Exodus · Chapter 34

V. 1. Moses must prepare for the renewing of the tables. Before God himself provided the tables, and wrote on them; now Moses must hew him out the tables, and God would only write upon them. When God was reconciled to them, he ordered the tables to be renewed, and wrote his law in them, which plainly intimates to us, that even under the gospel (of which the intercession of Moses was typical) the moral law should continue to oblige believers. Though Christ has redeemed us from the curse of the law, yet not from the command of it, but still we are under the law to Christ. When our Saviour in his sermon on the mount expounded the moral law, and vindicated it from the corrupt glosses with which the scribes and Pharisees had broken it, he did in effect renew the tables, and make them like the first; that is, reduce the law to its primitive sense and intention.

Verse 1. Hew thee two tables of stone like unto the first] In Exodus 32:16 we are told that the two first tables were the work of God, and the writing was the writing of God; but here Moses is commanded to provide tables of his own workmanship, and God promises to write on them the words which were on the first. That God wrote the first tables himself, see proved by different passages of Scripture at the end of Clarke’s note at “Exodus 32:35”. But here, in Exodus 34:27, it seems as if Moses was commanded to write these words, and in Exodus 34:28 it is said, And he wrote upon the tables; but in Deuteronomy 10:1-4 it is expressly said that God wrote the second tables as well as the first. In order to reconcile these accounts let us suppose that the ten words, or ten commandments, were written on both tables by the hand of God himself, and that what Moses wrote, Exodus 34:27, was a copy of these to be delivered to the people, while the tables themselves were laid up in the ark before the testimony, whither the people could not go to consult them, and therefore a copy was necessary for the use of the congregation; this copy, being taken off under the direction of God, was authenticated equally with the original, and the original itself was laid up as a record to which all succeeding copies might be continually referred, in order to prevent corruption. This supposition removes the apparent contradiction; and thus both God and Moses may be said to have written the covenant and the ten commandments: the former, the original; the latter, the copy. This supposition is rendered still more probable by Exodus 34:27 itself: “And the Lord said unto Moses, Write thou these words (that is, as I understand it, a copy of the words which God had already written;) for AFTER THE TENOR (yp l[ al pi, ACCORDING TO THE MOUTH) of these words I have made a covenant with thee and with Israel.” Here the original writing is represented by an elegant prosopopœsia, or personification, as speaking and giving out from its own mouth a copy of itself. It may be supposed that this mode of interpretation is contradicted by Exodus 34:28: AND HE wrote upon the tables the words of the covenant; but that the pronoun HE refers to the Lord, and not to Moses, is sufficiently proved by the parallel place, Deuteronomy 10:1-4: At that time the Lord said unto me, Hew thee two tables of stone like unto the first-and I will write on the tables the words that were in the first tables-and I hewed two tables of stone as at the first-And HE wrote on the tables according to the first writing. This determines the business, and proves that God wrote the second as well as the first tables, and that the pronoun in Exodus 34:28 refers to the LORD, and not to Moses. By this mode of interpretation all contradiction is removed. Houbigant imagines that the difficulty may be removed by supposing that God wrote the ten commandments, and that Moses wrote the other parts of the covenant from Exodus 34:11 to Exodus 34:26, and thus it might be said that both God and Moses wrote on the same tables. This is not an improbable case, and is left to the reader’s consideration. See Clarke note on “Exodus 34:27”.

There still remains a controversy whether what are called the ten commandments were at all written on the first tables, those tables containing, according to some, only the terms of the covenant without the ten words, which are supposed to be added here for the first time. “The following is a general view of this subject. In chap. xx. the ten commandments are given; and at the same time various political and ecclesiastical statutes, which are detailed in chapters xxi., xxii., and xxiii. To receive these, Moses had drawn near unto the thick darkness where God was, Exodus 20:21, and having received them he came again with them to the people, according to their request before expressed, Exodus 20:19: Speak thou with us-but let not the Lord speak with us, lest we die, for they had been terrified by the manner in which God had uttered the ten commandments; see Exodus 20:18. After this Moses, with Aaron, Nadab, and Abihu, and the seventy elders, went up to the mountain; and on his return he announced all these laws unto the people, Exodus 24:1-3, &c., and they promised obedience. Still there is no word of the tables of stone. Then he wrote all in a book, Exodus 24:4, which was called the book of the covenant, Exodus 24:7. After this there was a second going up of Moses, Aaron, Nadab, Abihu, and the seventy elders, Exodus 24:9, when that glorious discovery of God mentioned in Exodus 24:10, 11 took place. After their coming down Moses is again commanded to go up; and God promises to give him tables of stone, containing a law and precepts, Exodus 24:12. This is the first place these tables of stone are mentioned; and thus it appears that the ten commandments, and several other precepts, were given to and accepted by the people, and the covenant sacrifice offered, Exodus 24:5, before the tables of stone were either written or mentioned.” It is very likely that the commandments, laws, &c., were first published by the Lord in the hearing of the people; repeated afterwards by Moses; and the ten words or commandments, containing the sum and substance of the whole, afterwards written on the first tables of stone, to be kept for a record in the ark. These being broken, as is related Exodus 32:19, Moses is commanded to hew out two tables like to the first, and bring them up to the mountain, that God might write upon them what he had written on the former, Exodus 34:1. And that this was accordingly done, see the preceding part of this note.

Verse 1. Hew thee two tables of stone like the first — Before, God himself both provided the tables and wrote on them; now, Moses must prepare the tables, and God would only write upon them. This might be intended partly to signify God’s displeasure on account of their sin; for though he had pardoned them, the wound was not, healed without a scar; and partly to show, that although the covenant of grace was first made without man’s care and counsel, yet it should not be renewed without man’s repentance. And as the tables of stone were emblematical of the hardness of their heart, so the hewing of them by Moses, and writing on them by the Lord, might denote that circumcision and renovation of their hearts by the ministry of God’s word, and the influence of his Spirit, which were necessary to prepare them for receiving God’s mercies and the performance of their duties. We may observe also, that although the first tables were broken, to show that there was no hope for mankind to be saved by their innocence, yet God would have the law to be in force still as a rule of obedience, and therefore, as soon as he was reconciled to them, ordered the tables to be renewed, and wrote his law on them. This plainly intimates, that even under the gospel (of which the intercession of Moses was typical) the moral law continues to oblige believers. For though Christ hath redeemed us from the curse of the law, yet not from the command of it, but still we are under the law to Christ. When our Saviour, in his sermon on the mount, expounded the moral law, and vindicated it from the corrupt glosses with which the scribes and Pharisees had obliterated and broken it, he did, in effect, renew the tables, and make them like the first, that is, reduce the law to its primitive sense and intention. And by his writing it on our hearts by his Spirit, as he wrote it on the tables by his finger or power, we may be enabled to conform our lives to it.

Verse 1. I will write upon these tables. Deuteronomy 10:4. The Lord wrote on these tables according to the first writing. In the last clause of ver. 28, the pronoun he refers, not to Moses, but to the Lord, who wrote on the two tables while Moses was commanded to write the words of the covenant in a book. They contained the duties we owe to God and man.

THE TABLES OF THE COVENANT RENEWED, 1-35.

1. Hew thee two tables — The others were, in Exodus 32:16, called “the work of God.”

THE TABLES OF THE COVENANT RENEWED, 1-35.

1. Hew thee two tables — The others were, in Exodus 32:16, called “the work of God.”

3. No man… with thee — As contrasted with Exodus 24:9-13. Not even Joshua accompanied Moses now. He probably remained at the tent of the congregation. Exodus 33:11.

THE TABLES OF THE COVENANT RENEWED, 1-35.

1. Hew thee two tables — The others were, in Exodus 32:16, called “the work of God.”

V. 5. The Lord descended-By some sensible token of his presence, and manifestation of his glory. He descended in the cloud-Probably that pillar of cloud which had hitherto gone before Israel, and had the day before met Moses at the door of the tabernacle.

Verse 5. The Lord descended — By some sensible token of his presence, and manifestation of his glory. He descended in the cloud — Probably that pillar of cloud which had hitherto gone before Israel, and had the day before met Moses at the door of the tabernacle.

5. Descended… stood… proclaimed — There was also, according to the next verse, a movement of the sublime theophany as of one passing by. This was the fulfilment of the promise recorded in Exodus 33:19-23, and was, says Clarke, “the second revelation of the name of the God of Israel to Moses. The first revelation was of Jehovah as the Self-existent One, who purposed to deliver his people with a mighty hand, (Exodus 3:14;) this was of the same Jehovah as a living Saviour, who was now forgiving their sins. The two ideas that mark these revelations are found combined, apart from their historical development, in the second commandment, (Exodus 20:5, 6,) where the divine unity is shown on its practical side, in its relation to human obligations. Both in the commandment and in this passage the divine love is associated with the divine justice; but in the former there is a transposition to serve the proper purpose of the commandments, and the justice stands before the love. This is strictly the legal arrangement, brought out in the completed system of the ceremonial law, in which the sin offering, in acknowledgment of the sentence of justice against sin, was offered before the burnt offering and the peace offering. But in this place the truth appears in its essential order; the retributive justice of Jehovah is subordinated to — rather, it is made a part of — his forgiving love.” — Speaker’s Commentary.

V. 6. And the Lord passed by before him-Fixed views of God are reserved for the future state; the best we have in this world are transient. And proclaimed the name of the Lord-By which he would make himself known. He had made himself known to Moses in the glory of his self-existence, and self-sufficiency, when he proclaimed that name, I am that I am; now he makes himself known in the glory of his grace and goodness, and all-sufficiency to us. The proclaiming of it notes the universal extent of God’s mercy; he is not only good to Israel, but good to all. The God with whom we have to do is a great God. He is Jehovah, the Lord, that hath his being of himself, and is the fountain of all being; Jehovah-El, the Lord, the strong God, a God of almighty power himself, and the original of all power. This is prefixed before the display of his mercy, to teach us to think and to speak even of God’s goodness with a holy awe, and to encourage us to depend upon these mercies. He is a good God. His greatness and goodness illustrate each other.

That his greatness may not make us afraid, we are told how good he is; and that we may not presume upon his goodness, we are told how great he is. Many words are here heaped up to acquaint us with, and convince us of God’s goodness. 1st, He is merciful, This speaks his pity, and tender companion, like that of a father to his children. This is put first, because it is the first wheel in all the instances of God’s good-will to fallen man. 2ndly, He is gracious. This speaks both freeness, and kindness: it speaks him not only to have a compassion to his creatures, but a complacency in them, and in doing good to them; and this of his own good-will, not for the sake of any thing in them. 3dly, He is long-suffering. This is a branch of God’s goodness which our wickedness gives occasion for.

He is long-suffering, that is, he is slow to anger, and delays the executions of his justice, he waits to be gracious, and lengthens out the offers of his mercy. 4thly, He is abundant in goodness and truth. This speaks plentiful goodness; it abounds above our deserts, above our conception. The springs of mercy are always full, the streams of mercy always flowing; there is mercy enough in God, enough for all, enough for each, enough for ever. It speaks promised goodness, goodness and truth put together, goodness engaged by promise. 5thly, He keepeth mercy for thousands. This speaks, 1. Mercy extended to thousands of persons. When he gives to some, still he keeps for others, and is never exhausted: 2. Mercy entailed upon thousands of generations, even to those upon whom the ends of the world are come; nay, the line of it is drawn parallel with that of eternity itself. 6thly, He forgiveth iniquity, transgression and sin-Pardoning mercy is instanced in, because in that divine grace is most magnified, and because that it is that opens the door to all other gifts of grace. He forgives offences of all sorts, iniquity, transgression and sin, multiplies his pardons, and with him is plenteous redemption. He is a just and holy God. For, 1st, He will by no means clear the guilty. He will not clear the impenitently guilty, those that go on still in their trespasses; he will not clear the guilty without satisfaction to his justice. 2dly, He visits the iniquity of the fathers upon the children-Especially for the punishment of idolaters. Yet he keepeth not his anger for ever, but visits to the third and fourth generation only, while he keeps mercy for thousands-This is God’s name for ever, and this is his memorial unto all generations.

Verse 6. And the Lord passed by-and proclaimed, The Lord, &c.] It would be much better to read this verse thus: “And the Lord passed by before him, and proclaimed JEHOVAH,” that is, showed Moses fully what was implied in this august name. Moses had requested God to show him his glory, (see the preceding chapter, Exodus 33:18,) and God promised to proclaim or fully declare the name JEHOVAH, (Exodus 33:19;) by which proclamation or interpretation Moses should see how God would “be gracious to whom he would be gracious,” and how he would “be merciful to those to whom he would show mercy. Here therefore God fulfils that promise by proclaiming this name. It has long been a question, what is the meaning of the word hwhy JEHOVAH, Yehovah, Yehue, Yehveh, or Yeve, Jeue, Jao, Iao, Jhueh, and Jove; for it has been as variously pronounced as it has been differently interpreted. Some have maintained that it is utterly inexplicable; these of course have offered no mode of interpretation. Others say that it implies the essence of the Divine nature. Others, that it expresses the doctrine of the Trinity connected with the incarnation; the letter y yod standing for the Father, h he for the Son, and w vau (the connecting particle) for the Holy Spirit: and they add that the h he being repeated in the word, signifies the human nature united to the Divine in the incarnation. These speculations are calculated to give very little satisfaction. How strange is it that none of these learned men have discovered that God himself interprets this name in Exodus 34:6,! “And the Lord passed by before him, and proclaimed hwhy YEHOVAH the LORD GOD, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty.” These words contain the proper interpretation of the venerable and glorious name JEHOVAH. But it will be necessary to consider them in detail.

The different names in this and the following verse have been considered as so many attributes of the Divine nature. Commentators divide them into eleven, thus:-1. hwhy JEHOVAH. 2. la EL, the strong or mighty God. 3. רחום RACHUM, the merciful Being, who is full of tenderness and compassion. 4. חנון CHANNUN, the gracious One; he whose nature is goodness itself; the loving God. 5. אפים Ëra ERECH APPAYIM, long-suffering; the Being who, because of his goodness and tenderness, is not easily irritated, but suffers long and is kind. 6. br RAB, the great or mighty One. 7. dsj CHESED, the bountiful Being; he who is exuberant in his beneficence. 8. tma EMETH, the truth or true One; he alone who can neither deceive nor be deceived, who is the fountain of truth, and from whom all wisdom and knowledge must be derived. 9. dsj rxn NOTSER CHESED, the preserver of bountifulness; he whose beneficence never ends, keeping mercy for thousands of generations, showing compassion and mercy while the world endures. 10. [vpw ˆw[ acn hacjw NOSE avon vaphesha vechattaah, he who bears away iniquity and transgression and sin: properly, the REDEEMER, the Pardoner, the Forgiver; the Being whose prerogative alone it is to forgive sin and save the soul. hqny (wl) al hqn NAKKEH lo yenakkeh, the righteous Judge, who distributes justice with an impartial hand, with whom no innocent person can ever be condemned. And, 11. ˆw[ dqp POKED avon, &c.; he who visits iniquity, who punishes transgressors, and from whose justice no sinner can escape. The God of retributive and vindictive justice.

These eleven attributes, as they have been termed, are all included in the name JEHOVAH, and are, as we have before seen, the proper interpretation of it; but the meaning of several of these words has been variously understood.

Verses 6, 7. And the Lord passed by before him — Fixed views of God are reserved for the future state; the best we have in this world are transient. And proclaimed the name of the Lord — By which he would make himself known. He had made himself known to Moses, in the glory of his self-existence and self-sufficiency, when he proclaimed that name, I am that I am; now he makes himself known in the glory of his grace and goodness, and all-sufficiency to us. The proclaiming of it denotes the universal extent of God’s mercy; he is not only good to Israel, but good to all. The God with whom we have to do is a great God. He is Jehovah, the Lord, that hath his being of himself, and is the fountain of all being; Jehovah-El, the Lord, the strong God, a God of almighty power himself, and the original of all power. This is prefixed before the display of his mercy, to teach us to think and to speak even of God’s goodness with a holy awe, and to encourage us to depend upon these mercies. He is a good God. His greatness and goodness illustrate each other. That his greatness may not make us afraid, we are told how good he is; and that we may not presume upon his goodness, we are told how great he is. Many words are here heaped up to acquaint us with, and convince us of, God’s goodness. 1st, He is merciful — This speaks his pity and tender compassion, like that of a father to his children. This is put first, because it is the first wheel in all the instances of God’s good-will to fallen man. 2d, He is gracious — This signifies both freeness and kindness: it speaks him not only to have compassion for his creatures, but a complacency in them, and in doing good to them; and this of his own good-will, not for the sake of any thing in them. 3d, He is long-suffering — This is a branch of God’s goodness which our wickedness gives occasion for. He is long-suffering, that is, he is slow to anger, and delays the executions of his justice; he waits to be gracious, and lengthens out the offers of his mercy. 4th, He is abundant in goodness and truth — This imports plentiful goodness; it abounds above our deserts, above our conceptions. The springs of mercy are always full, the streams of mercy always flowing; there is mercy enough in God, enough for all, enough for each, enough for ever. It speaks promised goodness, goodness and truth put together, goodness engaged by promise. 5th. He keepeth mercy for thousands — This speaks, (1,) Mercy extended to thousands of persons. When he gives to some, still he keeps for others, and is never exhausted: (2,) Mercy entailed upon thousands of generations, even to those upon whom the ends of the world are come: nay, the line of it is drawn parallel with that of eternity itself. 6th, He forgiveth iniquity, transgression, and sin — Pardoning mercy is instanced in, because in that divine grace is most magnified, and because it is that which opens the door to all other gifts of grace. He forgives offences of all sorts, iniquity, transgression, and sin, multiplies his pardons, and with him is plenteous redemption. Nevertheless, 7th, He is just and holy, for he will by no means clear the guilty — The word guilty, indeed, is not in the original; but the sense requires this, or some such word, to be supplied, as it is in the Septuagint. The expression intimates, that however merciful and forgiving God is toward the penitent, yet he will not suffer his honour and authority to be trampled upon by those who wantonly abuse his lenity and forbearance. Therefore the passage is thus rendered by the Chaldee: Sparing those who are converted to his laws, and not justifying those who are not converted. It is true, Maimonides, and others after him, take these words to be a further amplification of the goodness of God, signifying, that in punishing offenders he will not utterly destroy them. For he translates, hqny al hqn, nakkeh lo jenakkeh, extirpating he will not extirpate, in visiting the iniquities of the fathers upon the children: that is, Though he chastise the guilty, yet he will not destroy them. But there appears to be no authority for translating the passage thus, unless Isaiah 3:26 be an instance in which the word hqn nakkeh requires to have such a sense affixed to it. Certainly the other is the common meaning of it, and is perfectly consistent with the account of God’s other perfections and the delineation of his character here given. For his justice is in perfect harmony with his mercy, and is equally a branch of his love and goodness, to curb and restrain sin, being as much an act of divine goodness as to pardon the penitent and reward the obedient. (1,) He will by no means clear the impenitently guilty, those that go on still in their trespasses. For none are pardoned but those that repent and forsake all known sin. (2,) He will not clear even the penitent without satisfaction to his justice, His pardoning mercy is never exercised but through the atonement of Christ, and by faith in him. For “without shedding of blood there is no remission.” (3,) The sin which is even pardoned is generally chastised, and the people of God themselves are corrected for the failures and imperfections of their obedience. Nay, in many cases, the children suffer for the follies and vices of their parents, and the parents may read their own sins in the disorders and miseries of their offspring. Thus, at least, does God “visit the iniquity of the fathers upon the children:” yet he “keepeth not his anger for ever,” but visits to the third and fourth generation only, while he “keeps mercy for thousands.” This is God’s name for ever, and this is his memorial to all generations.

6, 7. Proclaimed — This appears to have been a supernatural communication, in an audible voice, proceeding out of the theophany, as the ten commandments had been spoken out of the midst of the fires of Sinai. Deuteronomy 5:4. As a declaration of divine perfections it is conspicuously complete, but especially emphatic on mercy’s side. Its impressiveness is abiding, and is felt by every devout reader.

Verse 7. That will by no means clear the guilty] This last clause is rather difficult; literally translated it signifies, in clearing he will not clear. But the Samaritan, reading wl lo, to him, instead of the negative al lo, not, renders the clause thus: With whom the innocent shall be innocent; i.e., an innocent or holy person shall never be treated as if he were a transgressor, by this just and holy God. The Arabic version has it, He justifies and is not justified; and the Septuagint is nearly as our English text, kai ou kaqariei ton enocon, and he doth not purify the guilty. The Alexandrian copy of the Septuagint, edited by Dr. Grabe, has kai ton enocon kaqarismw ou kaqariei, and the guilty he will not cleanse with a purification-offering. The Coptic is to the same purpose. The Vulgate is a paraphrase: nullusque apud te per se innocens est, “and no person is innocent by or of himself before thee.” This gives a sound theologic sense, stating a great truth, That no man can make an atonement for his own sins, or purify his own heart; and that all have sinned and come short of the glory of God.

Verses 6, 7. And the Lord passed by before him — Fixed views of God are reserved for the future state; the best we have in this world are transient. And proclaimed the name of the Lord — By which he would make himself known. He had made himself known to Moses, in the glory of his self-existence and self-sufficiency, when he proclaimed that name, I am that I am; now he makes himself known in the glory of his grace and goodness, and all-sufficiency to us. The proclaiming of it denotes the universal extent of God’s mercy; he is not only good to Israel, but good to all. The God with whom we have to do is a great God. He is Jehovah, the Lord, that hath his being of himself, and is the fountain of all being; Jehovah-El, the Lord, the strong God, a God of almighty power himself, and the original of all power. This is prefixed before the display of his mercy, to teach us to think and to speak even of God’s goodness with a holy awe, and to encourage us to depend upon these mercies. He is a good God. His greatness and goodness illustrate each other. That his greatness may not make us afraid, we are told how good he is; and that we may not presume upon his goodness, we are told how great he is. Many words are here heaped up to acquaint us with, and convince us of, God’s goodness. 1st, He is merciful — This speaks his pity and tender compassion, like that of a father to his children. This is put first, because it is the first wheel in all the instances of God’s good-will to fallen man. 2d, He is gracious — This signifies both freeness and kindness: it speaks him not only to have compassion for his creatures, but a complacency in them, and in doing good to them; and this of his own good-will, not for the sake of any thing in them. 3d, He is long-suffering — This is a branch of God’s goodness which our wickedness gives occasion for. He is long-suffering, that is, he is slow to anger, and delays the executions of his justice; he waits to be gracious, and lengthens out the offers of his mercy. 4th, He is abundant in goodness and truth — This imports plentiful goodness; it abounds above our deserts, above our conceptions. The springs of mercy are always full, the streams of mercy always flowing; there is mercy enough in God, enough for all, enough for each, enough for ever. It speaks promised goodness, goodness and truth put together, goodness engaged by promise. 5th. He keepeth mercy for thousands — This speaks, (1,) Mercy extended to thousands of persons. When he gives to some, still he keeps for others, and is never exhausted: (2,) Mercy entailed upon thousands of generations, even to those upon whom the ends of the world are come: nay, the line of it is drawn parallel with that of eternity itself. 6th, He forgiveth iniquity, transgression, and sin — Pardoning mercy is instanced in, because in that divine grace is most magnified, and because it is that which opens the door to all other gifts of grace. He forgives offences of all sorts, iniquity, transgression, and sin, multiplies his pardons, and with him is plenteous redemption. Nevertheless, 7th, He is just and holy, for he will by no means clear the guilty — The word guilty, indeed, is not in the original; but the sense requires this, or some such word, to be supplied, as it is in the Septuagint. The expression intimates, that however merciful and forgiving God is toward the penitent, yet he will not suffer his honour and authority to be trampled upon by those who wantonly abuse his lenity and forbearance. Therefore the passage is thus rendered by the Chaldee: Sparing those who are converted to his laws, and not justifying those who are not converted. It is true, Maimonides, and others after him, take these words to be a further amplification of the goodness of God, signifying, that in punishing offenders he will not utterly destroy them. For he translates, hqny al hqn, nakkeh lo jenakkeh, extirpating he will not extirpate, in visiting the iniquities of the fathers upon the children: that is, Though he chastise the guilty, yet he will not destroy them. But there appears to be no authority for translating the passage thus, unless Isaiah 3:26 be an instance in which the word hqn nakkeh requires to have such a sense affixed to it. Certainly the other is the common meaning of it, and is perfectly consistent with the account of God’s other perfections and the delineation of his character here given. For his justice is in perfect harmony with his mercy, and is equally a branch of his love and goodness, to curb and restrain sin, being as much an act of divine goodness as to pardon the penitent and reward the obedient. (1,) He will by no means clear the impenitently guilty, those that go on still in their trespasses. For none are pardoned but those that repent and forsake all known sin. (2,) He will not clear even the penitent without satisfaction to his justice, His pardoning mercy is never exercised but through the atonement of Christ, and by faith in him. For “without shedding of blood there is no remission.” (3,) The sin which is even pardoned is generally chastised, and the people of God themselves are corrected for the failures and imperfections of their obedience. Nay, in many cases, the children suffer for the follies and vices of their parents, and the parents may read their own sins in the disorders and miseries of their offspring. Thus, at least, does God “visit the iniquity of the fathers upon the children:” yet he “keepeth not his anger for ever,” but visits to the third and fourth generation only, while he “keeps mercy for thousands.” This is God’s name for ever, and this is his memorial to all generations.

6, 7. Proclaimed — This appears to have been a supernatural communication, in an audible voice, proceeding out of the theophany, as the ten commandments had been spoken out of the midst of the fires of Sinai. Deuteronomy 5:4. As a declaration of divine perfections it is conspicuously complete, but especially emphatic on mercy’s side. Its impressiveness is abiding, and is felt by every devout reader.

V. 8. And Moses made haste, and bowed his head-Thus he expressed his humble reverence and adoration of God’s glory, together with his joy in this discovery God had made of himself, and his thankfulness for it. Then likewise he expressed his holy submission to the will of God made known in this declaration, subscribing to his justice as well as mercy, and putting himself and his people Israel under the government of such a God as Jehovah had now proclaimed himself to be. Let this God be our God for ever and ever!

Verse 8. And Moses made haste and bowed his head — Thus he expressed his humble reverence and adoration of God’s glory, together with his joy in this discovery God had made of himself, and his thankfulness for it. Then likewise he expressed his holy submission to the will of God, made known in this declaration, subscribing to his justice as well as mercy, and putting himself and his people Israel under the government of such a God as Jehovah had now proclaimed himself to be. Let this God be our God for ever and ever!

THE TABLES OF THE COVENANT RENEWED, 1-35.

1. Hew thee two tables — The others were, in Exodus 32:16, called “the work of God.”

V. 9. And he said, I pray thee go among us-For thy presence is all to our safety and success. And pardon our iniquity and our sin-Else we cannot expect thee to go among us. And take us for thine inheritance-Which thou wilt have a particular eye to, and concern for. These things God had already promised Moses; and yet he prays for them, not as doubting the sincerity of God’s grants, but as one solicitous for the ratification of them. But it is a strange plea he urges, for it is a stiff-necked people-God had given this as a reason why he would not go along with them, Exodus 33:3. Yea, saith Moses, the rather go along with us; for the worse they are, the more need they have of thy presence. Moses sees them so stiff-necked, that he has neither patience nor power enough to deal with them; therefore, Lord, do thou go among us; else they will never be kept in awe; thou wilt spare, and bear with them, for thou art God and not man.

Verse 9. O Lord, let my Lord, I pray thee, go among us] The original is not hwhy Jehovah, but ynda Adonai in both these places, and seems to refer particularly to the Angel of the Covenant, the Messiah. See Clarke’s note on “Genesis 15:8”.

Verse 9. And he said, I pray thee go among us — Thus Moses prays for the things God had already promised, not as doubting the sincerity of God’s grants, but as one solicitous for the ratification of them. But it is a strange plea he urges; for it is a stiff-necked people — God had given this as a reason why he would not go along with them, Exodus 33:3. Yea, saith Moses, the rather go along with us; for the worse they are, the more need they have of thy presence. Moses sees them so stiff-necked, that he has neither patience nor power enough to deal with them; therefore, Lord, do thou go among us; else they will never be kept in awe; thou wilt spare, and bear with them, for thou art God and not man.

Ver. 9. Oh Lord, let my Lord, I pray thee, go among us. This address is to Adonai, who is twice named, as Messiah or Angel of the covenant. Adonai is addressed as “My Lord,” probably in imitation of Moses in this place, in Psalm 110:1.

9. Go among us… pardon… take us — After all the mercy shown, and the assurance of Exodus 33:14, and the fuller revelations that followed, Moses still repeats his cry for the presence of Jehovah among the people. Importunate prayer, and clinging by faith to God! He will not let him go!

V. 10. Behold I make a covenant-When the covenant was broke, it was Israel that broke it; now it comes to be renewed, it is God that makes it. If there be quarrels, we must bear all the blame; if there be peace, God must have all the glory. Before all thy people I will do marvels-Such as the drying up of Jordan, the standing still of the sun. Marvels indeed, for they were without precedent, such as have not been done in all the earth; the people shall see, and own the work of the Lord; and they were the terror of their enemies: it is a terrible thing that I will do.

Verse 10. I will do marvels] This seems to refer to what God did in putting them in possession of the land of Canaan, causing the walls of Jericho to fall down; making the sun and moon to stand still, &c. And thus God made his covenant with them; binding himself to put them in possession of the promised land, and binding them to observe the precepts laid down in the following verses, from Exodus 34:11-26 inclusive.

Verse 10. Behold I make a covenant — When the covenant was broken, it was Israel that broke it; now it comes to be renewed, it is God that makes it; if there be quarrels, we must bear all the blame; if there be peace, God must have all the glory. Before all thy people I will do marvels — Such as the drying up of Jordan, the causing of the sun to stand still. Marvels indeed, for they were without precedent; and they were the terror of their enemies: it is a terrible thing that I will do.

10. Before all thy people I will do marvels — This refers to the unparalleled displays of divine help during the journey to Palestine, at the crossing of the Jordan, and during the conquest and settlement of the land of promise. These distinguished Israel in all the earth, and put the fear of them upon all the nations that saw or heard. Comp. Joshua 2:9, 11.

V. 11. Observe that which I command thee-We cannot expect the benefit of the promises, unless we make conscience of the precepts. The two great precepts are, 1. Thou shalt worship no other gods-A good reason is annexed; for the Lord, whose name is Jealous, is a jealous God-As tender in the matters of his worship as the husband is of the honour of the marriage-bed. 2. Thou shalt make thee no molten gods-Thou shalt not worship the true God by images. This was the sin they had lately fallen into, which therefore they are particularly cautioned against. That they might not be tempted to worship other gods, they must not join in affinity or friendship with those that did.

Verse 11. Observe that which I command thee — We cannot expect the benefit of the promises unless we make conscience of the precepts. The two great precepts are, 1st, Thou shalt worship no other gods — A good reason is annexed; for the Lord, whose name is Jealous, is a jealous God — As tender in the matters of his worship as the husband is of the honour of the marriage bed. 2d, Thou shalt make thee no molten gods — Thou shalt not worship the true God by images. This was the sin they had lately fallen into, which therefore they are particularly cautioned against. That they might not be tempted to worship other gods, they must not join in affinity or friendship with those that did.

11. Drive out — Comp. Exodus 33:2, and Exodus 23:23, 28. The frequent repetition of this promise was important, inasmuch as Israel’s greatest danger was from their heathen foes.

V. 12. Take heed to thyself-It is a sin thou art prone to, and that will easily beset thee; carefully abstain from all advances towards it, make no covenant with the inhabitants of the land-If God in kindness to them drove out the Canaanites, they ought in duty to God not to harbour them: If they espoused their children they would be in danger of espousing their gods. That they might not be tempted to make molten gods, they must utterly destroy those they found, and all that belonged to them, the altars and groves, lest, if they were left standing, they should be brought in process of time either to use them, or to take pattern by them.

Verse 12. Take heed to thyself — It is a sin thou art prone to, and that will easily beset thee; carefully abstain from all advances toward it; make no covenant with the inhabitants of the land — If God, in kindness to them, drove out the Canaanites, they ought, in duty to God, not to harbour them: If they espoused their children, they would be in danger of espousing their gods. That they might not be tempted to make molten gods, they must utterly destroy those they found, and all that belonged to them, the altars and groves, lest, if they were left standing, they should be brought in process of time either to use them, or to take pattern by them.

12-26. Take heed to thyself — Here follows a brief resume of the laws previously ordained, and written in the Book of the Covenant, 21-23. They may be resolved into ten precepts, as follows:

1. Thou shalt make no covenant with the heathen. Verse 12.

2. Thou shalt destroy their altars and images. Verse 18.

3. Thou shalt worship no other god save Jehovah. Verse 14.

4. Thou shalt make no molten gods. Verse 17.

5. Thou shalt keep the feast of unleavened bread. Verse 18.

6. Thou shalt redeem all the firstborn. Verses 19, 20.

7. Thou shalt keep the sabbath day. Verse 21.

8. Thou shalt observe the three annual feasts. Verses 22, 23.

9. Thou shalt not offer sacrifice with leaven. Verse 25.

10. Thou shalt not seethe a kid in its mother’s milk. Verse 26. We should lay no stress upon this division into ten commandments; for it is possible, by making separate precepts of the firstfruits, (verse 26,) and the not appearing empty (verse 20,) to make more than ten; or by combining several very kindred laws to reduce the number to seven or eight. In no case should this recapitulation of laws be identified with the ten commandments mentioned in verse 28, for these were identical with those in the first tables. Verse 1.

Verse 13. Ye shall destroy their images] See the subjects of this and all the following verses, to Exodus 34:28, treated at large in the notes on “Exodus 23:24”.

13. Groves — Rather, Asherah, pillars, wooden images of Asherah. See notes on Judges 2:13; 3:7; and 1 Kings 19:15.

12-26. Take heed to thyself — Here follows a brief resume of the laws previously ordained, and written in the Book of the Covenant, 21-23. They may be resolved into ten precepts, as follows:

1. Thou shalt make no covenant with the heathen. Verse 12.

2. Thou shalt destroy their altars and images. Verse 18.

3. Thou shalt worship no other god save Jehovah. Verse 14.

4. Thou shalt make no molten gods. Verse 17.

5. Thou shalt keep the feast of unleavened bread. Verse 18.

6. Thou shalt redeem all the firstborn. Verses 19, 20.

7. Thou shalt keep the sabbath day. Verse 21.

8. Thou shalt observe the three annual feasts. Verses 22, 23.

9. Thou shalt not offer sacrifice with leaven. Verse 25.

10. Thou shalt not seethe a kid in its mother’s milk. Verse 26. We should lay no stress upon this division into ten commandments; for it is possible, by making separate precepts of the firstfruits, (verse 26,) and the not appearing empty (verse 20,) to make more than ten; or by combining several very kindred laws to reduce the number to seven or eight. In no case should this recapitulation of laws be identified with the ten commandments mentioned in verse 28, for these were identical with those in the first tables. Verse 1.

Ver. 15. Go—after their gods. Israel as a nation was betrothed and married to the Lord; hence the worship of idols is branded, in continuous language, with the detestable epithets of fornication and adultery. Jeremiah 2:3, and Ezekiel 16.

12-26. Take heed to thyself — Here follows a brief resume of the laws previously ordained, and written in the Book of the Covenant, 21-23. They may be resolved into ten precepts, as follows:

1. Thou shalt make no covenant with the heathen. Verse 12.

2. Thou shalt destroy their altars and images. Verse 18.

3. Thou shalt worship no other god save Jehovah. Verse 14.

4. Thou shalt make no molten gods. Verse 17.

5. Thou shalt keep the feast of unleavened bread. Verse 18.

6. Thou shalt redeem all the firstborn. Verses 19, 20.

7. Thou shalt keep the sabbath day. Verse 21.

8. Thou shalt observe the three annual feasts. Verses 22, 23.

9. Thou shalt not offer sacrifice with leaven. Verse 25.

10. Thou shalt not seethe a kid in its mother’s milk. Verse 26. We should lay no stress upon this division into ten commandments; for it is possible, by making separate precepts of the firstfruits, (verse 26,) and the not appearing empty (verse 20,) to make more than ten; or by combining several very kindred laws to reduce the number to seven or eight. In no case should this recapitulation of laws be identified with the ten commandments mentioned in verse 28, for these were identical with those in the first tables. Verse 1.

Ver. 16. And thou take their daughters. Marriage with the daughters of the land was absolutely prohibited to prevent idolatry. 1 Esdras 9:7. Though the Idumeans, the Edomites, and the Ammonites were related to them; yet Solomon is censured for taking wives of those nations. Moses allows, however, of a female captive being married to a Hebrew, because, it would seem, that no danger of idolatry existed from a solitary child. Deuteronomy 21:10.

12-26. Take heed to thyself — Here follows a brief resume of the laws previously ordained, and written in the Book of the Covenant, 21-23. They may be resolved into ten precepts, as follows:

1. Thou shalt make no covenant with the heathen. Verse 12.

2. Thou shalt destroy their altars and images. Verse 18.

3. Thou shalt worship no other god save Jehovah. Verse 14.

4. Thou shalt make no molten gods. Verse 17.

5. Thou shalt keep the feast of unleavened bread. Verse 18.

6. Thou shalt redeem all the firstborn. Verses 19, 20.

7. Thou shalt keep the sabbath day. Verse 21.

8. Thou shalt observe the three annual feasts. Verses 22, 23.

9. Thou shalt not offer sacrifice with leaven. Verse 25.

10. Thou shalt not seethe a kid in its mother’s milk. Verse 26. We should lay no stress upon this division into ten commandments; for it is possible, by making separate precepts of the firstfruits, (verse 26,) and the not appearing empty (verse 20,) to make more than ten; or by combining several very kindred laws to reduce the number to seven or eight. In no case should this recapitulation of laws be identified with the ten commandments mentioned in verse 28, for these were identical with those in the first tables. Verse 1.

12-26. Take heed to thyself — Here follows a brief resume of the laws previously ordained, and written in the Book of the Covenant, 21-23. They may be resolved into ten precepts, as follows:

1. Thou shalt make no covenant with the heathen. Verse 12.

2. Thou shalt destroy their altars and images. Verse 18.

3. Thou shalt worship no other god save Jehovah. Verse 14.

4. Thou shalt make no molten gods. Verse 17.

5. Thou shalt keep the feast of unleavened bread. Verse 18.

6. Thou shalt redeem all the firstborn. Verses 19, 20.

7. Thou shalt keep the sabbath day. Verse 21.

8. Thou shalt observe the three annual feasts. Verses 22, 23.

9. Thou shalt not offer sacrifice with leaven. Verse 25.

10. Thou shalt not seethe a kid in its mother’s milk. Verse 26. We should lay no stress upon this division into ten commandments; for it is possible, by making separate precepts of the firstfruits, (verse 26,) and the not appearing empty (verse 20,) to make more than ten; or by combining several very kindred laws to reduce the number to seven or eight. In no case should this recapitulation of laws be identified with the ten commandments mentioned in verse 28, for these were identical with those in the first tables. Verse 1.

12-26. Take heed to thyself — Here follows a brief resume of the laws previously ordained, and written in the Book of the Covenant, 21-23. They may be resolved into ten precepts, as follows:

1. Thou shalt make no covenant with the heathen. Verse 12.

2. Thou shalt destroy their altars and images. Verse 18.

3. Thou shalt worship no other god save Jehovah. Verse 14.

4. Thou shalt make no molten gods. Verse 17.

5. Thou shalt keep the feast of unleavened bread. Verse 18.

6. Thou shalt redeem all the firstborn. Verses 19, 20.

7. Thou shalt keep the sabbath day. Verse 21.

8. Thou shalt observe the three annual feasts. Verses 22, 23.

9. Thou shalt not offer sacrifice with leaven. Verse 25.

10. Thou shalt not seethe a kid in its mother’s milk. Verse 26. We should lay no stress upon this division into ten commandments; for it is possible, by making separate precepts of the firstfruits, (verse 26,) and the not appearing empty (verse 20,) to make more than ten; or by combining several very kindred laws to reduce the number to seven or eight. In no case should this recapitulation of laws be identified with the ten commandments mentioned in verse 28, for these were identical with those in the first tables. Verse 1.

12-26. Take heed to thyself — Here follows a brief resume of the laws previously ordained, and written in the Book of the Covenant, 21-23. They may be resolved into ten precepts, as follows:

1. Thou shalt make no covenant with the heathen. Verse 12.

2. Thou shalt destroy their altars and images. Verse 18.

3. Thou shalt worship no other god save Jehovah. Verse 14.

4. Thou shalt make no molten gods. Verse 17.

5. Thou shalt keep the feast of unleavened bread. Verse 18.

6. Thou shalt redeem all the firstborn. Verses 19, 20.

7. Thou shalt keep the sabbath day. Verse 21.

8. Thou shalt observe the three annual feasts. Verses 22, 23.

9. Thou shalt not offer sacrifice with leaven. Verse 25.

10. Thou shalt not seethe a kid in its mother’s milk. Verse 26. We should lay no stress upon this division into ten commandments; for it is possible, by making separate precepts of the firstfruits, (verse 26,) and the not appearing empty (verse 20,) to make more than ten; or by combining several very kindred laws to reduce the number to seven or eight. In no case should this recapitulation of laws be identified with the ten commandments mentioned in verse 28, for these were identical with those in the first tables. Verse 1.

12-26. Take heed to thyself — Here follows a brief resume of the laws previously ordained, and written in the Book of the Covenant, 21-23. They may be resolved into ten precepts, as follows:

1. Thou shalt make no covenant with the heathen. Verse 12.

2. Thou shalt destroy their altars and images. Verse 18.

3. Thou shalt worship no other god save Jehovah. Verse 14.

4. Thou shalt make no molten gods. Verse 17.

5. Thou shalt keep the feast of unleavened bread. Verse 18.

6. Thou shalt redeem all the firstborn. Verses 19, 20.

7. Thou shalt keep the sabbath day. Verse 21.

8. Thou shalt observe the three annual feasts. Verses 22, 23.

9. Thou shalt not offer sacrifice with leaven. Verse 25.

10. Thou shalt not seethe a kid in its mother’s milk. Verse 26. We should lay no stress upon this division into ten commandments; for it is possible, by making separate precepts of the firstfruits, (verse 26,) and the not appearing empty (verse 20,) to make more than ten; or by combining several very kindred laws to reduce the number to seven or eight. In no case should this recapitulation of laws be identified with the ten commandments mentioned in verse 28, for these were identical with those in the first tables. Verse 1.

V. 21. Here is a repetition of several appointments made before, especially relating to their solemn feasts: when they had made the calf they proclaimed a feast in honour of it; now, that they might never do so again, they are here charged with the observance of the feasts which God had instituted. Thou shalt rest, even in earing-time and in harvest-The most busy times of the year. All wordly business must give way to that holy rest: harvest-work will prosper the better for the religious observation of the sabbath-day in harvest-time. Hereby we must shew that we prefer our communion with God, before either the business or the joy of harvest.

Verse 21. In earing time and in harvest thou shalt rest.] This commandment is worthy of especial note; many break the Sabbath on the pretense of absolute necessity, because, if in harvest time the weather happens to be what is called bad, and the Sabbath day be fair and fine, they judge it perfectly lawful to employ that day in endeavouring to save the fruits of the field, and think that the goodness of the day beyond the preceding, is an indication from Providence that it should be thus employed. But is not the above command pointed directly against this? I have known this law often broken on this pretence, and have never been able to discover a single instance where the persons who acted thus succeeded one whit better than their more conscientious neighbors, who availed themselves of no such favourable circumstances, being determined to keep God’s law, even to the prejudice of their secular interests; but no man ever yet ultimately suffered loss by a conscientious attachment to his duty to God. He who is willing and obedient, shall eat the good of the land; but God will ever distinguish those in his providence who respect his commandments.

Verse 21. Here is a repetition of several appointments made before, especially relating to their solemn feasts: when they had made the calf, they proclaimed a feast in honour of it; now, that they might never do so again, they are here charged with the observance of the feasts which God had instituted. Thou shalt rest, even in earing-time and in harvest — The most busy times of the year. All worldly business must give way to that holy rest: harvest-work will prosper the better for the religious observation of the sabbath day in harvest-time. Hereby we must show that we prefer our communion with God, before either the business or the joy of harvest.

Ver. 21. In harvest thou shalt rest. This marks the sabbath to be hallowed above the most urgent labours of secular life. He who grants a dispensation to violate this day of rest, arrogates to himself a sovereignty above his Maker, who has sanctified the sabbath from the creation of the world.

12-26. Take heed to thyself — Here follows a brief resume of the laws previously ordained, and written in the Book of the Covenant, 21-23. They may be resolved into ten precepts, as follows:

1. Thou shalt make no covenant with the heathen. Verse 12.

2. Thou shalt destroy their altars and images. Verse 18.

3. Thou shalt worship no other god save Jehovah. Verse 14.

4. Thou shalt make no molten gods. Verse 17.

5. Thou shalt keep the feast of unleavened bread. Verse 18.

6. Thou shalt redeem all the firstborn. Verses 19, 20.

7. Thou shalt keep the sabbath day. Verse 21.

8. Thou shalt observe the three annual feasts. Verses 22, 23.

9. Thou shalt not offer sacrifice with leaven. Verse 25.

10. Thou shalt not seethe a kid in its mother’s milk. Verse 26. We should lay no stress upon this division into ten commandments; for it is possible, by making separate precepts of the firstfruits, (verse 26,) and the not appearing empty (verse 20,) to make more than ten; or by combining several very kindred laws to reduce the number to seven or eight. In no case should this recapitulation of laws be identified with the ten commandments mentioned in verse 28, for these were identical with those in the first tables. Verse 1.

12-26. Take heed to thyself — Here follows a brief resume of the laws previously ordained, and written in the Book of the Covenant, 21-23. They may be resolved into ten precepts, as follows:

1. Thou shalt make no covenant with the heathen. Verse 12.

2. Thou shalt destroy their altars and images. Verse 18.

3. Thou shalt worship no other god save Jehovah. Verse 14.

4. Thou shalt make no molten gods. Verse 17.

5. Thou shalt keep the feast of unleavened bread. Verse 18.

6. Thou shalt redeem all the firstborn. Verses 19, 20.

7. Thou shalt keep the sabbath day. Verse 21.

8. Thou shalt observe the three annual feasts. Verses 22, 23.

9. Thou shalt not offer sacrifice with leaven. Verse 25.

10. Thou shalt not seethe a kid in its mother’s milk. Verse 26. We should lay no stress upon this division into ten commandments; for it is possible, by making separate precepts of the firstfruits, (verse 26,) and the not appearing empty (verse 20,) to make more than ten; or by combining several very kindred laws to reduce the number to seven or eight. In no case should this recapitulation of laws be identified with the ten commandments mentioned in verse 28, for these were identical with those in the first tables. Verse 1.

V. 23. Thrice in the year shall all the men-children appear-But it might be suggested, when all the males slain every part were gone up to worship in the place that God should chuse, the country would he left exposed to the insults of their neighbours; and what would become of the poor women and children? Trust God with them.

Verses 23, 24. Thrice in the year shall all the men-children appear — But it might be suggested, when all the males from every part were gone up to worship in the place that God should choose, the country would be left exposed to the insults of their neighbours; and what would become of the poor women and children? Trust God with them. Neither shall any man desire thy land — Not only they shall not invade it, but they shall not so much as think of invading it. What a standing miracle was this, for so many generations!

12-26. Take heed to thyself — Here follows a brief resume of the laws previously ordained, and written in the Book of the Covenant, 21-23. They may be resolved into ten precepts, as follows:

1. Thou shalt make no covenant with the heathen. Verse 12.

2. Thou shalt destroy their altars and images. Verse 18.

3. Thou shalt worship no other god save Jehovah. Verse 14.

4. Thou shalt make no molten gods. Verse 17.

5. Thou shalt keep the feast of unleavened bread. Verse 18.

6. Thou shalt redeem all the firstborn. Verses 19, 20.

7. Thou shalt keep the sabbath day. Verse 21.

8. Thou shalt observe the three annual feasts. Verses 22, 23.

9. Thou shalt not offer sacrifice with leaven. Verse 25.

10. Thou shalt not seethe a kid in its mother’s milk. Verse 26. We should lay no stress upon this division into ten commandments; for it is possible, by making separate precepts of the firstfruits, (verse 26,) and the not appearing empty (verse 20,) to make more than ten; or by combining several very kindred laws to reduce the number to seven or eight. In no case should this recapitulation of laws be identified with the ten commandments mentioned in verse 28, for these were identical with those in the first tables. Verse 1.

V. 24. Neither shalt any man desire thy land-Not only they shall not invade it, but they shall not so much as think of invading it. What a standing Miracle was this, for so many Generations?

Verse 24. Neither shall any man desire thy land] What a manifest proof was this of the power and particular providence of God! How easy would it have been for the surrounding nations to have taken possession of the whole Israelitish land, with all their fenced cities, when there were none left to protect them but women and children! Was not this a standing proof of the Divine origin of their religion, and a barrier which no deistical mind could possibly surmount! Thrice every year did God work an especial miracle for the protection of his people; controlling even the very desires of their enemies, that they might not so much as meditate evil against them. They who have God for their protector have a sure refuge; and how true is the proverb, The path of duty is the way of safety! While these people went up to Jerusalem to keep the Lord’s ordinances, he kept their families in peace, and their land in safety.

Verses 23, 24. Thrice in the year shall all the men-children appear — But it might be suggested, when all the males from every part were gone up to worship in the place that God should choose, the country would be left exposed to the insults of their neighbours; and what would become of the poor women and children? Trust God with them. Neither shall any man desire thy land — Not only they shall not invade it, but they shall not so much as think of invading it. What a standing miracle was this, for so many generations!

12-26. Take heed to thyself — Here follows a brief resume of the laws previously ordained, and written in the Book of the Covenant, 21-23. They may be resolved into ten precepts, as follows:

1. Thou shalt make no covenant with the heathen. Verse 12.

2. Thou shalt destroy their altars and images. Verse 18.

3. Thou shalt worship no other god save Jehovah. Verse 14.

4. Thou shalt make no molten gods. Verse 17.

5. Thou shalt keep the feast of unleavened bread. Verse 18.

6. Thou shalt redeem all the firstborn. Verses 19, 20.

7. Thou shalt keep the sabbath day. Verse 21.

8. Thou shalt observe the three annual feasts. Verses 22, 23.

9. Thou shalt not offer sacrifice with leaven. Verse 25.

10. Thou shalt not seethe a kid in its mother’s milk. Verse 26. We should lay no stress upon this division into ten commandments; for it is possible, by making separate precepts of the firstfruits, (verse 26,) and the not appearing empty (verse 20,) to make more than ten; or by combining several very kindred laws to reduce the number to seven or eight. In no case should this recapitulation of laws be identified with the ten commandments mentioned in verse 28, for these were identical with those in the first tables. Verse 1.

Verse 25. The blood of my sacrifice] That is, the paschal lamb. See Clarke on “Exodus 23:18”.

12-26. Take heed to thyself — Here follows a brief resume of the laws previously ordained, and written in the Book of the Covenant, 21-23. They may be resolved into ten precepts, as follows:

1. Thou shalt make no covenant with the heathen. Verse 12.

2. Thou shalt destroy their altars and images. Verse 18.

3. Thou shalt worship no other god save Jehovah. Verse 14.

4. Thou shalt make no molten gods. Verse 17.

5. Thou shalt keep the feast of unleavened bread. Verse 18.

6. Thou shalt redeem all the firstborn. Verses 19, 20.

7. Thou shalt keep the sabbath day. Verse 21.

8. Thou shalt observe the three annual feasts. Verses 22, 23.

9. Thou shalt not offer sacrifice with leaven. Verse 25.

10. Thou shalt not seethe a kid in its mother’s milk. Verse 26. We should lay no stress upon this division into ten commandments; for it is possible, by making separate precepts of the firstfruits, (verse 26,) and the not appearing empty (verse 20,) to make more than ten; or by combining several very kindred laws to reduce the number to seven or eight. In no case should this recapitulation of laws be identified with the ten commandments mentioned in verse 28, for these were identical with those in the first tables. Verse 1.

Verse 26. Thou shalt not seethe a kid in his mother’s milk.] See this amply considered Exodus 23:19. See Clarke’s note on “Exodus 23:19”.

12-26. Take heed to thyself — Here follows a brief resume of the laws previously ordained, and written in the Book of the Covenant, 21-23. They may be resolved into ten precepts, as follows:

1. Thou shalt make no covenant with the heathen. Verse 12.

2. Thou shalt destroy their altars and images. Verse 18.

3. Thou shalt worship no other god save Jehovah. Verse 14.

4. Thou shalt make no molten gods. Verse 17.

5. Thou shalt keep the feast of unleavened bread. Verse 18.

6. Thou shalt redeem all the firstborn. Verses 19, 20.

7. Thou shalt keep the sabbath day. Verse 21.

8. Thou shalt observe the three annual feasts. Verses 22, 23.

9. Thou shalt not offer sacrifice with leaven. Verse 25.

10. Thou shalt not seethe a kid in its mother’s milk. Verse 26. We should lay no stress upon this division into ten commandments; for it is possible, by making separate precepts of the firstfruits, (verse 26,) and the not appearing empty (verse 20,) to make more than ten; or by combining several very kindred laws to reduce the number to seven or eight. In no case should this recapitulation of laws be identified with the ten commandments mentioned in verse 28, for these were identical with those in the first tables. Verse 1.

Verse 27. Write thou these words] Either a transcript of the whole law now delivered, or the words included from Exodus 34:11 to Exodus 34:26. God certainly wrote the ten words on both sets of tables. Moses either wrote a transcript of these and the accompanying precepts for the use of the people, or he wrote the precepts themselves in addition to the ten commandments which were written by the finger of God. See Clarke on “Exodus 34:1”. Allowing this mode of interpretation, the accompanying precepts were, probably, what was written on the back side of the tables by Moses; the ten commandments, what were written on the front by the finger of Jehovah: for we must pay but little attention to the supposition of the rabbins, that the letters on each table were cut through the stone, so as to be legible on each side. See Clarke on “Exodus 32:15”.

27. Write thou these words — This narrative very clearly teaches that Moses recorded repeated acts of legislation. The covenant was broken and renewed. A record was made of all the important facts, and such a record, if faithful, must needs have contained various repetitions. Some critics discover different “strata of laws,” but fail to pay proper respect to the fact, that, according to the plain import of the Mosaic narrative, laws were repeatedly given, revised, renewed, and in some instances changed, as the conduct and interests of the people required. The different codes and stages of legislation are not inconsistent with each other, nor of such a nature as to be inconsistent with a Mosaic origin. See our Introduction to the Pentateuch, page 31.

V. 28. He wrote-God.

Verse 28. Forty days and forty nights] See Clarke’s note on “Exodus 24:18”.

Verse 28. He, God, wrote.

28. Forty days and forty nights — Comp. Exodus 24:18. So that Moses passed two periods of this length with the Lord in the mount. He wrote — According to verse 1, the writer was God himself, so that these second tables, though hewn by Moses, were, like the first, “written with the finger of God.” Compare Exodus 31:18, with 32:16.

V. 29. The skin of his face shone-This time of his being in the mount he heard only the same he had heard before. But he saw more of the glory of God, which having with open face beheld, he was in some measure changed into the same image. This was a great honour done to Moses, that the people might never again question his mission, or think or speak slightly of him. He carried his credentials in his very countenance, some think as long as he lived, he retained some remainders of this glory, which perhaps contributed to the vigour of his old age; that eye could not wax dim which had seen God, nor that face wrinkle which had shone with his glory.

Verse 29. The skin of his face shone] ˆrq karan, was horned: having been long in familiar intercourse with his Maker, his flesh, as well as his soul, was penetrated with the effulgence of the Divine glory, and his looks expressed the light and life which dwelt within. Probably Moses appeared now as he did when, in our Lord’s transfiguration, he was seen with Elijah on the mount, Matthew 17:2, 3. As the original word ˆrq karan signifies to shine out, to dart forth, as horns on the head of an animal, or rays of light reflected from a polished surface, we may suppose that the heavenly glory which filled the soul of this holy man darted out from his face in coruscations, in that manner in which light is generally represented. The Vulgate renders the passage, et ignorabat quod cornuta esset facies sua, “and he did not know that his face was horned;” which version, misunderstood, has induced painters in general to represent Moses with two very large horns, one proceeding from each temple. But we might naturally ask, while they were indulging themselves in such fancies, why only two horns? for it is very likely that there were hundreds of these radiations, proceeding at once from the face of Moses. It was no doubt from this very circumstance that almost all the nations of the world who have heard of this transaction, have agreed in representing those men to whom they attributed extraordinary sanctity, and whom they supposed to have had familiar intercourse with the Deity, with a lucid nimbus or glory round their heads. This has prevailed both in the east and in the west; not only the Greek and Roman saints, or eminent persons, are thus represented, but those also among the Mohammedans, Hindoos, and Chinese.

Verse 29. The skin of his face shone — At this time of his being in the mount, he heard only the same he had heard before. But he saw more of the glory of God, which having with open face beheld, he was, in some measure, changed into the same image. This was a great honour done to Moses, that the people might never again question his mission, or think or speak slightly of him. He carried his credentials in his very countenance; some think, as long as he lived he retained some remainders of this glory, which perhaps contributed to the vigour of his old age; that eye could not wax dim which had seen God, nor that face wrinkle which had shone with his glory.

Ver. 29. The skin of his face shone. The Hebrew, the Septuagint, and the Vulgate read, “his face was horned.” Rabbi Kimchi gives the true sense in saying, that his face was radiated with splendour. The variations are merely idioms of speech. This refracted splendour of uncreated glory designates the divine authority of the law, but veiled with shadows till they were superseded by the perfect and ever-during splendour of the glorious gospel of Christ. So St. Paul illustrates this passage. 2 Corinthians 4.

29. The skin of his face shone — The long communion with Jehovah, and beholding so much of his glory, had set upon the face of the lawgiver a brilliancy that was unearthly. This statement is full of suggestion. It declares the spiritual exaltation of Moses. It shows how God may impart his own glory to those to whom he wills to show great favour. Exodus 33:19. It teaches the child of faith that long communion and intimate fellowship with God transfigures into the image of the heavenly. Since the Hebrew word here translated shone (ˆrq)is composed of the same letters as the word for horn, the Vulgate has rendered it was horned, and hence the mediaeval notion represented in Angelo’s famous statue, that Moses had horns upon his forehead.

V. 30. And Aaron and the children of Israel saw it, and were afraid-It not only dazzled their eyes, but struck such an awe upon them as obliged them to retire. Probably they doubted whether it was a token of God’s favour, or of his displeasure.

Verse 30. They were afraid to come nigh him.] A sight of his face alarmed them; their consciences were still guilty from their late transgression, and they had not yet received the atonement. The very appearance of superior sanctity often awes the guilty into respect.

Verse 30. And Aaron and the children of Israel saw it, and were afraid — It not only dazzled their eyes, but struck such an awe upon them as obliged them to retire. Probably they doubted whether it was a token of God’s favour, or of his displeasure.

30. They were afraid — At a former time (Exodus 20:19) they had said to Moses, “Speak thou with us, and we will hear; but let not God speak with us, lest we die.” Now Moses bears upon his face so much of the divine glory that they fear to talk even with him.

THE TABLES OF THE COVENANT RENEWED, 1-35.

1. Hew thee two tables — The others were, in Exodus 32:16, called “the work of God.”

THE TABLES OF THE COVENANT RENEWED, 1-35.

1. Hew thee two tables — The others were, in Exodus 32:16, called “the work of God.”

V. 33. And Moses put a veil upon his face-This veil signified the darkness of that dispensation; the ceremonial institutions had in them much of Christ and the gospel, but a veil was drawn over it, so that the children of Israel could not distinctly and steadfastly see those good things to come which the law had a shadow of. It was beauty veiled, gold in the mine, a pearl in the shell; but thanks be to God, by the gospel, the veil is taken away from off the old testament; yet still it remains upon the hearts of those who shut their eyes against the light.

Verse 33. And till Moses had done speaking] The meaning of the verse appears to be this: As often as Moses spoke in public to the people, he put the veil on his face, because they could not bear to look on the brightness of his countenance; but when he entered into the tabernacle to converse with the Lord, he removed this veil, Exodus 34:34. St. Paul, 2 Corinthians 3:7, &c., makes a very important use of the transactions recorded in this place. He represents the brightness of the face of Moses as emblematical of the glory or excellence of that dispensation; but he shows that however glorious or excellent that was, it had no glory when compared with the superior excellence of the Gospel. As Moses was glorious in the eyes of the Israelites, but that glory was absorbed and lost in the splendour of God when he entered into the tabernacle, or went to meet the Lord upon the mount; so the brightness and excellence of the Mosaic dispensation are eclipsed and absorbed in the transcendent brightness or excellence of the Gospel of Christ. One was the shadow, the other is the substance. One showed SIN in its exceeding sinfulness, together with the justice and immaculate purity of God; but, in and of itself, made no provision for pardon or sanctification. The other exhibits Jesus, the Lamb of God, typified by all the sacrifices under the law, putting away sin by the sacrifice of himself, reconciling God to man and man to God, diffusing his Spirit through the souls of believers, and cleansing the very thoughts of their hearts by his inspiration, and causing them to perfect holiness in the fear of God. The one seems to shut heaven against mankind, because by the law was the knowledge, not the cure, of SIN; the other opens the kingdom of heaven to all believers. The former was a ministration of death, the latter a dispensation of life. The former ministered terror, so that even the high priest was afraid to approach, the people withdrew and stood afar off, and even Moses, the mediator of it, exceedingly feared and trembled; by the latter we have boldness to enter into the holiest through the blood of Jesus, who is the end of the law for righteousness-justification, to every one that believeth. The former gives a partial view of the Divine nature; the latter shows God as he is,

“Full orbed, in his whole round of rays complete.”

The apostle farther considers the veil on the face of Moses, as being emblematical of the metaphorical nature of the different rites and ceremonies of the Mosaic dispensation, each covering some spiritual meaning or a spiritual subject; and that the Jews did not lift the veil to penetrate the spiritual sense, and did not look to the end of the commandment, which was to be abolished, but rested in the letter or literal meaning, which conferred neither light nor life.

He considers the veil also as being emblematical of that state of intellectual darkness into which the Jewish people, by their rejection of the Gospel, were plunged, and from which they have never yet been recovered. When a Jew, even at the present day, reads the law in the synagogue, he puts over his head an oblong woollen veil, with four tassels at the four corners, which is called the taled or thaled. This is a very remarkable circumstance, as it appears to be an emblem of the intellectual veil referred to by the apostle, which is still upon their hearts when Moses is read, and which prevents them from looking to the end of that which God designed should be abrogated, and which has been abolished by the introduction of the Gospel. The veil is upon their hearts, and prevents the light of the glory of God from shining into them; but we all, says the apostle, speaking of believers in Christ, with open face, without any veil, beholding as in a glass the glory of God, are changed into the same image, from glory to glory, as by the Spirit of the Lord; 2 Corinthians 3:18. Reader, dost thou know this excellence of the religion of Christ? Once thou wert darkness; art thou now light in the Lord? Art thou still under the letter that killeth, or under the Spirit that giveth life? Art thou a slave to sin or a servant of Christ? Is the veil on thy heart, or hast thou found redemption in his blood, the remission of sins? Knowest thou not these things? Then may God pity, enlighten, and save thee!

EXODUS

Verse 33. And Moses put a veil on his face — This veil signified the darkness of that dispensation; the ceremonial institutions had in them much of Christ and the gospel, but a veil was drawn over it, so that the children of Israel could not distinctly and steadfastly see those good things to come which the law had a shadow of. It was beauty veiled, gold in the mine, a pearl in the shell; but thanks be to God, by the gospel, the veil is taken away from off the Old Testament; yet still it remains upon the hearts of those who shut their eyes against the light.

33. Till Moses had done — Rather, when he had done speaking, etc. Literally, And Moses ceased from speaking with them, and put upon his face a vail. So the vail was not worn while he was speaking, but when he left off speaking, and until he went into the tabernacle. Verses 34, 35. “The brilliant light on Moses’s face,” says Keil, “set forth the glory of the old covenant, and was intended both for Moses and the people as a foresight and a pledge of the glory to which Jehovah had called, and would eventually exalt, the people of his possession.”

(3.) The Construction, Erection, and Dedication of the Tabernacle. Chapters 35-40.

V. 34. When he went before the Lord, he put off the veil-Every veil must be thrown aside when we go to present ourselves unto the Lord. This signified also, as it is explained, 2 Corinthians 3:16, that when a soul turns to the Lord, the veil shall be taken away, that with open face it may behold his glory.

Verse 34. When he went before the Lord, he put off the veil — Every veil must be thrown aside when we go to present ourselves unto the Lord. This signified also, as it is explained, 2 Corinthians 3:16, that when a soul turns to the Lord, the veil shall be taken away, that with open face it may behold his glory.

THE TABLES OF THE COVENANT RENEWED, 1-35.

1. Hew thee two tables — The others were, in Exodus 32:16, called “the work of God.”

THE TABLES OF THE COVENANT RENEWED, 1-35.

1. Hew thee two tables — The others were, in Exodus 32:16, called “the work of God.”