope of eternal life today (Ps. 103:8–14; 145:8; Jer. 29:11; 31:3). Inasmuch as there can be no trust in one who is not true, God qualifies for our trust by being “abundant” in “truth.” Truth lies at the root of moral character; it is the precise opposite of hypocrisy (Ps. 108:4; 117:2; John 14:6; James 3:14).

7. Clear the guilty. God is gracious to repentant sinners, but He cannot afford to weaken His government by failing to uphold its righteousness and justice (Ps. 85:10; 89:14). God’s justice is an essential part of His nature no less than His mercy; without it God could not be God. Justice is, as has been argued, a necessary consequence of His true love, for “a God all mercy is a God unjust.” Without justice there could be no mercy. Although we read in the Bible that God delights in mercy (Micah 7:18), we never read in the Scriptures that God delights in bringing His judgments upon men. On the contrary, His judgments are said to be a “strange work” (Isa. 28:21). His loving-kindness is abundant (Isa. 55:7; Rom. 5:20). It is God’s mercy that moderates His judgments and makes Him “longsuffering” (Lam. 3:22; Rom. 2:4).

That divine love determines the attitude of God toward His children is clear from the greater space here allotted it in the description of His character and by the fact that the attributes of mercy precede the attributes of justice. Not only is God loving; “God is love” (1 John 4:16). The attribute of love is a veritable part of His essential nature; without it He would not be “God.” When the Lord must punish us for our sins, He does it in love, for our own good—not in anger. Like the surgeon, God may use the cutting knife of sorrow to effect the healing of the soul’s disease or injury that has resulted from sin (Heb. 12:5–11; Rev. 3:19).

9. If now. Greatly strengthened in faith and courage by the proclamation of the divine character, and confident of the grace of God, Moses entreats the Lord to exercise His grace, to “pardon our iniquity” and to restore the broken covenant. Perhaps Moses’ dim spiritual insight failed to discern that God had promised all of this the day before (ch. 33:17).

10. I make a covenant. God’s willingness to renew His covenant with Israel evinces two facts: (1) His faithfulness toward His people, because of His promises to their fathers, and (2) the conquering power of intercessory prayer. Additional pledges not mentioned previously are given, such as the performance of miracles, the enlargement of their borders, and security against invasion (v. 24). The blessings of cooperation with God are infinitely beyond finite comprehension (Eph. 3:20).

Do marvels. These were to include the drying up of the Jordan River (Joshua 3:14–17), the fall of Jericho (Joshua 6:15–21), and the slaughter of their enemies by hailstones (Joshua 10:1–11).

A terrible thing. Not to be done to Israel but to their enemies (Deut. 10:21; Ps. 106:22; 145:6).

11. Observe thou. This is not a specific reference to the Ten Commandments, which were enjoined anew by being rewritten upon two new tables (v. 28). This “command” includes the injunctions listed in vs. 12–26. It is to be observed that the increased benefits of God are to be balanced by the people’s acceptance of greater obligation. Every victory over sin brings with it a clearer vision of God, greater opportunities, and increased responsibilities.

13. Destroy their altars. This comprehends more than the corresponding command in the “book of the covenant” (ch. 23:24), which mentions “images” only. Regarding these “altars” see Num. 23:1, 29, 30; Judges 2:2; 1 Kings 16:32; 18:26.

Their groves. From Хasherim. The “groves” seem to have been wooden cult objects in the form of truncated trees. These stumps of trees, possibly with the stubs of some branches still in place, were objects of worship. The well-known sacred tree of the Assyrians was probably anХasherah.

15. Lest thou make. The evil results of making treaties with the Canaanite nations (v. 12; ch. 23:32, 33), joining in idol feasts and marrying heathen wives (Judges 2:2, 11–13), are here vividly stated. Inasmuch as the Lord claimed His people as His bride, idolatry was regarded as adultery (Jer. 3:1–5; Eze. 16; 2 Cor. 11:2; Rev. 19:7–9; 21:2). “Molten gods” are expressly referred to because of the recent sin of the golden calf.

21. Earning time. That is, plowing time. In Old English, “to ear” meant “to plow.” Inasmuch as the times of plowing and of harvest were the seasons of greatest temptation to violate the Sabbath, the charge is repeated here.

22. The feast of weeks. At first sight it would appear that three distinct feasts are mentioned here. However, since the feast of “firstfruits of wheat harvest” is the same as the “feast of weeks” (Lev. 23:15–17; Num. 28:26), there are but two. Both were commanded in the “book of the covenant” (Ex. 23:16).

23. All your menchildren. See on ch. 23:14–17.

24. Enlarge thy borders. The first promise of land made to Abraham and his seed is recorded in Gen. 12:5–7. Later this promise was widened to include the whole area between the “river of Egypt” and the Euphrates (Gen. 15:18; 1 Kings 4:21; 2 Chron. 9:26).

Beholding the incomparable superiority of Israel to all other nations, many would voluntarily unite themselves with God’s chosen people. Thus Israel’s borders would be enlarged until, eventually, “their kingdom should embrace the world” (COL 290). Jerusalem itself would stand forever (GC 19) and would become the metropolis of the entire earth (DA 577).

26. The first of the firstfruits. The best insurance against falling into idolatry was to be continuing participation in the spirit and practice of true worship as prescribed by God. Faithful and proper regard for the Sabbath, the great annual festivals, the laws of redemption, the various sacrifices, and similar institutions ordained to lead to spiritual consecration would protect them from the temptations and dangers of heathenism they would encounter in the Land of Promise.

Shalt not seethe. See on ch. 23:19. The closing part of this section is parallel to the last section in the “book of the covenant” (ch. 23:19).

27. These words. That is, those of vs. 10–26.

After the tenor. That is, “in harmony with these words.” God would perform His side of the contract if the people would faithfully carry out theirs.

28. Forty days. This duplicated the length of time of Moses’ former stay in the mount (ch. 24:18). On this occasion the people successfully met the test occasioned by the absence of Moses (see ch. 34:30–32).

Did neither eat bread. This also was a repetition of the former experience (Deut. 9:9–12). Moses’ audience with the Lord sustained his physical strength, and this made food and drink unnecessary. The needs of the body were not felt because the desires of the spirit were so fully met (Ps. 16:11). Elijah (1 Kings 19:8) and Jesus (Matt. 4:1, 2) are the only others named in Scripture as having fasted for this length of time. The “he” in the closing sentence of this verse refers not to Moses but to God (Ex. 34:1; Deut. 10:1–4).

29. While he talked with him. Preferably, “because he talked with him.” The radiant face of Moses was but a reflection of divine glory (2 Cor. 3:7). Similarly, at the transfiguration, divinity flashed through humanity (Matt. 17:2). Moses’ previous admission to the divine presence had not left any visible trace upon his countenance (Ex. 24:12–18). This difference was due partly to the fact that since his first ascent Moses had been severely tried and had come forth from that bitter experience a better man, purer and more fit for close communion with his God, and partly to the fact that the people were now repentant rather than rebellious. Moses had displayed devotion, courage, and zeal in calling a halt to apostasy.

In refusing to become the sole progenitor of a people whom God proposed to adopt instead of iniquitous Israel (ch. 32:10), and in offering himself in atonement for their transgressions (Ex. 32:32; John 15:13), he had manifested a spirit of supreme self-sacrifice. Thereafter he persisted in wholehearted and unselfish intercession for his countrymen (Ex. 33:12–16). In view of this demonstration of the highest type of religious devotion, a reflection of the very character of God Himself, it was appropriate that he should be permitted the unique privilege of seeing the glory of the Creator (chs. 33:18–23; 34:5–8). It is small wonder that his face shone after such an experience. Doubtless Paul had Moses in mind when he penned 2 Cor. 3:18.

He who is filled with the Spirit of God reflects the glorious character of God. From those who live close to God there goes forth an influence which, though like Moses they “wist not” its presence, has a telling effect on the lives of others. It has well been said that when we take care to keep right Godward, He will take care that we keep right manward. Our greatest impression upon men is made, not by that which we labor to achieve, but by that which we achieve unconsciously.

30. They were afraid. Their guilty consciences had made Aaron and the people feel that God was still estranged from them, and they shrank from the radiant countenance of Moses. Had they ever been obedient to God, joy would have taken the place of fear and they would have welcomed the light of heaven. This reflection of the glory and majesty of God was designed to impress upon Israel the sacred character of His law and the glory of the gospel revealed through Christ. Both had been presented to Moses in the mount. That divine light symbolized the glory of the dispensation of which Moses was the visible mediator (2 Cor. 3:7, 11, 14; PP 330).

33. Till Moses had done speaking. Preferably, “When Moses had done speaking.” The word “till” is not in the Hebrew. While Moses related to the people “all that the Lord had spoken” (v. 32), his face was unveiled. Thereafter he wore a veil over his face in their presence. This veiling of Moses’ face is a type of Jesus Christ, who veiled His divinity with humanity in order that He might fellowship with us (Phil. 2:5–11; DA 23). Had the Son of God come in the glory of heaven, sinful men could not have endured His presence. But as the Son of man He could associate freely with sinners and prepare them for a restoration to the very presence of God.

34. When Moses went in. That is, into the “tent of meeting” (ch. 33:7–10). When he came out again to speak the words of God to the people his face was left uncovered until he had given the message. The holy light added divine authority to his message and gave abiding evidence that he spoke to them as God’s representative. Like the moon, it bore witness to the absent sun.

35. Israel saw. After each message Moses again covered his face until he re-entered the “tent of meeting.”

In 2 Cor. 3:7–18 the apostle Paul uses this veiling of the face of Moses to typify the veiled glory of the old covenant in contrast to the unveiled and abiding glory of the new covenant. The glory of God may be discerned throughout OT times, though it is so often veiled by the imperfections of the men through whom He worked out His plan. Paul here speaks also of a “vail” upon the “heart” of the Jews of his day, to represent their spiritual blindness in not discerning Jesus of Nazareth as the Messiah of prophecy (see Matt. 15:24; 23:16; John 9:39–41). Our Lord found it difficult to remove this blindness even from His own disciples (Luke 24:25).

Moses’ removal of the veil also symbolizes the Christian believer’s “beholding” with an “open,” or unveiled, face “the glory of the Lord,” betokening his being “changed into the same image” of his Lord “from glory to glory” (2 Cor. 3:18). “The glory reflected in the countenance of Moses illustrates the blessings to be received by God’s commandment-keeping people through the mediation of Christ” (PP 330).

Ellen G. White comments

1-35PP 329-330

5-7MB 157

6     DA 19, 302; Ed 22, 35, 40; FE 177; GC 19; MB 39; MH 465; 8T 322

6, 7 CH 204; COL 162, 285; DA 209; GC 500, 541, 627; MB 75; MH 508; PK 296, 312; PP 628; SC 10; 5T 633; 6T 221

6-8PP 329

7     CH 19, 37, 49, 112; MB 39; PP 469; Te 85; 3T 140

14   3T 238, 248

19, 20  AA 337; 4T 467

24   PP 537

28   PP 313, 329

29   EW 15; GW 143; LS 245; PP 329; 3T 354; 4T 342, 533

30   PP 329; 4T 343

30, 31  3T 354

33        PP 330; 3T 355; 4T 343