Exodus Chapter 34
The Covenant Renewed
A. Moses Meets with God Again on the Mountain
1. (Exodus 34:1–4) God Calls Moses Up Mount Sinai Again
“And the LORD said to Moses, ‘Cut two tablets of stone like the first ones, and I will write on these tablets the words that were on the first tablets which you broke. So be ready in the morning, and come up in the morning to Mount Sinai, and present yourself to Me there on the top of the mountain. And no man shall come up with you, and let no man be seen throughout all the mountain; let neither flocks nor herds feed before that mountain.’ So he cut two tablets of stone like the first ones. Then Moses rose early in the morning and went up Mount Sinai, as the LORD had commanded him; and he took in his hand the two tablets of stone.”
Moses was instructed by the LORD to cut two new tablets of stone, just as he had done before. The first tablets had been written by the very finger of God and were broken by Moses in righteous anger when he saw the idolatry of Israel at the golden calf. This destruction of the tablets symbolized the nation’s breaking of the covenant they had entered into with God. Yet now, after intercession and repentance, God graciously invited Moses to come up again to renew that covenant.
God said, “I will write on these tablets the words that were on the first tablets which you broke,” showing both divine forgiveness and restoration. The covenant had been violated, but God in mercy renewed His promises. This act revealed that although Israel’s sin was great, God’s grace was greater still. His mercy allowed the covenant relationship to be reestablished, not on the basis of Israel’s faithfulness, but upon His steadfast character.
The LORD commanded that Moses come alone, and that no one else, not even flocks or herds, approach the mountain. This repetition of the boundary from Exodus 19 emphasized God’s holiness and the necessity of reverence in His presence. Israel’s sin had separated them from God, and only through a mediator could that relationship be restored. Moses, once again, served as that mediator — the one who stood between a holy God and a sinful people.
Moses obeyed immediately, rising early and ascending the mountain with the new tablets in his hands. His obedience demonstrated reverence and faith, showing that even after Israel’s failure, Moses remained faithful to God’s command. The tablets represented not only the Law but also God’s willingness to begin anew with His covenant people.
2. (Exodus 34:5–6a) The Revelation of God’s Presence to Moses
“Now the LORD descended in the cloud and stood with him there, and proclaimed the name of the LORD. And the LORD passed before him.”
When the LORD descended in the cloud, it was the visible manifestation of His glory known as the Shekinah. This was the same divine presence that had covered Mount Sinai earlier, that had guided Israel through the wilderness by day and night, and that filled the tabernacle and later the temple with glory. Scripture records the Shekinah in many moments of divine revelation:
It covered Mount Sinai (Exodus 19:16).
It guided Israel by day (Exodus 13:21–22).
It stood at the door of the tabernacle when Moses met with God (Exodus 33:9–10).
It filled Solomon’s temple (2 Chronicles 7:2).
It overshadowed Mary at the conception of Jesus Christ (Luke 1:35).
It appeared at the transfiguration of Jesus (Luke 9:34–35).
It will accompany Christ at His return (Revelation 1:7).
The text says the LORD “stood with him there,” meaning that God personally manifested His presence to Moses in the cloud. This encounter was the fulfillment of Moses’ bold request in Exodus 33:18, “Please, show me Your glory.”
Then God “proclaimed the name of the LORD,” revealing His character and nature to Moses. This was not merely a verbal declaration but an experiential revelation. Moses did not receive an abstract theological lesson — he experienced the living presence of the Almighty. The “name” of the LORD represents His essence, His attributes, and His covenant faithfulness.
When the LORD “passed before him,” Moses experienced as much of the divine glory as a mortal man could possibly endure. In Exodus 33:21–23, God told Moses that no man could see His face and live, but that He would place Moses in the cleft of the rock and cover him with His hand as He passed by. Here that promise was fulfilled. Moses beheld the afterglow of God’s presence — the manifested goodness, mercy, and truth of the LORD — and it transformed him.
This moment prefigured the work of Christ, who is the ultimate Mediator and the full revelation of God’s glory. As the Apostle John wrote, “And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth” (John 1:14).
The Covenant Renewed
B. The Revelation of God’s Character to Moses
3. (Exodus 34:6b–7) The Revelation of God’s Character to Moses
“And proclaimed, ‘The LORD, the LORD God, merciful and gracious, longsuffering, and abounding in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, by no means clearing the guilty, visiting the iniquity of the fathers upon the children and the children’s children to the third and the fourth generation.’”
When the LORD proclaimed His name, He revealed His nature and character to Moses in words. This revelation was not merely emotional or mystical, but a doctrinal disclosure of who God is. While Moses was indeed moved by the overwhelming presence of God, this encounter was grounded in truth communicated through divine revelation. God did not wish for Moses’ knowledge of Him to be rooted in feelings alone, but to engage his entire being—mind, heart, and spirit—through His Word.
The name “The LORD, the LORD God” (Yahweh, Yahweh El) emphasized the eternal, self-existent, and unchanging nature of God. This was the same covenant name known to Abraham, Isaac, and Jacob, showing that the God of the patriarchs is the same faithful God now renewing His covenant with Israel. The repetition of His name underscored His immutability, His unchanging essence and reliability through every generation. As Kaiser notes, the repetition may signify His steadfast constancy—He is ever the same, never shifting in nature or purpose.
Charles Spurgeon once wrote that the greatest pursuit of the believer is to know God Himself, saying, “The proper study of God’s elect is God.” This passage provides a direct invitation into that study, for in these words, God Himself defines His attributes for the one who seeks Him.
When God said He is “merciful and gracious,” it expresses His deep compassion toward His people. The Hebrew term rendered merciful carries the sense of being “full of compassion” or “tenderly pitiful.” Psalm 78:38 uses this same term when describing God’s mercy in Israel’s history: “But He, being full of compassion, forgave their iniquity, and did not destroy them. Yes, many a time He turned His anger away, and did not stir up all His wrath.” This mercy is compassion in action—a divine restraint of judgment in favor of forgiveness.
The term gracious comes from the idea of stooping down in kindness to one beneath you. It speaks of unearned favor and generosity given to those who cannot repay. Grace, as F. B. Meyer noted, is the undeserved, free gift of the love of God. Though the word “grace” has lost its depth in modern times, it remains the greatest word describing God’s benevolent nature toward undeserving sinners.
God is also described as “longsuffering and abounding in goodness and truth.” To be longsuffering means that God is slow to anger, patient with the stubborn and rebellious. Unlike men who have short tempers and are easily provoked, God bears long with the sins of humanity, desiring repentance rather than destruction. His goodness and truth are said to abound, not merely exist in measure. As Erwin put it, God’s mercy is overflowing—He has barns and silos full of love and faithfulness, waiting to be poured out upon those who will receive it.
When the LORD declares that He is “keeping mercy for thousands, forgiving iniquity and transgression and sin,” it reveals His enduring commitment to forgiveness. The use of all three terms—iniquity, transgression, and sin—covers every category of moral failure. Iniquity speaks of inner perversity or moral corruption, transgression refers to open rebellion against God’s law, and sin means to miss the mark of God’s standard. By naming all three, God made it clear that His forgiveness is complete, covering every type of wrongdoing.
This revelation forever disproves the false notion that the God of the Old Testament is harsh while the God of the New Testament is loving. Here, in the very heart of the Law, God describes Himself as merciful, gracious, patient, good, and forgiving. His love and compassion are consistent throughout all Scripture. Psalm 86:15 echoes this exact truth: “But You, O LORD, are a God full of compassion, and gracious, longsuffering and abundant in mercy and truth.”
However, God’s mercy does not nullify His justice. The same passage continues, “By no means clearing the guilty.” His forgiveness is available to those who repent and believe, but His righteousness demands judgment upon those who reject His mercy. Sin will be punished, and its consequences will often carry through families and generations that persist in rebellion, as stated, “visiting the iniquity of the fathers upon the children and the children’s children to the third and the fourth generation.” This does not mean that God arbitrarily punishes innocent descendants, but that the effects of sin naturally continue in the lives of those who follow the same pattern of disobedience. Those who hate God perpetuate the cycle of rebellion and reap its consequences.
Still, His mercy “extends to thousands,” far outnumbering the generations touched by judgment. In Christ, the justice of God and the mercy of God meet perfectly. The cross satisfies His righteousness while offering grace to the repentant sinner.
B. Renewal of the Covenant
1. (Exodus 34:10–11) What God Will Do for Israel
“And He said: ‘Behold, I make a covenant. Before all your people I will do marvels such as have not been done in all the earth, nor in any nation; and all the people among whom you are shall see the work of the LORD. For it is an awesome thing that I will do with you. Observe what I command you this day. Behold, I am driving out from before you the Amorite and the Canaanite and the Hittite and the Perizzite and the Hivite and the Jebusite.’”
After the intercession of Moses and the renewal of grace, God reestablished His covenant relationship with Israel. The covenant was not a renegotiation of terms but a reaffirmation of divine authority and mercy. God declared, “Behold, I make a covenant,” emphasizing that it was His covenant, originating from His initiative and grace, not from any worthiness or contribution on Israel’s part. Israel was the recipient of God’s covenant, not a partner in drafting its conditions. The Lord’s words underscored His sovereign prerogative in establishing the terms of relationship and obedience.
God promised to do “marvels such as have not been done in all the earth.” These were the mighty acts that would reveal His glory among all nations. His plan was to glorify Himself through His dealings with Israel, whether in blessing or judgment. The nations would see His hand at work—either as a testimony of His favor or as a witness of His justice. As history shows, both came to pass. Under Solomon, Israel’s blessings were so great that “all the earth sought the presence of Solomon to hear his wisdom, which God had put in his heart” (1 Kings 10:24). Yet, during the exile, God’s judgments were so severe that the nations marveled that Israel even survived (Ezekiel 36:20–23). In both circumstances, God’s glory was revealed and His faithfulness displayed.
The LORD called this “an awesome thing.” The Hebrew word here, yare’, carries the sense of something fear-inspiring or reverent. The acts God would perform were not merely wonderful—they were awe-inspiring demonstrations of His holy power. The miracles that followed—the conquest of Canaan, the fall of Jericho, the halting of the Jordan, and even the sun and moon standing still under Joshua—were direct fulfillments of this divine promise. As Adam Clarke noted, this verse likely alludes to those miraculous victories that secured Israel’s inheritance.
God also reminded Israel of their responsibility: “Observe what I command you this day.” Covenant blessing was always conditioned on obedience. God’s miracles and promises would come to pass, but Israel’s enjoyment of those blessings depended on faithful adherence to His commands. The covenant was both a privilege and a duty.
Finally, God reaffirmed His promise to drive out the inhabitants of Canaan: “Behold, I am driving out from before you the Amorite and the Canaanite and the Hittite and the Perizzite and the Hivite and the Jebusite.” This divine assurance made clear that the conquest of the land would not be by Israel’s might alone, but by the direct power of God. The enemies of Israel would be expelled not by Israel’s strength but by the intervention of the Almighty. What man could not do, God Himself would accomplish.
2. (Exodus 34:12–16) Israel Must Be Separate from the Canaanites in Worship, Politics, Fellowship, and Marriage
“Take heed to yourself, lest you make a covenant with the inhabitants of the land where you are going, lest it be a snare in your midst. But you shall destroy their altars, break their sacred pillars, and cut down their wooden images (for you shall worship no other god, for the LORD, whose name is Jealous, is a jealous God), lest you make a covenant with the inhabitants of the land, and they play the harlot with their gods and make sacrifice to their gods, and one of them invites you and you eat of his sacrifice, and you take of his daughters for your sons, and his daughters play the harlot with their gods and make your sons play the harlot with their gods.”
God gave a solemn warning to Israel to remain distinct and separate from the nations they would encounter in Canaan. The danger was not merely political or cultural but spiritual. God commanded, “Take heed to yourself, lest you make a covenant with the inhabitants of the land.” To make a treaty or alliance with these nations would be a direct compromise of faith and obedience, leading Israel into idolatry and corruption. God knew that tolerating or partnering with pagan nations would eventually ensnare His people.
He therefore commanded Israel to “destroy their altars, break their sacred pillars, and cut down their wooden images.” These wooden images, often called Asherim, were idols associated with the goddess Asherah and other Canaanite fertility deities. Their worship involved not only idolatry but rampant sexual immorality, as fertility rituals often included temple prostitution. God’s command to completely remove these symbols of pagan worship was both an act of cleansing and a preventative measure to guard Israel from spiritual contamination.
The LORD declared, “For you shall worship no other god, for the LORD, whose name is Jealous, is a jealous God.” This statement reveals one of the most intimate aspects of God’s nature. His jealousy is not like human envy but the passionate commitment of a covenant husband to his bride. Just as a faithful husband will not tolerate unfaithfulness, so God will not share His glory or His people with idols. His jealousy is a reflection of His love, holiness, and covenant loyalty.
The Lord warned that if Israel made a covenant with the inhabitants of the land, they would be drawn into spiritual adultery: “They play the harlot with their gods and make sacrifice to their gods, and one of them invites you and you eat of his sacrifice.” Pagan feasts were not merely social gatherings but acts of worship that included sacrificial meals to false gods. To participate in them would be to join in idolatry.
Furthermore, intermarriage with the Canaanites would deepen this apostasy: “You take of his daughters for your sons, and his daughters play the harlot with their gods and make your sons play the harlot with their gods.” Marriage to unbelievers would lead Israel into compromise, as the affections of the heart often draw the soul into the practices of the one loved. The pattern of Solomon centuries later tragically proved this warning true: “For it was so, when Solomon was old, that his wives turned his heart after other gods; and his heart was not loyal to the LORD his God” (1 Kings 11:4).
Thus, God’s command for separation was not cruelty but protection. It preserved Israel’s holiness, identity, and faithfulness to their covenant Lord. To worship another god under the name of Yahweh, as Cole noted, would not be to worship the true God at all. Idolatry, in any form, was spiritual infidelity.
3. (Exodus 34:17) Israel Must Renounce Idolatry
“You shall make no molded gods for yourselves.”
This command, though brief, carried profound weight in light of Israel’s recent sin with the golden calf. The LORD reiterated the prohibition against making molded or graven images, a repetition of the second commandment found in Exodus 20:4, “You shall not make for yourself a carved image—any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.” Israel had learned through painful experience that the creation of a visible image as a representation of God inevitably led to corruption and idolatry.
The golden calf episode revealed how quickly human hearts turn to tangible substitutes when faith wavers. The command here reminded them that no molded image could ever represent the infinite glory of the LORD. God’s essence, holiness, and majesty are far beyond any physical form. Even the partial revelation of His glory that Moses experienced on Mount Sinai showed that any man-made depiction would be a distortion and insult to His divine nature. Worshiping such images would not only misrepresent God but degrade His worship into something carnal and false.
Thus, this command was not a restriction against art or beauty but a protection of the truth — a call to pure, spiritual worship that recognized God as invisible, eternal, and holy.
4. (Exodus 34:18) Israel Must Keep the Feast of Unleavened Bread
“The Feast of Unleavened Bread you shall keep. Seven days you shall eat unleavened bread, as I commanded you, in the appointed time of the month of Abib; for in the month of Abib you came out from Egypt.”
The Feast of Unleavened Bread, first instituted in Exodus 12:14–20, was both a memorial and a symbol. It commemorated Israel’s deliverance from Egypt, when the people left in haste and had no time for their bread to rise. Spiritually, it symbolized purity and separation from sin. The removal of leaven from every household was a physical act representing the putting away of sin from their lives, since leaven (yeast) in Scripture often symbolizes corruption and moral decay.
For seven days, Israel was to eat unleavened bread, signifying a week of consecration unto God. This observance served as an annual reminder that those redeemed by God must live holy lives, free from the contaminating influence of sin. The timing of the feast — “in the month of Abib,” later known as Nisan — marked the beginning of Israel’s religious year, highlighting the truth that redemption marks the true beginning of life for the believer.
5. (Exodus 34:19–26) Various Laws Regarding Israel’s Separation and Dedication to the LORD
“All that open the womb are Mine, and every male firstborn among your livestock, whether ox or sheep. But the firstborn of a donkey you shall redeem with a lamb. And if you will not redeem him, then you shall break his neck. All the firstborn of your sons you shall redeem. And none shall appear before Me empty-handed. Six days you shall work, but on the seventh day you shall rest; in plowing time and in harvest you shall rest. And you shall observe the Feast of Weeks, of the firstfruits of wheat harvest, and the Feast of Ingathering at the year’s end. Three times in the year all your men shall appear before the Lord, the LORD God of Israel. For I will cast out the nations before you and enlarge your borders; neither will any man covet your land when you go up to appear before the LORD your God three times in the year. You shall not offer the blood of My sacrifice with leaven, nor shall the sacrifice of the Feast of the Passover be left until morning. The first of the firstfruits of your land you shall bring to the house of the LORD your God. You shall not boil a young goat in its mother’s milk.”
The LORD repeated key commands that emphasized dedication, holiness, and separation.
“All that open the womb are Mine” reaffirmed that every firstborn male, whether of man or beast, belonged to God. This was first commanded in Exodus 13:11–13 and Exodus 22:29–30. It was a reminder of God’s deliverance in Egypt when the firstborn of Israel were spared through the blood of the Passover lamb. Redeeming the firstborn was an act of acknowledgment that all life and blessing come from the LORD.
The instruction, “None shall appear before Me empty-handed,” taught that worship must be accompanied by giving. Whether in daily labor or at sacred festivals, Israel was to bring an offering before the LORD. The redeemed are called to respond to God’s goodness with gratitude and generosity. Work and worship were not to be separated, for both were means of honoring God.
God commanded that all Israelite men appear before Him three times a year—during the Feast of Passover (Unleavened Bread), the Feast of Weeks (Pentecost), and the Feast of Ingathering (Tabernacles). This triannual gathering emphasized national unity under God’s covenant and continual dependence upon Him. Remarkably, God promised supernatural protection during these pilgrimages: “Neither will any man covet your land when you go up to appear before the LORD your God three times in the year.” Adam Clarke noted the divine power evident in this promise, for no other nation could have left its territory undefended without inviting invasion. Yet Israel’s obedience to this command served as a living testimony to God’s faithfulness and providence.
The LORD also reiterated purity in sacrifice: “You shall not offer the blood of My sacrifice with leaven.” Leaven, symbolizing sin and corruption, had no place in offerings of blood which represented atonement and purity. God desired holy worship from a holy people.
The command to bring “the first of the firstfruits” to the house of the LORD expressed gratitude and faith. Giving God the first and best portion of harvest acknowledged Him as the source of all provision. The believer who honors God first in his substance declares his trust in the LORD’s continued faithfulness.
Finally, God repeated, “You shall not boil a young goat in its mother’s milk.” This prohibition, also stated in Exodus 23:19, likely condemned a Canaanite fertility ritual that symbolically sought to increase agricultural bounty. The LORD forbade His people from imitating such cruel and superstitious pagan practices. By this, God emphasized that His people must be distinct from the nations around them in both worship and conduct.
6. (Exodus 34:27–28) Moses Is Commanded to Write and Is Miraculously Sustained on Sinai
“Then the LORD said to Moses, ‘Write these words, for according to the tenor of these words I have made a covenant with you and with Israel.’ So he was there with the LORD forty days and forty nights; he neither ate bread nor drank water. And He wrote on the tablets the words of the covenant, the Ten Commandments.”
The LORD commanded Moses, “Write these words,” signifying the importance of preserving divine revelation in written form. The covenant between God and Israel was based on His spoken and written word, not oral tradition or memory. God required Moses to record His commandments to ensure their permanence and accuracy for future generations. The act of writing established the Law as the unchanging foundation of Israel’s relationship with God. It also affirmed that true revelation comes by divine initiative — God speaks, man receives and records.
Moses remained on Mount Sinai with the LORD for forty days and forty nights. During this time, Scripture says that “he neither ate bread nor drank water.” This was a supernatural fast, sustained only by the presence and power of God. While fasting from food for extended periods is possible, survival without water for forty days defies human capability. Therefore, this was an extraordinary miracle of divine preservation. As G. Campbell Morgan observed, “It is impossible to exaggerate the stupendous things suggested in this simple statement.” God Himself sustained Moses, illustrating that “man shall not live by bread alone, but by every word that proceeds from the mouth of God” (Deuteronomy 8:3; Matthew 4:4).
During this period, “He wrote on the tablets the words of the covenant, the Ten Commandments.” The phrase “He wrote” can refer either to God Himself writing, as previously in Exodus 31:18, or to Moses writing under divine direction. Deuteronomy 10:4 clarifies that the LORD Himself inscribed the commandments. These tablets were later placed inside the Ark of the Covenant (Deuteronomy 10:5), symbolizing the centrality of God’s moral law at the heart of Israel’s worship and identity.
Moses’ forty days on Sinai paralleled earlier patterns of divine testing and preparation found throughout Scripture. Elijah fasted forty days while journeying to Mount Horeb (1 Kings 19:8), and the Lord Jesus fasted forty days in the wilderness before beginning His public ministry (Matthew 4:2). Each of these instances revealed total dependence on God’s Word and Spirit rather than human strength. Moses’ experience here represented both covenant renewal and divine communion, the result of which would soon be visibly manifested on his countenance.
C. The Shining Face of Moses
1. (Exodus 34:29–30) Moses’ Face Shines When He Comes Down from Mount Sinai
“Now it was so, when Moses came down from Mount Sinai (and the two tablets of the Testimony were in Moses’ hand when he came down from the mountain), that Moses did not know that the skin of his face shone while he talked with Him. So when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone, and they were afraid to come near him.”
When Moses descended from Mount Sinai, the evidence of his communion with God was unmistakable. His face literally radiated light. The text says, “Moses did not know that the skin of his face shone while he talked with Him.” The glory of God that had surrounded Moses during his forty days of fellowship left a visible reflection upon him. The radiance was not self-generated but reflected — the result of having been in the very presence of divine holiness. As Spurgeon beautifully said, “The face of Moses shone because he had long looked upon the face of God.”
Rather than appearing weak or frail after forty days without food or water, Moses descended with supernatural vitality. His physical condition testified that he had been sustained by the very presence of the LORD. The Israelites, however, reacted with fear. Aaron and the people drew back because of the brilliance of Moses’ face. This fear revealed the natural human reaction to holiness — when God’s presence is near, sinful man becomes painfully aware of his unworthiness.
This shining face foreshadowed the greater glory revealed in Christ. In 2 Corinthians 3:7–8, Paul contrasts the glory of Moses’ fading radiance with the surpassing, permanent glory of the New Covenant: “But if the ministry of death, written and engraved on stones, was glorious, so that the children of Israel could not look steadily at the face of Moses because of the glory of his countenance, which glory was passing away, how will the ministry of the Spirit not be more glorious?” The light that shone on Moses was a reflected light, but the light of Christ shines from within, transforming all who believe in Him (2 Corinthians 3:18).
Significantly, Moses “did not know” that his face was shining. This humility reflects the true character of the man Scripture calls “very meek, above all men who were on the face of the earth” (Numbers 12:3). Those who are genuinely close to God are least aware of their own greatness. F. B. Meyer observed, “Directly people become conscious of their superiority to others, and boast of it, it is certain they have never really seen the beauty of God’s holiness.” Spurgeon added that God could not allow most men to shine as Moses did, for they would grow proud and forget that the glory is only reflected.
Moses’ shining face illustrates the principle that intimacy with God changes a person. His presence leaves a visible mark upon those who dwell with Him. Just as Moses reflected God’s glory, believers today are called to reflect Christ’s light: “Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (Matthew 5:16). The radiance of Moses prefigured the transforming power of sanctification, when the believer’s countenance and conduct bear witness to time spent in the presence of the Lord.
2. (Exodus 34:31–32) Moses Relates the Covenant of God to the Leaders of Israel
“Then Moses called to them, and Aaron and all the rulers of the congregation returned to him; and Moses talked with them. Afterward all the children of Israel came near, and he gave them as commandments all that the LORD had spoken with him on Mount Sinai.”
When Moses descended from the mountain, his face radiated the reflected glory of God, and the people, including Aaron and the elders, were afraid to approach him. Their fear of this divine brightness caused them to draw back, and Moses had to call them near again. The order of approach is significant: first Aaron and the leaders, then the congregation. Leadership was to set the example for the people in responding to God’s presence and word.
Despite the radiance that caused them to tremble, Moses’ purpose remained steady—to communicate God’s Word. “He gave them as commandments all that the LORD had spoken with him on Mount Sinai.” Moses did not hoard the revelation for himself or allow the glory to become a matter of pride; rather, he immediately shared the message entrusted to him. This reflected both obedience and humility.
G. Campbell Morgan insightfully observed that Moses returned from the mountain not as a mystic withdrawn from the world but as a man ready for practical service: “From that experience he returned, not to be a dreamer, forever thinking and talking of a past rapture, but to be, as never before, a man of affairs, directing, controlling all the earthly life according to the standards received in the mount.” Moses’ encounter with God transformed him not into a recluse but into an effective leader who governed under divine authority.
True communion with God always sends a person back into the world with renewed purpose. The glory of the mountain was never meant to remain on the mountain; it was meant to illuminate the valley below. The spiritual strength gained in private devotion must overflow into faithful service and obedience. Moses modeled this perfectly.
3. (Exodus 34:33–35) The Veil on Moses’ Face
“And when Moses had finished speaking with them, he put a veil on his face. But whenever Moses went in before the LORD to speak with Him, he would take the veil off until he came out; and he would come out and speak to the children of Israel whatever he had been commanded. And whenever the children of Israel saw the face of Moses, that the skin of Moses’ face shone, then Moses would put the veil on his face again, until he went in to speak with Him.”
After delivering God’s commands to the people, Moses placed a veil over his face. Whenever he entered the presence of the LORD to speak with Him, he removed the veil, and when he came out to address Israel, he again covered his face. The veil served a symbolic and theological purpose.
At first glance, it seems reasonable to think Moses veiled his face to prevent the people from being frightened by the radiance (as mentioned in Exodus 34:30) or to protect them from the brilliance of divine reflection. However, the Apostle Paul, under the inspiration of the Holy Spirit, revealed the deeper meaning in 2 Corinthians 3:13: “Moses, who put a veil over his face so that the children of Israel could not look steadily at the end of what was passing away.” The veil concealed the fading nature of the glory that shone from Moses’ face. The Old Covenant, glorious as it was, was temporary and incomplete—it was a fading glory that pointed forward to something greater.
Paul contrasts the temporary splendor of the Law with the permanent glory of the New Covenant in Christ: “For if the ministry of condemnation had glory, the ministry of righteousness exceeds much more in glory” (2 Corinthians 3:9). The glory of the Law revealed sin and separation, while the glory of Christ reveals grace and reconciliation. The brightness on Moses’ face was borrowed; it was a reflected light. But the glory of Christ is inherent and eternal, the very light of God shining from His own person.
Spiritual truth lies in this parallel: the Law’s glory fades, but the Gospel’s glory endures. The Old Covenant could reveal sin, but it could not remove it. The New Covenant brings lasting transformation, as Paul writes in 2 Corinthians 3:18: “But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory.”
The Hebrew text notes that “the skin of Moses’ face shone.” The verb used here literally means “to emit rays” or “to shoot forth beams,” suggesting light radiating outward from his face. Interestingly, the word is related to the Hebrew noun for “horn,” leading to a mistranslation in the Latin Vulgate that described Moses as “horned.” This error explains why many medieval artworks depict Moses with horns, such as in Michelangelo’s famous statue. In truth, what radiated from Moses’ face was the visible brilliance of divine communion, not physical horns.
Moses’ veil serves as a powerful symbol of the contrast between the two covenants. The Law was glorious but fading; grace is glorious and eternal. The glory of Sinai was external, shining upon Moses’ face; the glory of the Gospel is internal, shining within the believer’s heart. What Moses reflected, Christ imparts.
