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Exodus 34:27
Verse
Context
The LORD Renews the Covenant
26Bring the best of the firstfruits of your soil to the house of the LORD your God. You must not cook a young goat in its mother’s milk.”27The LORD also said to Moses, “Write down these words, for in accordance with these words I have made a covenant with you and with Israel.”
Sermons
Michael L. Brown
David Servant
Lewis Sperry ChaferSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Write thou these words - Either a transcript of the whole law now delivered, or the words included from Exo 34:11 to Exo 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 Exo 34:1 (note). 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 Exo 32:15 (note).
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Moses was to write down these words, like the covenant rights and laws that had been given before (Exo 24:4, Exo 24:7), because Jehovah had concluded the covenant with Moses and Israel according to the tenor of them. By the renewed adoption of the nation, the covenant in ch. 24 was eo ipso restored; so that no fresh conclusion of this covenant was necessary, and the writing down of the fundamental conditions of the covenant was merely intended as a proof of its restoration. It does not appear in the least degree "irreconcilable," therefore, with the writing down of the covenant rights before Knobel). Exo 34:28 Moses remained upon the mountain forty days, just as on the former occasion (cf. Exo 24:18). "And He (Jehovah) wrote upon the tables the ten covenant words" (see at Exo 34:1). Exo 34:29-35 The sight of the glory of Jehovah, though only of the back or reflection of it, produced such an effect upon Moses' face, that the skin of it shone, though without Moses observing it. When he came down from the mountain with the tables of the law in his hand, and the skin of his face shone אתּו בּדבּרו, i.e., on account of his talking with God, Aaron and the people were afraid to go near him when they saw the brightness of his face. But Moses called them to him, - Viz. first of all Aaron and the princes of the congregation to speak to them, and then all the people to give them the commandments of Jehovah; but on doing this (Exo 34:33), he put a veil upon (before) his face, and only took it away when he went in before Jehovah to speak with Him, and then, when he came out (from the Lord out of the tabernacle, of course after the erection of the tabernacle), he made known His commands to the people. But while doing this, he put the veil upon his face again, and always wore it in his ordinary intercourse with the people (Exo 34:34, Exo 34:35). This reflection of the splendour thrown back by the glory of God was henceforth to serve as the most striking proof of the confidential relation in which Moses stood to Jehovah, and to set forth the glory of the office which Moses filled. The Apostle Paul embraces this view in Co2 3:7., and lays stress upon the fact that the glory was to be done away, which he was quite justified in doing, although nothing is said in the Old Testament about the glory being transient, from the simple fact that Moses died. The apostle refers to it for the purpose of contrasting the perishable glory of the law with the far higher and imperishable glory of the Gospel. At the same time he regards the veil which covered Moses' face as a symbol of the obscuring of the truth revealed in the Old Testament. But this does not exhaust the significance of this splendour. The office could only confer such glory upon the possessor by virtue of the glory of the blessings which it contained, and conveyed to those for whom it was established. Consequently, the brilliant light on Moses' face also set forth the glory of the Old Covenant, and was intended both for Moses and the people as a foresight and pledge of the glory to which Jehovah had called, and would eventually exalt, the people of His possession.
Jamieson-Fausset-Brown Bible Commentary
And the Lord said unto Moses, Write thou these words--that is, the ceremonial and judicial injunctions comprehended above (Exo. 34:11-26); while the rewriting of the ten commandments on the newly prepared slabs was done by God Himself (compare Deu 10:1-4).
John Gill Bible Commentary
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.
Tyndale Open Study Notes
34:27-28 Moses wrote down this reiteration of the general terms of the covenant (34:27). The Ten Commandments, the summary of the terms, were written on the new tablets (34:28).
Exodus 34:27
The LORD Renews the Covenant
26Bring the best of the firstfruits of your soil to the house of the LORD your God. You must not cook a young goat in its mother’s milk.”27The LORD also said to Moses, “Write down these words, for in accordance with these words I have made a covenant with you and with Israel.”
- Scripture
- Sermons
- Commentary
Are the Rabbis Right?
By Michael L. Brown1.8K55:53EXO 24:1EXO 34:27DEU 5:2DEU 31:24DEU 32:45JOS 1:8MAT 24:1In this sermon, the speaker discusses the concept of God's decrees and how they can be overruled by the majority. He shares a story from the Talmud about a woman who mistakenly accuses someone of killing her brother, and how her words spread throughout Israel. The speaker also talks about the importance of face-to-face encounters with God, referencing Moses speaking to the Israelites at Mount Sinai. He explains that God made a covenant with the living generation, not with their forefathers. The speaker concludes by mentioning the lack of miracles in rabbinic Judaism and how they were present among the Jews who followed Jesus.
Day 101, 2 Corinthians 3
By David Servant0EXO 34:272CO 3:62CO 3:17GAL 3:10GAL 5:1David Servant preaches on Paul's defense against false teachers in Corinth, highlighting how Paul did not need self-commendation or letters of reference, as the transformed lives of the Corinthians were his letter of reference. Paul contrasts the old and new covenants, emphasizing that the Law of Moses brought death and curse, while the new covenant brings life and the Spirit. He explains how the glory of the old covenant was temporary, symbolized by Moses' fading glory and veiled face, contrasting it with the eternal glory of the new covenant in Christ.
The Bible: Inspired of God
By Lewis Sperry Chafer0EXO 34:272SA 23:2PSA 45:1PRO 30:6ISA 6:5JER 1:7JER 36:1ZEC 7:7MAT 8:17MAT 10:14JHN 8:47JHN 14:10JHN 16:12JHN 17:8JHN 17:171CO 2:42TI 3:16HEB 2:32PE 1:21JUD 1:17Lewis Sperry Chafer emphasizes the divine nature of the Bible as God's message to humanity, highlighting the unique inspiration of the Scriptures where human authors were directed by God to record His complete and connected thoughts without losing their individuality. He discusses various theories of inspiration including the Naturalistic, Partial, Gracious, and Verbal theories, with the Verbal theory asserting that the Bible, even to its very words, is inspired. Chafer points out the importance of recognizing the Bible's claim to be inspired in its very words, as supported by Christ's affirmation of the Old Testament and the provision for the New Testament's inspiration. He underscores that inspiration ensures the exact divine message is conveyed, aiming at inspired writings rather than inspired men, and upholding the infallibility of God's Word.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Write thou these words - Either a transcript of the whole law now delivered, or the words included from Exo 34:11 to Exo 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 Exo 34:1 (note). 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 Exo 32:15 (note).
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Moses was to write down these words, like the covenant rights and laws that had been given before (Exo 24:4, Exo 24:7), because Jehovah had concluded the covenant with Moses and Israel according to the tenor of them. By the renewed adoption of the nation, the covenant in ch. 24 was eo ipso restored; so that no fresh conclusion of this covenant was necessary, and the writing down of the fundamental conditions of the covenant was merely intended as a proof of its restoration. It does not appear in the least degree "irreconcilable," therefore, with the writing down of the covenant rights before Knobel). Exo 34:28 Moses remained upon the mountain forty days, just as on the former occasion (cf. Exo 24:18). "And He (Jehovah) wrote upon the tables the ten covenant words" (see at Exo 34:1). Exo 34:29-35 The sight of the glory of Jehovah, though only of the back or reflection of it, produced such an effect upon Moses' face, that the skin of it shone, though without Moses observing it. When he came down from the mountain with the tables of the law in his hand, and the skin of his face shone אתּו בּדבּרו, i.e., on account of his talking with God, Aaron and the people were afraid to go near him when they saw the brightness of his face. But Moses called them to him, - Viz. first of all Aaron and the princes of the congregation to speak to them, and then all the people to give them the commandments of Jehovah; but on doing this (Exo 34:33), he put a veil upon (before) his face, and only took it away when he went in before Jehovah to speak with Him, and then, when he came out (from the Lord out of the tabernacle, of course after the erection of the tabernacle), he made known His commands to the people. But while doing this, he put the veil upon his face again, and always wore it in his ordinary intercourse with the people (Exo 34:34, Exo 34:35). This reflection of the splendour thrown back by the glory of God was henceforth to serve as the most striking proof of the confidential relation in which Moses stood to Jehovah, and to set forth the glory of the office which Moses filled. The Apostle Paul embraces this view in Co2 3:7., and lays stress upon the fact that the glory was to be done away, which he was quite justified in doing, although nothing is said in the Old Testament about the glory being transient, from the simple fact that Moses died. The apostle refers to it for the purpose of contrasting the perishable glory of the law with the far higher and imperishable glory of the Gospel. At the same time he regards the veil which covered Moses' face as a symbol of the obscuring of the truth revealed in the Old Testament. But this does not exhaust the significance of this splendour. The office could only confer such glory upon the possessor by virtue of the glory of the blessings which it contained, and conveyed to those for whom it was established. Consequently, the brilliant light on Moses' face also set forth the glory of the Old Covenant, and was intended both for Moses and the people as a foresight and pledge of the glory to which Jehovah had called, and would eventually exalt, the people of His possession.
Jamieson-Fausset-Brown Bible Commentary
And the Lord said unto Moses, Write thou these words--that is, the ceremonial and judicial injunctions comprehended above (Exo. 34:11-26); while the rewriting of the ten commandments on the newly prepared slabs was done by God Himself (compare Deu 10:1-4).
John Gill Bible Commentary
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.
Tyndale Open Study Notes
34:27-28 Moses wrote down this reiteration of the general terms of the covenant (34:27). The Ten Commandments, the summary of the terms, were written on the new tablets (34:28).