We shall continue the study of Exodus, the second book of
the Old Testament.
(1) When Moses called for a decision in v. 26, it was a call for repentance and recommitment to the Lord. Who were the ones that responded to the call and, in your opinion, how did they demonstrate their decision “for the Lord”?
(2) As it happened “all the Levites rallied to Moses”, implying the decision among other tribes was split. What did Moses do to the (still) defiant? Was it too harsh?
(3) In what way were the Levites "set apart for the Lord”? And how did they demonstrate that they were worthy of their calling (to serve the Lord)?
(4) What is the spiritual lesson we are to learn from the Levites?
(5) Although the Lord had held off any immediate punishment, Moses was not sure if he could “make atonement” for their sin (v. 30). By the use of the term “atonement”, what did Moses understand as to what it might take to “atone” for the sin of the people? (See Lev. 17:11)
(6) Perhaps, sensing the gravity of the sin of the people which might be beyond redemption by the blood of an animal, what did Moses offer God instead?
(7) Did Moses know the consequence of his plea? Why then would he still plead with his own eternal destiny?
(8) What parallel can you find in Romans 9:3? How similar was Paul’s situation as a leader to that of Moses?
(9) Judging from God’s reply, had God forgiven His people? Why or why not?
(10) How can you define forgiveness from God’s action?
(11) What was the verdict on Aaron by the Bible?
(12) What have you learned today and how may you apply it in your life?
“But now, please forgive their sin—but if not, then blot me out of the book you have written.” (Exod. 32:32)
This prayer of Moses in Exodus 32:32 has to be one of the greatest prayers by men in the Bible, if not the greatest.
This reluctant leader of Israel knew how ungrateful, unfaithful and ever-changing his people were. When he stuck his neck out for his people by killing an Egyptian, he was utterly unappreciated (Exod. 2:14); when he basically had no choice but to take on the impossible task of freeing his people from the yoke of Pharaoh, the people grumbled at the first setback (5:20). After seeing numerous miraculous plagues descend upon the Egyptians, the people were quick to regret their action upon being pursued by Pharaoh’s army. Then there were ongoing complaints of no water, no food and then food that was not good enough. Their constant complaints eventually culminated in the building of the golden calf. If I were Moses, I am afraid, I might use this golden opportunity to back out of the whole mission and let God either raise another rookie leader who knew no better, or go ahead and punish these faithless, wicked people who had no sense of appreciation of what Moses had sacrificed for them.
But the opposite was true of Moses. He knew their sin was too grave to be even atoned by the blood of an animal. That was why he said to the people, “But now I will go up to the Lord; perhaps I can make atonement for your sin.” (32:30) So he went up to see God with no animal sacrifice in his hands. But he knew atonement was needed for forgiveness, and so he presented, in essence, his own blood, saying to the Lord, “but if not, blot me out of the book you have written”.
Although, John Calvin appeared to think that Moses was being presumptuous, I do believe, he meant every word that he said. At this stage of his understanding of and relationship with the Lord, he might not be 100% sound in his theology (as a result of which God had to tell him that his eternal destiny was secure), but he sincerely put the collective eternal destiny of his people ahead of his own. He knew what really matters in life is one’s eternal relationship with God. If “greater love has no one than this, that he lay down his life for his friends” (Jn. 15:13), Moses has demonstrated this love, except that as a sinner, his life, even eternal life could not be the basis of atonement, only Christ’s sinless life can . But his plea powerfully demonstrated his likeness of Christ in this respect.
To say that Moses was an unparalleled leader is not an exaggeration.
(1) The Lord appeared to have reneged on His promise to Abraham in 32:10. Here He re-affirmed that promise, except with one exception. What was it?
(2) How important was this exception, especially in terms of how the worship of Yahweh should be different from pagan worship?
(3) How did the people respond to the reply from the Lord?
(4) Why did they take His reply as “distressing words”? How did this show the maturity of the people in their relationship with the Lord?
(5) We learn from this passage that even before the instructions to build a tabernacle, Moses erected a “tent of the meeting”.
a. What were its purposes?
b. How did God choose to reveal His presence?
c. Why did God choose to reveal His presence in this way? What messages did He wish to send to the people?
(6) As awesome as God and His appearance had to be, how did the Bible describe Moses’ meeting with the Lord?
(7) What is meant by “face to face”?
(8) What is meant by “as a man speaks with his friend”?
(9) What kind of a God is being portrayed by this description?
(10) Does it speak to your meeting with the Lord daily? Why or why not?
(11) A final note on such meetings has to do with Joshua. Why is Joshua being mentioned here?
(12) What have you learned today and how may you apply it in your life?
“But I will not go with you, because you are a stiff-necked people and I might destroy you on the way.” (Exod. 33:3)
As God appeared to have been pacified by Moses’ unparalleled plea using his own eternal destiny as a sacrifice, He agreed not to renege on His promise to their forefathers, with one exception, and that was He would not go with them. Instead, He would send an angel to lead them.
To Moses and the people it would have been good news, except that they understood the great impact of this absence of God among them and they were in distress. One wonders what difference it might make. As long as the angel is sent by God and represents the Lord, all should be well—miracles would continue to follow them or even precede them; enemies would be defeated and they would eventually be led into the Promised Land. What is the difference? The difference was explained by Moses as he continued to plead for His change of heart: “If your Presence does not go with us…What else will distinguish me and your people from all the other people on the face of the earth?” (Exod. 33:15-16)
Durham insightfully explains, “No people, no matter how religious they are and for whatever reasons, can be a people of God without the Presence of God. Moses has posed the ultimate either/or: Yahweh’s decision to withdraw His presence from Israel is the decision of Israel’s fate. Without Yahweh’s presence, in the dark and chaotic umbra of His absence, Israel will cease to exist.” (Durham, 448)
Indeed, the ultimate covenant is not about entering into the Promised Land, nor about being an independent nation, but about being a People who belong to God.
[The preciousness of
this dialogue between Moses and the Lord deserves our special attention.
As a result, I suggest that we pause and carefully mull over these
three verses today.]
(1) Before we reflect on this marvelous dialogue between Moses and the Lord, can you reflect on your daily meeting with the Lord: Are you satisfied with your daily communion with the Lord? On a scale of 10, how would you rank your daily meeting with the Lord?
(2) Explain the reason(s) behind your ranking above.
(3) As you read this passage, consider these questions:
a. How would you rank Moses’ communion with the Lord?
b. Do you think Moses was satisfied with his meeting with the Lord? Why or why not?
(4) Read carefully vv.
12-13 and analyze the details (point by point) and see (a) what was
being asked by Moses, and (b) what basis did Moses use in each of his
requests:
a. The request was to know whom He would send: What was the basis of this request and why?
b. The request was to “teach him His ways”: What were the bases of this request and why?
- In particular, what is meant by “know you by name”?
- What has the request to do with finding favor and being pleased with Moses?
- What does it mean by “that I may know you”? What has it to do with the request?
c. What has the reminder that “this nation is your people” have to do with the above requests?
(5) What
can we learn from Moses with respect to the following?
a. He based his requests on what the Lord had said.
b. Why he asked what he asked.
(6) What was God’s reply in v. 14?
(7) About the rest that God promised to give to Moses:
a. What did God see as the ultimate request of Moses?
b. What is meant by “rest”?
c. How is Moses’ rest related to God’s “Presence” going with him?
(8) Can you say that you have the “rest” that the Lord promised to Moses? Why or why not?
(9) Having read this dialogue between Moses and the Lord, what do you want to ask of the Lord today?
(10) What have you learned today and how may you apply it in your life?
“So I may know you…” (Exod. 33:13)
We have just read one of the most amazing descriptions of Moses’ communion with the Lord: face-to-face; speaking as friends; and reflecting God’s glory on his face. If I were to rank Moses’ time alone with God, I would have given it a 10! Bar none!
And yet, it appears that Moses was far from satisfied with such an intimate encounter with the Lord; he still found it lacking—something was still missing from it. So, he pressed the Lord for more in Exodus 33:12-13.
The first request had to do with his mission, being a leader of God’s people and he said, “you have not let me know whom you will send with me.” In other words, he admitted that he could not lead God’s people by himself. Without God’s help, he knew it would only be a failure, not a success.
The second request was based on God’s choice and God’s favor. God had said that he knew Moses by name, meaning of all people, He knew him personally, thoroughly and intimately, and such knowledge was proof of God’s favor. Yet, Moses was not satisfied with this, because it could be one-sided. There was no doubt that God knew him intimately, but he did not know God to the same extent, and so he asked, “Teach me your ways, so I may know you…” Moses desired to know God as well as he was known. It was genuine knowledge, mutual knowledge, true intimacy that he was after. And there is no real knowledge, if God’s presence does not go with him.
And so, we read that God was so delighted with his request that He answered, “My Presence will go with you and I will give you rest.”
God knew that in spite of His glorious appearances to Moses from time to time, only His constant, full-time Presence would truly satisfy the inner yearning of a human soul. No, Moses was not after the spectacular, he wanted only one thing—God’s ever presence with him.
Augustine was so right when he said, “Our hearts are restless until they rest in you.”
(1) According to Moses, why did God’s presence distinguish him and God’s people from all the other people on the face of the earth? Why would the sending of an angel before them not suffice?
(2) What was God’s unequivocal answer to Moses? Mull over this reply and see how precious it must have been to Moses.
(3) Do you think God is telling you the same today? Why or why not?
(4) Now Moses presented a very bold request to God in v. 18. Do you think that it was a spur-of-the-moment request or something that he had thought of all along, even in the beginning of this dialogue?
(5) What prompted Moses to make such a bold request?
(6) How does this speak to Moses and his relationship with the Lord?
(7) God gave Moses a four-fold reply:
a. What is meant by causing all His goodness to pass in front of Moses?
b. What does the proclamation of God’s name (i.e. Yahweh) in Moses’ presence mean?
c. Why did God emphasize His sovereignty concerning His mercy and compassion here?
d. What is the one thing that God cannot do? Why?
(8) What then was the next “best” thing that the Lord could do in answer to Moses’ request? What was its purpose?
(9) Compare
Moses’ encounter with the Lord here with ours today.
a. Is there any difference in terms of our relationship with God?
b. Is there any difference in terms of His presence with us?
c. Is there any difference in terms of His leading us?
d. Is there any difference in terms of seeing His face?
(10) Who is more blessed: Moses or you? Why?
(11) What have you learned today and how may you apply it in your life?
“Now show me your glory.” (Exod. 33:18)
We have just considered how Moses longed to know God as he was known by God. With God’s promised Presence, he should have found rest for his soul. I believe he did, except that love knows no end. Who does not want to go deeper into the fountain of God’s love? And so he pressed for more: “Now show me your glory,” Moses asked the Lord.
We might wonder why he so asked? Had Moses not seen God’s awesome presence at Mount Sinai? Even in the lowly tent of meeting, did he not see God face to face? Did he not talk to God as His friend? Did the glory of God not envelop the tent? Why did he ask God to show him His glory?
God understood what Moses longed for and He answered, “you cannot see my face, for no one may see me and live.” (Exod. 33:20)
Most commentaries that I have come across opine that God had allowed Moses to see His face already, albeit in a limited fashion, not in His full extent, otherwise Moses would not be able to bear the sight. So, Moses now wished to see God as He fully is which is impossible until that day “when He appears, we shall be like Him, for we shall see Him as He is.” (1 Jn. 3:2)
Although Moses asked for the impossible, he got what was possible this side of heaven—he saw not only the back of God, but God has caused all His “goodness” to pass in front of him. (Exod. 33:19)
I love Calvin’s comment at
this point:
“The passing by signifies a vision of brief duration; as if He has said, Let it suffice thee to have seen once, as for a moment, my glory, when it shall pass before thine eyes. The word…tub, which I have rendered beauty (decorum), others translate good, (bonum;) and hence some take it to mean goodness; but the expression beauty…is more suitable, in which sense we find it used more than once.”
(Calvin, 378)
O Lord, may we see the same beauty that Moses saw!
(1) What did the re-writing of the Ten Commandments on stone tablets by God signify, especially in light of the golden calf incident?
(2) The two pieces of stone tablets which Moses had to carry all the way up to the mountain had to be quite heavy, given his age. Metaphorically, or spiritually, what might this also signify as far as the Law is concerned?
(3) Compare what happened in vv.5-7 to what God had promised Moses in 33:19.
a. What does this special revelation by God mean to Moses, especially in the light of the promise?
b. Reflect again on the significant meaning of proclaiming of His own name, Yahweh, as He passed in front of Moses. (In fact, He proclaimed His name twice!)
c. What is the significance of the other proclamations being made at this point? Consider these descriptions:
- Compassionate, gracious and slow to anger
- Abounding in love and faithful
- Maintaining love and forgiveness to thousands, and yet
- Punishing the guilty and their children (and children’s children) to the 3rd and 4th generations! (Why was it put at the end of the proclamation?)
(4) How special was Moses’ response in vv. 8-9, especially in light of the fact that he could talk to God “as His friend”? (33:11)
(5) At this moment of God fulfilling His own promise to Moses of 33:19, what did Moses seize or make use of in this opportunity to plead with God about? What emphasis did the use of the word, “inheritance” (34:9) signify?
(6) What have you learned today and how may you apply it in your life?
“And He passed in front of Moses, proclaiming, ‘The Lord, the Lord….' ” (Exodus 34:6)
It is interesting to note that as the Lord appeared to Moses again and “stood there with him”, He proclaimed His own name, Yahweh, twice, the meaning of which is nicely captured by Keil and Delitzsch as follows:
“What Moses saw we are not told, but simply the words in which Jehovah proclaimed all the glory of His being; whilst it is recorded of Moses, that he bowed his head toward the earth and worshipped. This ‘sermon on the name of the Lord,’ as Luther calls it, disclosed to Moses the most hidden nature of Jehovah. It proclaimed that God is love, but that kind of love in which mercy, grace, long-suffering, goodness, and truth are united with holiness and justice. As the merciful One, who is great in goodness and truth, Jehovah shows mercy to the thousandth, forgiving sin and iniquity in long-suffering and grace but He does not leave sin altogether unpunished, and in His justice visits the sin of the fathers upon the children and the children’s children even unto the fourth generation. The Lord had already revealed Himself to the whole nation from Mount Sinai as visiting sin and showing mercy (ch. 20:5ff.). But whereas on this occasion the burning zeal of Jehovah which visits sin stood in the foreground, and mercy only followed afterwards, here grace, mercy, and goodness are placed in the front. And accordingly all the words which the language contained to express the idea of grace in its varied manifestations to the sinner, are crowded together here, to reveal the fact that in His inmost being God is love. But in order that grace may not be perverted by sinners into aground [sic] of wantonness, justice is not wanting even here with its solemn threatenings, although it only follows mercy, to show that mercy is mightier than wrath, and that holy love does not punish till sinners despise the riches of the goodness, patience, and long-suffering of God. As Jehovah here proclaimed His name, so did He continue to bear witness of it to the Israelites, from their departure from Sinai till their entrance into Canaan, and from that time forward till their dispersion among the heathen, and even now in their exile [*] showing mercy to the thousandth, when they turn to the Redeemer who has come out of Zion.”
(Keil and Delitzsch, 478)
[*Note: Keil and Delitzsch was published before Israel became a nation again in 1948.]
(1) In spite of the horrible sin committed by the people which essentially had broken God’s covenant with them, yet with Moses’ intercession, God was prepared to make anew (or renew His) covenant with them. How special was this covenant according to vv. 10-11?
(2) What does this reveal about God’s character?
(3) In this new, or rather, renewed covenant, God reiterated, among other obligations of the people, the following:
a. They are not to make a treaty with the locals. How might the making of a treaty be a snare to them down the road? (See God’s reasons in vv. 15-16.)
b. They are to break down altars, stones and poles. What if they do not (and they did not!) do so?
(4) Why, of all commands, did God feel the need to emphasize these two commands?
(5) What contemporary message does it have for us today?
(6) These first obligations ended with v. 17 which was unmistakably linked to the golden calf. With such a serious failure at the foot of Mount Sinai and the clear reiteration of the Lord, do you think that the Israelites would dare repeat such an offence? (See what happened in 1 Ki. 12-13, and God’s reaction.)
(7) What have you learned today and how may you apply it in your life?
“Be careful not to make a treaty with those who live in the land where you are going, or they will be a snare among you.” (Exod. 34:12)
As Evangelicals, we tend to greet such a command by the Lord to the Israelites, admonishing them not to associate with their neighboring nations, with a bit of resistance. “How then can they reach these pagans for the Lord?” we are tempted to ask.
It is true that Israel has been chosen by God to be a nation of priests, and as the inheritor of the Abrahamic covenant, to be a blessing to all nations. This, as we know, has been the greatest failure of the nation of Israel. But their failure lay exactly in their failure to maintain their singular devotion to Yahweh, through worshipping the gods of their neighbors as they failed to obey the captioned command (34:12) by the Lord, which, of all commands, God saw fit to have Moses reiterate right after his descent from Mount Sinai.
The reason that the Lord chose to have Moses mention this command among the first as he came down from his meeting with God on Mount Sinai was obvious. The nation of Israel was like an adolescent as far as their spiritual condition was concerned. They were not adults in the business of the Lord. Like teenagers, they needed to build themselves up in the knowledge of the Lord and strict obedience to the commands of the Lord was key to their growth.
Had the nation of Israel stuck to the adherence of this disassociation and become a strong nation loyal to the worship of Yahweh, other nations would be attracted to learn of the ways and worship of the Lord. In a small way, we have seen gentile converts being attracted to Judaism, whether it was the Queen of Sheba in the time of Solomon, or the Ethiopian eunuch in Acts. However, I am afraid, Israel’s failure to live out their singular devotion to the Lord and their discrimination against the gentiles has driven many more away from coming to the Lord.
It is not that we need to be very mature in the Lord before we can reach out to non-believers these days by associating with them in the common venues of our daily life; at least we need to firmly ground ourselves in the Word of God before we can seek to influence others for Christ. As we seek to reach others for Christ, we should remember that it is our difference from (not our conformity to) their worldview and lifestyle that causes them to seek the truth in Christ, and it is our love that will help them cross that bridge of difference.
(1) After the reiteration against idol worship, the second part of this renewed covenant deals with things associated with Yahweh’s worship. Try to analyze each of these reminders and see what the emphasis of each is as it pertains to the worship of Yahweh.
(2) Now compare your insights with the suggestions below:
a. The celebration of unleavened bread (v. 18): absolutely no sin allowed!
b. The first-born rule (vv. 19-20): all the people belong to the Lord!
c. No-empty-handed rule (v. 20): sign of reverence and gratitude!
d. The Sabbath rule (v. 21): Rest—out of obedience, setting apart and desiring to rest in God!
e. Three Festivals and blessings (vv. 22-24): the importance of assembly before God as a people, carrying special blessings!
f. Rules of sacrifices (v. 25): No contamination!
g. The best is demanded! (v. 26)
h. No cooking of baby goat in mother’s milk (v. 26b): even in sacrificing to the Lord, have compassion on the sacrificed animals!
Reflect on these rules of sacrifice and the suggested emphasis of each (together with your own insights), and apply them to your worship of the Lord today. How might these reminders or emphases revolutionize your own worship today?
(3) How long did Moses spend with the Lord this time?
(4) How did the people handle his absence this time?
(5) Why was Moses’ face radiant and even he himself was not aware of it?
(6) From what was being described here, it did not happen only at this particular 40-day-and-night encounter, but at each of Moses’ meetings with the Lord. Do you think this was something only unique to Moses (and for a purpose), or something that could happen even to us today?
(7) What is the main message for you today and how may you apply it in your life?
“When Moses came down from Mount Sinai with the two tablets of the covenant law in his hands, he was not aware that his face was radiant because he had spoken with the Lord.” (Exod. 34:29)
The study of Exodus comes to a personal climax for me in chapters 33-34 where Moses’ reluctant journey with God has turned into his personal quest to know and even to see God. His journey has changed from one of task and duty to one of friendship and intimacy with his Master. And the most amazing thing was that he had never pursued the spectacular and the glory, and yet he ended up soaking up God’s glory without even knowing it. More and more God became his only reason for existence; more and more to know God became his only passion of life; more and more the radiance on his face became the mark of his communion with the Lord. The radiance of his face, I believe, had less to do simply with God’s Presence and more to do with his union with God in his heart and soul.
Instead of yearning for the radiance, may
I invite you to spend time meeting with the source of the radiance, the Lord
Jesus, through reflecting on the lyrics of the following hymn by Bernard of
Clairvaux of the 12th Century—
Jesus the Very Thought of Thee
Jesus, the very thought of Thee
With sweetness fills the breast;
But sweeter far Thy face to see,
And in Thy presence rest.Nor voice can sing, nor heart can frame,
Nor can the memory find
A sweeter sound than Thy blest Name,
O Savior of mankind!O hope of every contrite heart,
O joy of all the meek,
To those who fall, how kind Thou art!
How good to those who seek!But what to those who find? Ah, this
Jesus, our only joy be Thou,
Nor tongue nor pen can show;
The love of Jesus, what it is,
None but His loved ones know.
As Thou our prize will be;
Jesus be Thou our glory now,
And through eternity.