Exodus 34:13
Ver. 13. But ye shall destroy their altars,.... On which they had sacrificed to their idols; since, if they were allowed to continue, they might be temptations to offer sacrifice thereon, contrary to the command of God:
break their images: of gold or silver, wood or stone, which they made for themselves, and worshipped as deities; seeing if these continued, the sight of them might lead to the worship of them, and so bring under the divine displeasure, as a breach of the command of God given them:
and cut down their groves; which were clusters of trees, where they had their temples and their idols, and did service to them, and where, besides idolatry, many impurities were committed. Such places were originally used by good men for devotion, being shady and solitary, but when abused to superstitious and idolatrous uses, were forbidden. It is said {n}, the word for "grove" is general, and includes every tree they serve, or plant, for an idol.{n} R. Sol. Urbin. Ohel Moed, fol. 72. 1. Exodus 34:14Ver. 14. For thou shall worship no other god,.... Than the Lord their God, the one only living and true God, which was the first command given to the people of Israel, and binding upon all men:for the Lord whose name is Jealous, [is] a jealous God; his name and nature answer to one another; he admits of no rival or competitor in worship; he will not give his glory to another god, or one so called, nor his praise to graven images; and in this he is distinguished from all nominal and fictitious gods, who have many joined with them, and are rivals of them, which gives them no concern, because insensible; but it is otherwise with the Lord, who knows the dishonour done him, and resents it, and is as jealous of any worship being given to another, as the husband is of the honour of his marriage bed; for idolatry is spiritual adultery, as is suggested in the following verse. Exodus 34:15Ver. 15. Lest thou make a covenant with the inhabitants of the land,.... A marriage covenant, taking their daughters in marriage to their sons, and "vice versa", as the following words show; here the caution is to be understood and the words supplied from Ex 34:12 and inserted and connected thus, "take heed to thyself, lest thou make", &c.and they go a whoring after their gods; that is, the inhabitants of the land, and particularly those with whom the Israelites made a covenant, and entered into a marriage relation with, and perhaps on this condition, that they would abstain from idolatry; and yet, contrary to the obligation they laid themselves under, lust after their idols, and commit spiritual fornication or adultery with them, which is explained by the next clause:and do sacrifice unto their gods; such as the first institutors of their idolatry enjoined, and their ancestors had observed, and were according to the rites and customs of the country:and [one] call thee, and thou eat of his sacrifice; invite to eat of what remained, that was offered to the idol: hence it appears, that having feasts at sacrifices, and eating things offered to idols in a festival way, are very ancient practices; see 1Co 10:27. Exodus 34:16Ver. 16. And thou take of their daughters unto thy sons,.... That is, marry them to them, which explains what is meant by making a covenant with them, entering into such a near relation, and joining families, and thus intermixing with one another;and their daughters go a whoring after their gods; the worship of whom they have been trained up in from their infancy, and therefore hanker after them, and commit whoredom in a spiritual sense with them;and make thy sons go a whoring after their gods; by the means of tempting and drawing them into idolatrous practices, as the wives of Solomon were a snare to him. Exodus 34:17Ver. 17. Thou shalt make thee no molten gods. Made of a melted liquid, whether gold, or silver, or brass, poured into a mould; and though graven images are not mentioned, they are included, a part being put for the whole, as appears not only from the injunction to break images in general, whether graven or molten, Ex 34:13 but from the second command, which expressly forbids the making and worshipping of them; but "molten" ones are particularly mentioned, because it is probable they were chiefly such the Canaanites worshipped, and especially, because the calf the Israelites had lately made and worshipped was a molten one. Exodus 34:18Ver. 18. The feast of unleavened bread shalt thou keep,.... Which was instituted at the time of their coming out of Egypt, and on that account, and then observed, Ex 12:15 and afterwards repeated, and the month expressed in which they were to keep it, and the reason of it, as it here follows, See Gill on "Ex 13:15". Exodus 34:19Ver. 19. All that openeth the matrix is mine,.... Or "the womb", and therefore to be sanctified, and set apart for his use: this also was declared, and the law concerning it given, at the time of their coming out of Egypt, and here repeated, See Gill on "Ex 13:2",See Gill on "Ex 13:12". Exodus 34:20Ver. 20. Every firstling of an ass thou shalt redeem,.... This goes along with the former, See Gill on "Ex 13:13":and none shall appear before me empty; at the grand festivals, the passover, pentecost, and tabernacles, See Gill on "Ex 13:15". Exodus 34:21Ver. 21. Six days shalt thou work, but on the seventh day thou shalt rest,.... This is the law of the seventh day sabbath, which is after repeated, to fix it in the minds and memories of the people, see Ex 20:10 and here it is added, which has not been mentioned before:in earing and in harvest thou shall rest; that is, in the time of ploughing, and in the time of reaping and gathering in the harvest, which are both very busy seasons; the rest of the sabbath was not to be violated; such sort of works, though they might require haste and expedition, yet the sabbath was not to be broken on account of them: this is the common sense of the law, as it is understood; but Maimonides {o} gives another sense from their doctors, who say, it is forbidden to plough in the sixth year what cannot be reaped but in the seventh; and so likewise that it is forbidden to reap on the seventh year, that of which profit may be had on the eighth year, and this is founded on what the Scripture says, Ex 34:21 "in earing", &c. and they say, that here ploughing and harvest are not to be understood of the seventh day, because this is included in the general rule, "thou shalt not do any work"--they say, of that which is ploughed, whose reaping or harvest is forbidden, is the ploughing at the evening of the seventh year, and at the going out of the seventh; and know this, that the evening of the seventh is the sixth year, and the going out of the seventh is the eighth year, and so Jarchi on the text observes, that some of their Rabbins say, this is to be understood of the ploughing of the seventh year, the seventh year entering, and the harvest of the seventh year, at the going out of it; so that as there is a seventh day of rest, there is a year in which ploughing and harvest are forbidden; but there are others, he says, who say the text speaks only of the sabbath.{o} In Misn. Sheviith, c. 14. sect. 1. Exodus 34:22Ver. 22. And thou shalt observe the feast of weeks,.... The feast of Pentecost, called the feast of weeks, because seven sabbaths or weeks, or fifty days, were to be reckoned from the day in the passover feast, on which the sheaf of the wave offering was brought, Le 23:15 and which was also called the feastof the first fruits of wheat harvest, to distinguish it from the barley harvest, at the time of the passover, when a sheaf of barley was the wave offering to the Lord; but at this two loaves or cakes of fine wheaten flour were brought as the first fruits of the wheat harvest, see Le 23:17and the feast of ingathering at the year's end; which was the feast of tabernacles, called the feast of ingathering, because at this time all the fruits of the earth, the corn, wine, and oil, and all others were gathered in; and this was at the close of the old year, and at the beginning of the new, according to the ancient account, which made Tisri or September the first month in the year;See Gill on "Ex 23:16". Exodus 34:23Ver. 23. Thrice in the year shall all your men children appear before the Lord God,.... At the three above mentioned feasts,See Gill on "Ex 23:17" here it is added,the God of Israel; who had chosen them to be his special people, had redeemed them out of Egypt, and done great things for them since; had made a covenant with them, and had now renewed that covenant with them, and was their covenant God, and they his people, and so were under great obligations to present themselves unto him at the times appointed by him. Exodus 34:24Ver. 24. For I will cast out the nations before thee,.... Who are particularly mentioned, Ex 34:11 and therefore they need not be in any fear of them, when they should go up to the appointed place, and appear before the Lord; for to this they were not obliged, until they were come into the land of Canaan, and the inhabitants driven out before them:and enlarge thy borders; so that as they should have no enemies within them, to hinder and molest them, or discourage and deter them from attendance on the Lord at such set times, so they would be set at a great distance from them, that they should have nothing to fear from them; and should it be objected that at such times, when only women and children were left at home, and their borders were defenceless, it would be a proper opportunity for their enemies to invade them, it is further promised:neither, shall any man desire thy land; though it is a desirable land; and their neighbours, and especially the old inhabitants of it, envied the happiness of the Israelites, and could not but wish it was in their possession; yet God, who has the hearts of all men in his hands, and can direct their thoughts, and turn the inclinations of their minds, and influence their affections, and engage them with other objects, promises that they should not think of an invasion of them, or have their minds, and the desires and affections of their hearts, in the least turned that way at these seasons, whatever they might have at other times; evenwhen thou shall go up to appear before the Lord thy God thrice in a year; at the feasts before mentioned, which was a most wonderful display of the power and providence of God. Exodus 34:25Ver. 25. Thou shall not offer the blood of my sacrifice with leaven,.... That is, not kill the passover, while there was any leaven in their houses; so the Targum of Jonathan,See Gill on "Ex 23:18"neither shall the sacrifice of the feast of passover be left unto the morning; neither any of the flesh, nor of the fat of the passover lamb: if any were left, it was to be burnt, see Ex 12:10. Exodus 34:26Ver. 26. The first of the firstfruits of thy land thou shalt bring,.... This, and another law in this verse, concerning not seething a kid in his mother's milk, are repeated from Ex 23:19.See Gill on "Ex 23:19". Exodus 34:27Ver. 27. And the Lord said unto Moses,.... Being still with him on the mount:write thou these words; expressed in the preceding verses, from Ex 34:11, as he before had written in a book all those laws, contained in Ex 21:1 called the book of the covenant, Ex 24:4 and which perhaps might be destroyed, as well as the two tables were broken; and therefore upon the renewal of the covenant here, there is a repetition made of the principal laws before given, which are ordered also to be written in a book, which may very well be called by the same name, since it follows:for after the tenor of these words I have made a covenant with thee and with Israel, with Moses, as their representative and mediator, and with them represented by him: what is above related carries in it the form of a covenant between them, God having declared on his part what he would do for them, and what laws and rules he required to be observed on their part; which Moses assented to in their name, and was ordered to write them down, that he might repeat them to them. Exodus 34:28Ver. 28. And he was there with the Lord forty days and forty nights,.... These were other forty days and nights, besides those he had been with the Lord, when he came down and broke the two tables in his hand, on sight of the idolatry of the people; yea, not only the Jewish writers think that he was on the mount three times forty days and forty nights, but also several learned Christian writers, as Dr. Lightfoot {p} and others; and it seems plain that he went up to the mountain three times, Ex 24:15 and it is not improbable that he was each time so long there; about the first and third times there can be no doubt, see Ex 24:18 and the text before us; and at the second time, when he went up to make reconciliation for the people, Ex 32:30 he says, that he fell down before the Lord, as at the first forty days and forty nights, De 9:18 and from the seventh day of the month Sivan, the day after the giving of the law, to the tenth of Tisri, on which day he now descended, are just so many days:he did neither eat bread nor drink water: and it is very likely slept not, he being supported without either of these by the power of God; and having such nearness of communion with God, and his mind taken up with what he heard and saw, he had no thoughts of, nor desires and cravings after such things, as well as he stood in no need of them; all which must be ascribed to the miraculous interposition of God in the support of him, See Gill on "Ex 24:18"and he wrote on the tables the words of the covenant, the ten commandments; not Moses, for these were tables of stone, which he could not write or engrave upon without proper instruments, which it does not appear he had with him on the mount; but it was God that wrote them, who, in Ex 34:1 says he would write them, and from De 10:2 we are assured he did.{p} Works, vol. 1. p. 715, 716. Exodus 34:29Ver. 29. And it came to pass, when Moses came down Mount Sinai,.... Which was on the day of atonement, according to Jarchi, that is, the tenth of Tisri, or September; and so the Jewish chronologers {q} fix his descent on this day:with the two tables of testimony in Moses's hand; the two tables he carried up, on which God had wrote the law, called "the testimony", being a testification and declaration of his will to the children of Israel:when he came down from the mount, that Moses wist not that the skin of his face shone, while he talked with him: the Targum of Jonathan is,"Moses knew not that the splendour of the form of his face was become illustrious, which he had from the brightness of the glory of the Shechinah of the Lord, at the time he talked with him.''And this the apostle calls "the glory of his countenance", 2Co 3:7 the glory of the Lord as it passed before him, when in the cleft of the rock, and that degree of it he was admitted to the sight of, while conversing with God, during his stay on the mount forty days and forty nights, left a shining glory on his countenance; which while he was with God he could not be at all sensible of, the glory of God so infinitely surpassing that; and when he came down the mount, as he could not see his own face without a glass, so though the rays of light and glory that darted from his face were so bright and strong, that they might have been observed by him, yet his mind was so intent on what he had seen and heard, that he took no notice of them. The Vulgate Latin version renders it very wrongly, "that his face was horned", which has given occasion to painters to represent him in a ridiculous manner, as having horns coming out of his forehead; though the word has the signification of an horn, and the meaning of that version, as of others, may only be, that the skin of his face "darted out rays" {r} like horns, such as the rays of the sun appear to be like to the eye, see Hab 3:4 hence Jupiter Ammon, the same with the sun, is described as having horns {s}; and so Bacchus, who is supposed to be the same with Moses, is represented as having a horned face {t}. Now this glory was left on the countenance of Moses, to show that he had had communion with God, and that the law he brought with him was from him; and to signify the glory of it, and to command awe and reverence, and make men afraid to break it.{q} Seder Olam Rabba, c. 6. p. 19. {r} Nrq "radios ejacularetur", Tigurine version; "in modum cornu radiaret", Munster, Fagius, "[vel] rediasset", Vatablus; "splendere instar cornu", Drusius; so Karnon * in the Arabic language signifies the rays of the sun. * Golius, col. 1896. Castel. col. 3455. {s} Vid. Diodor. Sicul. l. 3. p. 201. Macrob. Saturnal. l. 1. c. 21. {t} Diodor. Sicul. l. 4. p. 212. so Orpheus calls Bacchus,dikerwta, Hymn. p. 126. and Horace ascribes to him, "cornu decorum", Carmin. l. 2. Ode 19. Exodus 34:30Ver. 30. And when Aaron and all the children of Israel saw Moses,.... Who very probably met him at the bottom of the mount; these Israelites with Aaron were the princes, as Aben Ezra seems rightly to interpret it, and as appears from the following verse; for Moses could not well be seen by the whole body of the people at once, upon his descent from the mount:behold, the skin of his face shone; darted out rays of light and glory all around it, much perhaps in the same manner as the glory about our Lord, and others, is painted by the Romanists:and they were afraid to come nigh him; there was something so majestic and striking in it; and perhaps they could not tell whether it foreboded good or evil to them; and this may signify, that as by the light of the law sin is discovered, it fills with a sense of wrath and fear of damnation; and being the ministration of condemnation and death, it is terrifying and killing, though it has a glory in it. Exodus 34:31Ver. 31. And Moses called unto them,.... Who, as it appears by what follows, on sight of him were so terrified, that they did not proceed on to meet him, but went back, and therefore he called unto them to return and come forward:and Aaron and all the rulers of the congregation returned unto him; knowing him by his voice, and encouraged by his call of them, who before might take him to be something more than human, some glorious form, one of the heavenly angels appearing in this manner:and Moses talked with them; after he had put a vail on his face, of which there is an account in the following verses. He talked with them friendly, and told them all that had happened to him in the mount; what a glorious sight he had been indulged with; what a proclamation of the grace and goodness of God had been made to him; and what laws and ordinances God had enjoined him and them the observance of. Exodus 34:32Ver. 32. And afterward all the children of Israel came nigh,.... That is, after Aaron and the rulers had had a conversation with Moses, then the whole body of the people by turns were admitted to come before him, and hear the laws of God from him:and he gave them in commandment all that the Lord had spoken with him on Mount Sinai; besides the two tables of stone, and the testimony written on them, he gave them all the other commands he was ordered to write in a book, and which are recorded in this chapter; he kept back nothing from them, but enjoined them to keep all the Lord had commanded. Exodus 34:33Ver. 33. And [till] Moses had done speaking with them,.... Not when he had done, as the Septuagint version, for then there would have been no occasion for it; but when he first began to speak to Aaron and the "rulers", and continued to speak to the congregation until he had finished what he had to say; even he did what follows, as soon as he perceived there was a glory on his face, which they could not bear to look at:he put a vail on his face; something that covered it in a good measure, a mask, or linen cloth, or some such thing. The obscurity of the law may be signified by this vail, both of the moral and ceremonial law; the moral law, which though it makes known the mind and will of God, with respect to what is to be done, or not done, yet not with respect to the affair of life and salvation: it makes known the one God as the object of worship, but gives no account of a trinity of persons in the Godhead; no hint of God in Christ, nor revelation of the Son of God; no view of a Saviour, no notion of pardon; nor does it point out the righteousness of Christ unto us; nor do we from it hear anything of the Spirit of God, and his grace, nor of eternal life and glory: the ceremonial law, and its ordinances, did give some light into evangelical things, and did point out Christ, and the blessings of his grace, yet but darkly and obscurely; they were shadows of good things to come, and gave some dark and distant views of them, but were not so much as the image of the things, and did not bring them near, and set them in a clear light: likewise this vail may be an emblem of the darkness of the minds of men, with respect to the law, and the knowledge of divine things; especially of the Jews, who, as the apostle says, "could not steadfastly look at the end of that which is abolished": of the ceremonial law, which is disannulled, the end of which was Christ; he is the end for which it was made, the scope or mark at which it aimed, the term in which it issued, and in whom it had its complete fulfilment; but this they had not a perfect view of, and could not steadfastly behold: the moral law also is in some sense abolished by Christ, as the ministration of Moses, as a covenant of works, and as to the curse and condemnation of it to those that believe; and Christ he is the end of this, the fulfilling end of it, by conformity of nature, and obedience of life unto it, and by suffering the penalty of it; but such was the blindness of the Jews, that they were ignorant of the nature of this law, of the spirituality and perfection of it, of its use to convince men of sin, to condemn for it, but not to justify from it; were ignorant of the righteousness of God which the law required, and of Christ, and of the way of life and righteousness by him; and so of the Spirit of God, and his work, and of the mysteries of the Gospel, and of the books of the Old Testament; see 2Co 3:14. Exodus 34:34Ver. 34. But when Moses went in before the Lord to speak with him,.... Went into the tabernacle to converse with him, to pray unto him, and inquire about any matter of difficulty respecting the people of Israel he was concerned for, which he often did:he took the vail off until he came out: and so when men are truly converted, and turn to the Lord, the vail of darkness and unbelief is removed, and the true light shines, in which they see things in another light than they did before; and when they come into his presence, they come with hearts opened and unveiled, all things being naked and open to him with whom they have to do; and particularly saints under the Gospel dispensation, with an open face, as in a glass, behold the glory of the Lord; and when they get to heaven, they will then see face to face, and know as they are known, 2Co 3:16:and he came out, and spake unto the children of Israel [that] which he was commanded; this respects not the present time of his coming down from the mount, or out of the tabernacle with the law and commands now given, for these he had already declared; but after times, and all such times when he went in to the Lord to inquire of him his mind and will concerning certain things, in which the people wanted information, when, upon his return, he acquainted them with whatsoever the Lord ordered to be done. Exodus 34:35Ver. 35. And the children of Israel saw the face of Moses, that the skin of Moses's face shone,.... That is, not only when he came down from the mount, but whenever he came out of the tabernacle, where he had been inquiring of God, and conversing with him:and Moses put the vail upon his face again, until he went in to speak with him; this he did from time to time, when he came out from the Lord he put on his vail, and when he went in again, he put it off. How long this brightness on his countenance remained, cannot be said with any certainty; Saadiah Gaon says, it did not remove from him to the day of his death: hence it is said, "his eye was not dim, nor his natural force abated", De 34:7 and Aben Ezra seems to approve of it; and it is the opinion of many great and learned men, that it continued as long as he lived.
John Gill's Exposition of the Entire Bible.