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Exodus 34:7
Verse
Context
New Stone Tablets
6Then the LORD passed in front of Moses and called out: “The LORD, the LORD God, is compassionate and gracious, slow to anger, abounding in loving devotion and faithfulness, 7maintaining loving devotion to a thousand generations, forgiving iniquity, transgression, and sin. Yet He will by no means leave the guilty unpunished; He will visit the iniquity of the fathers on their children and grandchildren to the third and fourth generations.”
Sermons
G.W. North
Joseph Alleine
Alan Martin
Jonathan EdwardsSummary
Commentary
- Adam Clarke
- John Gill
- Tyndale
Adam Clarke Bible Commentary
That will by no means clear the guilty - This last clause is rather difficult; literally translated it signifies, in clearing he will not clear. But the Samaritan, reading לו lo, to him, instead of the negative לא lo, not, renders the clause thus: With whom the innocent shall be innocent; i.e., an innocent or holy person shall never be treated as if he were a transgressor, by this just and holy God. The Arabic version has it, He justifies and is not justified; and the Septuagint is nearly as our English text, και ου καθαριει τον ενοχον, and he doth not purify the guilty. The Alexandrian copy of the Septuagint, edited by Dr. Grabe, has και τον ενοχον καθαρισμῳ ου καθαριει, and the guilty he will not cleanse with a purification-offering. The Coptic is to the same purpose. The Vulgate is a paraphrase: nullusque apud te per se innocens est, "and no person is innocent by or of himself before thee." This gives a sound theological sense, stating a great truth, That no man can make an atonement for his own sins, or purify his own heart; and that all have sinned and come short of the glory of God.
John Gill Bible Commentary
Keeping mercy for thousands,.... In his own heart, in his purposes and decrees, in his counsels and covenant, in his Son, with whom he keeps it for ever, and for all in him, Psa 89:28 and they are many who are ordained to eternal life, for whom Christ gave his life a ransom, and for whom his blood was shed for the remission of their sins; and whom he justifies by his knowledge, and at last brings to glory as the great Captain of their salvation; these are even a number which no man can number. All the Targums render it to a thousand generations; and Jarchi interprets of two thousand generations. The first letter in the word, rendered "keeping", is longer than is usual, in the Hebrew text; which, according to the Jews (h), denotes the largeness of the grace of God, its great extent and long continuance: forgiving iniquity, and transgression, and sin; the word used signifies a lifting it up, and taking it away: thus Jehovah has taken it from the sinner, and put it on his Son, who has borne it, and made satisfaction for it; and in so doing has taken it quite away, so as to be seen no more; and, through the application of his blood to the conscience of a sinner, it is taken away from thence, and removed as far as the east is from the west; from whence it appears, that it is in Christ, and for his sake, that God forgives sin, even through his blood, righteousness, sacrifice, and satisfaction; and this forgiveness is of all sin, of all sorts of sin, original or actual, greater or lesser, public or private, open or secret, of omission or commission, of heart, lip, and life. The Jews sometimes distinguish these three words; "iniquity", they say, signifies sins through pride and presumption; "transgression" intends rebellions against God; and "sin", what is committed through error and mistake (i); and much to this sense is Jarchi's interpretation of these words; they no doubt include all manner of sin, which God for Christ's sake forgives: and will by no means clear the guilty; without a full and proper satisfaction to justice; which is provided in Christ, whom God has set forth to be the propitiation for sin, to declare his righteousness, that he might appear to be just, while he justifies and pardons those that believe in Jesus; otherwise all the world are guilty before God, and none would be cleared; but those for whom satisfaction is made, and a righteousness wrought out, they are cleared, acquitted, and discharged, and they only: or "though he will by no means let it go unpunished" (k); that is, sin, expressed by the several words preceding; and so to this purpose is this phrase translated in Jer 30:11 and the meaning is, that though God pardons sin, all manner of sin, and so displays his grace and mercy, yet he takes care of the honour of his justice, and never suffers any sin to go unpunished, either on the sinner, or on the surety. Pardon of sin always proceeds upon the redemption that is through the blood of Christ, and is a branch of it, see Rom 3:24. Some understand these words as relating not to the justice, but to the mercy and goodness of God; and render the words, either "in extirpating he will not extirpate", as Maimonides (l); and as Jonathan translates the same phrase in Jer 30:11 "in destroying I will not destroy"; and so De Dieu here, "in emptying he will not empty", or destroy; and this sense is thought to be most agreeable to the prayer of Moses, and the promise of God, that his goodness and glory should pass before him, to which the other sense seems contrary; but the justice of God is as much his glory, and in it lies his goodness, as well as his grace and mercy; besides, the following words cannot be thought to be so expressive of the grace, and mercy, and goodness of God, but of his punitive justice, and so the objection would still remain: visiting the iniquity of the fathers upon the children, and upon the childrens' children, unto the third and to the fourth generation; See Gill on Exo 20:5. (h) Vid. Buxtorf. Tiberiad. c. 14. p. 38. (i) Maimon. & Bartenora in Misn. Yoma, c. 4. sect. 2. (k) "et impunita minime dimittens", Tigurine version; "et non exercens impunitatem", Coccei Lexic. in voce (l) Moreh Nevochim, par. 1. c. 54.
Tyndale Open Study Notes
34:7 God’s unfailing love and his generous desire to forgive are not weakness or indecisiveness, nor are they reason to sin. Sin will have its effects, because God created a world of cause and effect. The murderer may repent, be forgiven, and lead a new life, but the effects of previous choices will continue to play out. We should not sin just because we know that God will forgive (see study note on 20:5-6). • a thousand generations: See Deut 7:9-11. • I lay the sins of the parents: Our sins affect future generations of descendants, but God restricts the natural effect of those sins to three or four generations. See also Exod 20:5-6.
Exodus 34:7
New Stone Tablets
6Then the LORD passed in front of Moses and called out: “The LORD, the LORD God, is compassionate and gracious, slow to anger, abounding in loving devotion and faithfulness, 7maintaining loving devotion to a thousand generations, forgiving iniquity, transgression, and sin. Yet He will by no means leave the guilty unpunished; He will visit the iniquity of the fathers on their children and grandchildren to the third and fourth generations.”
- Scripture
- Sermons
- Commentary
Face to Face
By G.W. North1.4K1:29:43Christian LifeEXO 33:14EXO 34:7MAT 6:33HEB 8:6REV 20:12In this sermon, the preacher reflects on the glorious audience with God and the desire for more of His presence. The sermon references hymns and emphasizes the peace that comes from knowing God. The preacher then focuses on Exodus 33, where God instructs Moses to lead the people to the promised land but states that He will not go up in their midst due to their sinful nature. However, God promises to protect and cover Moses, revealing His desire for a close relationship. The sermon concludes by highlighting the better covenant established through Jesus Christ, where God deals with us through His grace rather than the law of Moses.
Holl-07 Israel's Final Chastisement
By Art Katz1.2K1:30:35IsraelEXO 34:7DEU 28:64ISA 53:3MAT 24:2MAT 25:44JHN 8:24ACT 8:35In this sermon, the speaker discusses the experience of the Messiah, who was despised and rejected by men. He emphasizes that the Jewish people, who are called to be a light to the nations, will also face similar hardships and be despised by others. The speaker refers to a passage in Isaiah 52 and 53, which describes the suffering and exaltation of the servant of God. He suggests that the purpose of the Jewish people's wilderness exodus is to strip them of their worldly comforts and confront them with the reality of God. The speaker concludes by urging the audience to embrace their suffering and trust in God's strength, as it will have eternal consequences for all nations.
An Alarm to the Unconverted 4 of 5
By Joseph Alleine1.2K1:20:54Audio BooksEXO 34:7NUM 16:26DEU 11:24JER 3:22EZK 36:26MAT 6:33ACT 26:27In this sermon, Christ is calling upon the listeners to arise and take possession of the good land that is promised to them. The preacher encourages the audience to view the glory of the other world as depicted in the gospel and to walk through the land of paradise. The sermon emphasizes the importance of believing in the prophets and the promises of God, as well as the need to turn away from sin and be watchful. It also highlights the role of a tender heart in not neglecting duties and being cautious of sin.
Still Others
By Alan Martin1.1K00:00OthersEXO 34:7PSA 90:12PSA 119:18MAT 6:33MAT 10:282TI 4:2HEB 11:36In this sermon, the speaker begins by acknowledging the Lord's goodness and righteousness. They emphasize the importance of humility and recognizing our dependence on God. The speaker then turns to Hebrews chapter 11, focusing on the "hall of faith" and the examples of various biblical figures. They highlight the faith and triumphs of individuals like Gideon, David, Elijah, and Samson. The sermon concludes with a prayer for wisdom and a desire for God's presence to be revealed through preaching.
The Iniquity of the Fathers Visited Upon Their Children.
By Edward Payson0EXO 34:7DEU 7:92CH 7:14PSA 103:17PRO 22:6EZK 18:20MAT 7:1ROM 2:6GAL 6:7Edward Payson preaches on Exodus 34:7, focusing on God's proclamation of His name to Moses, emphasizing His mercy, grace, and justice. Payson explains that God's punishment for the iniquity of fathers upon their children is temporal, not eternal, and only if the children continue in the sins of their parents. He clarifies that God's dealings are primarily with nations and communities, showing that national judgments can be a result of accumulated sins over generations. Payson urges the congregation to reflect on their past sins as a community and as individuals, warning of the consequences that may affect future generations if repentance and reform do not occur.
The Necessity of Christ's Making Satisfaction for Sin, Proved and Confirmed.
By John Gill0AtonementSalvationEXO 34:7MAT 16:21LUK 24:26JHN 3:16ROM 5:102CO 5:18EPH 1:7HEB 2:10HEB 9:221PE 3:18John Gill preaches on the necessity of Christ's satisfaction for sin, emphasizing that it was essential for the salvation of sinners and the fulfillment of God's justice. He explains that Christ, being made lower than the angels, suffered and died to make atonement for humanity's sins, which was necessary for reconciliation with God. Gill argues that without this satisfaction, there can be no forgiveness or salvation, as God's justice demands that sin be punished. He highlights the importance of understanding this doctrine as central to the Christian faith, warning against those who deny it. Ultimately, Gill calls for admiration of God's wisdom and justice in the plan of salvation through Christ's sacrifice.
The Future Punishment of the Wicked Unavoidable and Intolerable
By Jonathan Edwards0EXO 34:7DEU 32:41ISA 26:11EZK 22:14NAM 1:3MAT 21:441CO 10:22Jonathan Edwards preaches a powerful sermon on the future punishment of the wicked, emphasizing the unavoidable, intolerable, and inescapable nature of God's wrath upon impenitent sinners. Using Ezekiel 22:14 as a foundation, he delves into the dreadful consequences awaiting those who reject God's mercy and despise His authority. Edwards highlights God's undertaking to deal with sinners, ensuring they cannot avoid, deliver themselves from, or bear the punishment that awaits them in hell. He vividly describes the soul's sinking into eternal death, utterly unable to withstand the infinite wrath and power of God, urging impenitent sinners to repent and turn to Christ before it's too late.
The Wisdom of God, Displayed in the Way of Salvation
By Jonathan Edwards0EXO 15:3EXO 34:7ROM 3:26EPH 3:10COL 2:101PE 1:12Jonathan Edwards preaches about the wisdom of God displayed in the way of salvation through Jesus Christ, far surpassing the wisdom of angels. He explains how the work of redemption unveils the mystery of Christ to the church and angels, revealing the manifold wisdom of God. Edwards emphasizes that the salvation by Jesus Christ not only glorifies God's attributes but also benefits the angels by allowing them to behold the glory of God in a new light, making Christ their head, and expanding their heavenly society. The sermon highlights how the redemption of mankind turns the dishonor of sin into an occasion for God's greatest glory, glorifying attributes like justice, holiness, and truth, and ultimately requiring the salvation of believers as an act of divine justice and truth.
The Lion, the Witch, and the Happy Meal: Christian Beware!
By Dean Taylor0EXO 34:7JHN 10:1JHN 14:6ACT 4:121CO 1:181PE 5:8Dean Taylor reflects on a visit with his brother, highlighting their differing spiritual beliefs and the struggle to find common ground. He shares concerns about his brother's search for a 'reasonable religion' and the influence of secularism on modern Christianity. Taylor discusses the popularity of C.S. Lewis and the need to discern the teachings presented in his works, emphasizing the importance of sticking to the simple truths of the Gospel and avoiding intellectualized or diluted versions of Christianity.
The Doctrine of Justification 3. Its Problem
By A.W. Pink0JustificationDivine GraceEXO 34:7JOB 25:4PSA 89:14PSA 139:1ISA 64:6ROM 1:18ROM 3:10ROM 3:19GAL 3:10EPH 4:18A.W. Pink addresses the profound problem of justification, emphasizing that no sinner can achieve acceptance with God through their own efforts. He explains that the dilemma of saving a sinner is one that only God's omniscience can resolve, allowing Him to declare a guilty transgressor righteous without compromising His holiness or justice. Pink highlights the necessity for individuals to recognize their sinful state and the impossibility of meeting God's perfect standards on their own. He urges believers to understand the depth of divine grace and the importance of acknowledging their need for salvation through Christ. Ultimately, he sets the stage for exploring how God can justify the ungodly in the next chapter.
Visiting the Iniquity of the Fathers Upon the Children
By H.J. Vine0EXO 34:7NUM 23:21MAL 3:16ACT 20:30ROM 5:14EPH 2:192TI 2:191JN 3:4H.J. Vine delves into the distinctions between iniquity, transgression, sin, lawlessness, and offense as outlined in the Word of God. He emphasizes the importance of departing from iniquity and following righteousness, faith, love, and peace with a pure heart. The sermon highlights the need for believers to contend for the faith, maintain God's truth, and separate from any form of perversion or disobedience, looking forward to the return of the Lord Jesus Christ when all will be in accordance with God's perfect order and truth.
- Adam Clarke
- John Gill
- Tyndale
Adam Clarke Bible Commentary
That will by no means clear the guilty - This last clause is rather difficult; literally translated it signifies, in clearing he will not clear. But the Samaritan, reading לו lo, to him, instead of the negative לא lo, not, renders the clause thus: With whom the innocent shall be innocent; i.e., an innocent or holy person shall never be treated as if he were a transgressor, by this just and holy God. The Arabic version has it, He justifies and is not justified; and the Septuagint is nearly as our English text, και ου καθαριει τον ενοχον, and he doth not purify the guilty. The Alexandrian copy of the Septuagint, edited by Dr. Grabe, has και τον ενοχον καθαρισμῳ ου καθαριει, and the guilty he will not cleanse with a purification-offering. The Coptic is to the same purpose. The Vulgate is a paraphrase: nullusque apud te per se innocens est, "and no person is innocent by or of himself before thee." This gives a sound theological sense, stating a great truth, That no man can make an atonement for his own sins, or purify his own heart; and that all have sinned and come short of the glory of God.
John Gill Bible Commentary
Keeping mercy for thousands,.... In his own heart, in his purposes and decrees, in his counsels and covenant, in his Son, with whom he keeps it for ever, and for all in him, Psa 89:28 and they are many who are ordained to eternal life, for whom Christ gave his life a ransom, and for whom his blood was shed for the remission of their sins; and whom he justifies by his knowledge, and at last brings to glory as the great Captain of their salvation; these are even a number which no man can number. All the Targums render it to a thousand generations; and Jarchi interprets of two thousand generations. The first letter in the word, rendered "keeping", is longer than is usual, in the Hebrew text; which, according to the Jews (h), denotes the largeness of the grace of God, its great extent and long continuance: forgiving iniquity, and transgression, and sin; the word used signifies a lifting it up, and taking it away: thus Jehovah has taken it from the sinner, and put it on his Son, who has borne it, and made satisfaction for it; and in so doing has taken it quite away, so as to be seen no more; and, through the application of his blood to the conscience of a sinner, it is taken away from thence, and removed as far as the east is from the west; from whence it appears, that it is in Christ, and for his sake, that God forgives sin, even through his blood, righteousness, sacrifice, and satisfaction; and this forgiveness is of all sin, of all sorts of sin, original or actual, greater or lesser, public or private, open or secret, of omission or commission, of heart, lip, and life. The Jews sometimes distinguish these three words; "iniquity", they say, signifies sins through pride and presumption; "transgression" intends rebellions against God; and "sin", what is committed through error and mistake (i); and much to this sense is Jarchi's interpretation of these words; they no doubt include all manner of sin, which God for Christ's sake forgives: and will by no means clear the guilty; without a full and proper satisfaction to justice; which is provided in Christ, whom God has set forth to be the propitiation for sin, to declare his righteousness, that he might appear to be just, while he justifies and pardons those that believe in Jesus; otherwise all the world are guilty before God, and none would be cleared; but those for whom satisfaction is made, and a righteousness wrought out, they are cleared, acquitted, and discharged, and they only: or "though he will by no means let it go unpunished" (k); that is, sin, expressed by the several words preceding; and so to this purpose is this phrase translated in Jer 30:11 and the meaning is, that though God pardons sin, all manner of sin, and so displays his grace and mercy, yet he takes care of the honour of his justice, and never suffers any sin to go unpunished, either on the sinner, or on the surety. Pardon of sin always proceeds upon the redemption that is through the blood of Christ, and is a branch of it, see Rom 3:24. Some understand these words as relating not to the justice, but to the mercy and goodness of God; and render the words, either "in extirpating he will not extirpate", as Maimonides (l); and as Jonathan translates the same phrase in Jer 30:11 "in destroying I will not destroy"; and so De Dieu here, "in emptying he will not empty", or destroy; and this sense is thought to be most agreeable to the prayer of Moses, and the promise of God, that his goodness and glory should pass before him, to which the other sense seems contrary; but the justice of God is as much his glory, and in it lies his goodness, as well as his grace and mercy; besides, the following words cannot be thought to be so expressive of the grace, and mercy, and goodness of God, but of his punitive justice, and so the objection would still remain: visiting the iniquity of the fathers upon the children, and upon the childrens' children, unto the third and to the fourth generation; See Gill on Exo 20:5. (h) Vid. Buxtorf. Tiberiad. c. 14. p. 38. (i) Maimon. & Bartenora in Misn. Yoma, c. 4. sect. 2. (k) "et impunita minime dimittens", Tigurine version; "et non exercens impunitatem", Coccei Lexic. in voce (l) Moreh Nevochim, par. 1. c. 54.
Tyndale Open Study Notes
34:7 God’s unfailing love and his generous desire to forgive are not weakness or indecisiveness, nor are they reason to sin. Sin will have its effects, because God created a world of cause and effect. The murderer may repent, be forgiven, and lead a new life, but the effects of previous choices will continue to play out. We should not sin just because we know that God will forgive (see study note on 20:5-6). • a thousand generations: See Deut 7:9-11. • I lay the sins of the parents: Our sins affect future generations of descendants, but God restricts the natural effect of those sins to three or four generations. See also Exod 20:5-6.