1 And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest.

2 And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount.

3 And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.

4 And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone.

5 And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord.

6 And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth,

7 Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation.

8 And Moses made haste, and bowed his head toward the earth, and worshipped.

9 And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance.

10 And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.

11 Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.

12 Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee:

13 But ye shall destroy their altars, break their images, and cut down their groves:

14 For thou shalt worship no other god: for the Lord, whose name is Jealous, is a jealous God:

15 Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice;

16 And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods.

17 Thou shalt make thee no molten gods.

18 The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the month Abib thou camest out from Egypt.

19 All that openeth the matrix is mine; and every firstling among thy cattle, whether ox or sheep, that is male.

20 But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem him not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty.

21 Six days thou shalt work, but on the seventh day thou shalt rest: in earing time and in harvest thou shalt rest.

22 And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year's end.

23 Thrice in the year shall all your menchildren appear before the Lord God, the God of Israel.

24 For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the Lord thy God thrice in the year.

25 Thou shalt not offer the blood of my sacrifice with leaven; neither shall the sacrifice of the feast of the passover be left unto the morning.

26 The first of the firstfruits of thy land thou shalt bring unto the house of the Lord thy God. Thou shalt not seethe a kid in his mother's milk.

27 And the Lord said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel.

28 And he was there with the Lord forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments.

29 And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses' hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him.

30 And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him.

31 And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses talked with them.

32 And afterward all the children of Israel came nigh: and he gave them in commandment all that the Lord had spoken with him in mount Sinai.

33 And till Moses had done speaking with them, he put a vail on his face.

34 But when Moses went in before the Lord to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel that which he was commanded.

35 And the children of Israel saw the face of Moses, that the skin of Moses' face shone: and Moses put the vail upon his face again, until he went in to speak with him.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The tables of the law renewed.
When God made man in his own image, the moral law was written in his heart, by the finger of God, without outward means. But since the covenant then made with man was broken, the Lord has used the ministry of men, both in writing the law in the Scriptures, and in writing it in the heart. When God was reconciled to the Israelites, he ordered the tables to be renewed, and wrote his law in them. Even under the gospel of peace by Christ, the moral law continues to bind believers. Though Christ has redeemed us from the curse of the law, yet not from the commands of it. The first and the best evidence of the pardon of sin, and peace with God, is the writing the law in the heart.
John Wesley's Bible Commentary
Moses must prepare for the renewing of the tables. Before God himself provided the tables, and wrote on them; now Moses must hew him out the tables, and God would only write upon them. When God was reconciled to them, he ordered the tables to be renewed, and wrote his law in them, which plainly intimates to us, that even under the gospel (of which the intercession of Moses was typical) the moral law should continue to oblige believers. Though Christ has redeemed us from the curse of the law, yet not from the command of it, but still we are under the law to Christ. When our Saviour in his sermon on the mount expounded the moral law, and vindicated it from the corrupt glosses with which the scribes and Pharisees had broken it, he did in effect renew the tables, and make them like the first; that is, reduce the law to its primitive sense and intention.
John Calvin Bible Commentary
And the Lord said unto Moses, Hew thee two tables of stoneAlthough the renewal of the broken covenant was ratified by this pledge or visible symbol, still, lest His readiness to pardon should produce indifference, God would have some trace of their punishment remain, like a scar that continues after the wound is healed. In the first tables there had been no intervention of man’s workmanship; for God had delivered them to Moses engraven by His own secret power. A part of this great dignity is now withdrawn, when Moses is commanded to bring tables polished by the hand of man, on which God might write the Ten Commandments. Thus the ignominy of their crime was not altogether effaced, whilst nothing was withheld which might be necessary or profitable for their salvation. For nothing was wanting which might be a testimony of God’s grace, or a recommendation of the Law, so that they should receive it with reverence; they were only humbled by this mark, that the stones to which God entrusted His covenant were not fashioned by His hand, nor the produce of the sacred mount. The conceit by which some expound it, — that the Jews were instructed by this sign that the Law was of no effect, unless they should offer their stony hearts to God for Him to inscribe it upon them, — is frivolous; for the authority of Paul rather leads us the other way, where he fitly and faithfully interprets this passage, and compares the Law to a dead and deadly letter, because it was only engraven on tables of stone, whereas the doctrine of salvation requires “the fleshy tables of the heart.” (2 Corinthians 3:3.)
John Calvin Bible Commentary
And it came to pass when Moses came down Another remarkable honor given to the Law is here narrated, viz., that the brightness of the heavenly glory appeared in the face of Moses; for it is said that his face gave forth rays, or was irradiated. The word is derived from קרן keren, a horn; and therefore it is probable that rays shone forth from his face, which rendered it luminous; and this effulgence God shed upon him, whilst He was speaking to him in the mount. It is not certain what was the reason why Moses himself was ignorant that he was thus illumined by God, except that it seems probable that it was concealed from him for a short time, in order that he might approach the people with more freedom, and thus that the miracle might be more evident from close inspection. When it is said afterwards, that Aaron and the children of Israel were so alarmed at the brightness, that “they were afraid to come nigh him,” I do not understand it, as if they fled from him immediately; for, since they were recalled by his voice, undoubtedly they had not seen the rays from a distance, but when they were in the act of receiving him, and he, on his part, delivering to them the commands of God. Therefore, what follows soon afterwards, that, when he had done speaking, he covered his face with a vail, I refer to his first address, which He was obliged to break off on account of the departure or flight of the people, so that the meaning is, when He knew the cause of their alarm, He left off speaking, and covered his face with a vail; for he could not have known the reason of their flying except by inquiry. Some, in order to avoid the difficulty, separate the second clause from the first, and transpose their order; but this exposition appears to me to be forced. It seems, however, in my opinion, to be perfectly consistent that Moses, after he saw them departing in consternation, ceased from speaking, because they did not listen to him, and, when he discovered the reason, put on the vail. Hence arises a question, viz., How Moses could have borne the brightness of God’s glory, whilst the people could not bear the rays which shone from his face? But this is easily answered: that they were branded with this mark of disgrace, in order that they might confess how far by their ingratitude they had departed from God, since they were terrified at the sight of this servant. They were, therefore, humbled by this difference between them, that, whilst Moses securely advanced to them from his conference with God, although he bore upon him the indications of God’s terrible power, they, in fear and astonishment, recoiled from the sight of a mortal man.After Paul has shewn the genuine object of this brightness, viz., that the Law should be glorious, he proceeds further, and shews that it was a presage of the future blindness which awaited the Jews. (2 Corinthians 3:13.) He begins, therefore, by saying, that although the Law was only a deadletter,andthe ministration ofdeath,yet it was graced with its own peculiar glory; and then adds what is accidental, that there was a vail before the face of Moses, because it would be the case that the Jews would not be able to see what is the main thing in the Law, nor to pay attention to its true end; and so it actually is, that since the coming of Christ, their senses have been blinded, and the vail is upon them, until Moses shall beturned by them to Christ, who is the soul of the Law. But, since now in the Gospel God presents Himself with open face, we must take care that the prince of this world does not darken our minds, but rather that we may be transformedfrom glory to glory.
McArther Bible Commentary
Cut two tablets of stone. Renewal of the covenant meant replacement of the broken, original tablets on which God had personally written the Ten Commandments (cf. Exo 32:19).
Bible Cross References
Exodus 24:12 Exodus 31:18 Exodus 32:16 Exodus 32:19 Exodus 34:4 Exodus 34:28 Deuteronomy 4:13 Deuteronomy 10:1 Deuteronomy 10:2 Deuteronomy 10:4 Jeremiah 36:32

Verse 2

Matthew Henry's Concise Bible Commentary
The tables of the law renewed.
When God made man in his own image, the moral law was written in his heart, by the finger of God, without outward means. But since the covenant then made with man was broken, the Lord has used the ministry of men, both in writing the law in the Scriptures, and in writing it in the heart. When God was reconciled to the Israelites, he ordered the tables to be renewed, and wrote his law in them. Even under the gospel of peace by Christ, the moral law continues to bind believers. Though Christ has redeemed us from the curse of the law, yet not from the commands of it. The first and the best evidence of the pardon of sin, and peace with God, is the writing the law in the heart.
John Calvin Bible Commentary
And it came to pass when Moses came down Another remarkable honor given to the Law is here narrated, viz., that the brightness of the heavenly glory appeared in the face of Moses; for it is said that his face gave forth rays, or was irradiated. The word is derived from קרן keren, a horn; and therefore it is probable that rays shone forth from his face, which rendered it luminous; and this effulgence God shed upon him, whilst He was speaking to him in the mount. It is not certain what was the reason why Moses himself was ignorant that he was thus illumined by God, except that it seems probable that it was concealed from him for a short time, in order that he might approach the people with more freedom, and thus that the miracle might be more evident from close inspection. When it is said afterwards, that Aaron and the children of Israel were so alarmed at the brightness, that “they were afraid to come nigh him,” I do not understand it, as if they fled from him immediately; for, since they were recalled by his voice, undoubtedly they had not seen the rays from a distance, but when they were in the act of receiving him, and he, on his part, delivering to them the commands of God. Therefore, what follows soon afterwards, that, when he had done speaking, he covered his face with a vail, I refer to his first address, which He was obliged to break off on account of the departure or flight of the people, so that the meaning is, when He knew the cause of their alarm, He left off speaking, and covered his face with a vail; for he could not have known the reason of their flying except by inquiry. Some, in order to avoid the difficulty, separate the second clause from the first, and transpose their order; but this exposition appears to me to be forced. It seems, however, in my opinion, to be perfectly consistent that Moses, after he saw them departing in consternation, ceased from speaking, because they did not listen to him, and, when he discovered the reason, put on the vail. Hence arises a question, viz., How Moses could have borne the brightness of God’s glory, whilst the people could not bear the rays which shone from his face? But this is easily answered: that they were branded with this mark of disgrace, in order that they might confess how far by their ingratitude they had departed from God, since they were terrified at the sight of this servant. They were, therefore, humbled by this difference between them, that, whilst Moses securely advanced to them from his conference with God, although he bore upon him the indications of God’s terrible power, they, in fear and astonishment, recoiled from the sight of a mortal man.After Paul has shewn the genuine object of this brightness, viz., that the Law should be glorious, he proceeds further, and shews that it was a presage of the future blindness which awaited the Jews. (2 Corinthians 3:13.) He begins, therefore, by saying, that although the Law was only a deadletter,andthe ministration ofdeath,yet it was graced with its own peculiar glory; and then adds what is accidental, that there was a vail before the face of Moses, because it would be the case that the Jews would not be able to see what is the main thing in the Law, nor to pay attention to its true end; and so it actually is, that since the coming of Christ, their senses have been blinded, and the vail is upon them, until Moses shall beturned by them to Christ, who is the soul of the Law. But, since now in the Gospel God presents Himself with open face, we must take care that the prince of this world does not darken our minds, but rather that we may be transformedfrom glory to glory.
McArther Bible Commentary
Moses' second period of forty days and nights on Mt. Sinai (cf. chs. 25-32).
Bible Cross References
Exodus 19:11 Exodus 19:18

Verse 3

Matthew Henry's Concise Bible Commentary
The tables of the law renewed.
When God made man in his own image, the moral law was written in his heart, by the finger of God, without outward means. But since the covenant then made with man was broken, the Lord has used the ministry of men, both in writing the law in the Scriptures, and in writing it in the heart. When God was reconciled to the Israelites, he ordered the tables to be renewed, and wrote his law in them. Even under the gospel of peace by Christ, the moral law continues to bind believers. Though Christ has redeemed us from the curse of the law, yet not from the commands of it. The first and the best evidence of the pardon of sin, and peace with God, is the writing the law in the heart.
John Calvin Bible Commentary
And no man shall come up with theeAgain men as well as beasts are prohibited from access to the mount, as had been the case at the first promulgation of the Law, in order that the people might obediently receive the Law as if come down from heaven. Why God admitted no witness, is a question the answer to which must remain with God Himself. The miracle indeed would have been illustrious if the writing had appeared in a moment on the empty tables; but God would leave some room for faith, when He employed the intermediate agency of man. But still He amply provided what was sufficient to establish the dignity of the Law, when Moses brought the Ten Commandments written upon two tables which the people had lately seen taken up void and empty, whereas He could not have found in the mount a chisel or graving-tool. ForGod so administers the dispensation of His heavenly doctrine as to prove the obedience and teachableness of believers, whilst He leaves no room for doubting.
John Calvin Bible Commentary
And it came to pass when Moses came down Another remarkable honor given to the Law is here narrated, viz., that the brightness of the heavenly glory appeared in the face of Moses; for it is said that his face gave forth rays, or was irradiated. The word is derived from קרן keren, a horn; and therefore it is probable that rays shone forth from his face, which rendered it luminous; and this effulgence God shed upon him, whilst He was speaking to him in the mount. It is not certain what was the reason why Moses himself was ignorant that he was thus illumined by God, except that it seems probable that it was concealed from him for a short time, in order that he might approach the people with more freedom, and thus that the miracle might be more evident from close inspection. When it is said afterwards, that Aaron and the children of Israel were so alarmed at the brightness, that “they were afraid to come nigh him,” I do not understand it, as if they fled from him immediately; for, since they were recalled by his voice, undoubtedly they had not seen the rays from a distance, but when they were in the act of receiving him, and he, on his part, delivering to them the commands of God. Therefore, what follows soon afterwards, that, when he had done speaking, he covered his face with a vail, I refer to his first address, which He was obliged to break off on account of the departure or flight of the people, so that the meaning is, when He knew the cause of their alarm, He left off speaking, and covered his face with a vail; for he could not have known the reason of their flying except by inquiry. Some, in order to avoid the difficulty, separate the second clause from the first, and transpose their order; but this exposition appears to me to be forced. It seems, however, in my opinion, to be perfectly consistent that Moses, after he saw them departing in consternation, ceased from speaking, because they did not listen to him, and, when he discovered the reason, put on the vail. Hence arises a question, viz., How Moses could have borne the brightness of God’s glory, whilst the people could not bear the rays which shone from his face? But this is easily answered: that they were branded with this mark of disgrace, in order that they might confess how far by their ingratitude they had departed from God, since they were terrified at the sight of this servant. They were, therefore, humbled by this difference between them, that, whilst Moses securely advanced to them from his conference with God, although he bore upon him the indications of God’s terrible power, they, in fear and astonishment, recoiled from the sight of a mortal man.After Paul has shewn the genuine object of this brightness, viz., that the Law should be glorious, he proceeds further, and shews that it was a presage of the future blindness which awaited the Jews. (2 Corinthians 3:13.) He begins, therefore, by saying, that although the Law was only a deadletter,andthe ministration ofdeath,yet it was graced with its own peculiar glory; and then adds what is accidental, that there was a vail before the face of Moses, because it would be the case that the Jews would not be able to see what is the main thing in the Law, nor to pay attention to its true end; and so it actually is, that since the coming of Christ, their senses have been blinded, and the vail is upon them, until Moses shall beturned by them to Christ, who is the soul of the Law. But, since now in the Gospel God presents Himself with open face, we must take care that the prince of this world does not darken our minds, but rather that we may be transformedfrom glory to glory.
Bible Cross References
Exodus 19:12 Exodus 19:13

Verse 4

Matthew Henry's Concise Bible Commentary
The tables of the law renewed.
When God made man in his own image, the moral law was written in his heart, by the finger of God, without outward means. But since the covenant then made with man was broken, the Lord has used the ministry of men, both in writing the law in the Scriptures, and in writing it in the heart. When God was reconciled to the Israelites, he ordered the tables to be renewed, and wrote his law in them. Even under the gospel of peace by Christ, the moral law continues to bind believers. Though Christ has redeemed us from the curse of the law, yet not from the commands of it. The first and the best evidence of the pardon of sin, and peace with God, is the writing the law in the heart.
John Calvin Bible Commentary
And it came to pass when Moses came down Another remarkable honor given to the Law is here narrated, viz., that the brightness of the heavenly glory appeared in the face of Moses; for it is said that his face gave forth rays, or was irradiated. The word is derived from קרן keren, a horn; and therefore it is probable that rays shone forth from his face, which rendered it luminous; and this effulgence God shed upon him, whilst He was speaking to him in the mount. It is not certain what was the reason why Moses himself was ignorant that he was thus illumined by God, except that it seems probable that it was concealed from him for a short time, in order that he might approach the people with more freedom, and thus that the miracle might be more evident from close inspection. When it is said afterwards, that Aaron and the children of Israel were so alarmed at the brightness, that “they were afraid to come nigh him,” I do not understand it, as if they fled from him immediately; for, since they were recalled by his voice, undoubtedly they had not seen the rays from a distance, but when they were in the act of receiving him, and he, on his part, delivering to them the commands of God. Therefore, what follows soon afterwards, that, when he had done speaking, he covered his face with a vail, I refer to his first address, which He was obliged to break off on account of the departure or flight of the people, so that the meaning is, when He knew the cause of their alarm, He left off speaking, and covered his face with a vail; for he could not have known the reason of their flying except by inquiry. Some, in order to avoid the difficulty, separate the second clause from the first, and transpose their order; but this exposition appears to me to be forced. It seems, however, in my opinion, to be perfectly consistent that Moses, after he saw them departing in consternation, ceased from speaking, because they did not listen to him, and, when he discovered the reason, put on the vail. Hence arises a question, viz., How Moses could have borne the brightness of God’s glory, whilst the people could not bear the rays which shone from his face? But this is easily answered: that they were branded with this mark of disgrace, in order that they might confess how far by their ingratitude they had departed from God, since they were terrified at the sight of this servant. They were, therefore, humbled by this difference between them, that, whilst Moses securely advanced to them from his conference with God, although he bore upon him the indications of God’s terrible power, they, in fear and astonishment, recoiled from the sight of a mortal man.After Paul has shewn the genuine object of this brightness, viz., that the Law should be glorious, he proceeds further, and shews that it was a presage of the future blindness which awaited the Jews. (2 Corinthians 3:13.) He begins, therefore, by saying, that although the Law was only a deadletter,andthe ministration ofdeath,yet it was graced with its own peculiar glory; and then adds what is accidental, that there was a vail before the face of Moses, because it would be the case that the Jews would not be able to see what is the main thing in the Law, nor to pay attention to its true end; and so it actually is, that since the coming of Christ, their senses have been blinded, and the vail is upon them, until Moses shall beturned by them to Christ, who is the soul of the Law. But, since now in the Gospel God presents Himself with open face, we must take care that the prince of this world does not darken our minds, but rather that we may be transformedfrom glory to glory.
Bible Cross References
Exodus 34:1 Deuteronomy 10:3

Verse 5

Matthew Henry's Concise Bible Commentary
The name of the Lord proclaimed, The entreaty of Moses.
The Lord descended by some open token of his presence and manifestation of his glory in a cloud, and thence proclaimed his NAME; that is, the perfections and character which are denoted by the name JEHOVAH. The Lord God is merciful; ready to forgive the sinner, and to relieve the needy. Gracious; kind, and ready to bestow undeserved benefits. Long-suffering; slow to anger, giving time for repentance, only punishing when it is needful. He is abundant in goodness and truth; even sinners receive the riches of his bounty abundantly, though they abuse them. All he reveals is infallible truth, all he promises is in faithfulness. Keeping mercy for thousands; he continually shows mercy to sinners, and has treasures, which cannot be exhausted, to the end of time. Forgiving iniquity, and transgression, and sin; his mercy and goodness reach to the full and free forgiveness of sin. And will by no means clear the guilty; the holiness and justice of God are part of his goodness and love towards all his creatures. In Christ's sufferings, the Divine holiness and justice are fully shown, and the evil of sin is made known. God's forgiving mercy is always attended by his converting, sanctifying grace. None are pardoned but those who repent and forsake the allowed practice of every sin; nor shall any escape, who abuse, neglect, or despise this great salvation. Moses bowed down, and worshipped reverently. Every perfection in the name of God, the believer may plead with Him for the forgiveness of his sins, the making holy of his heart, and the enlargement of the Redeemer's kingdom.
John Wesley's Bible Commentary
The Lord descended - By some sensible token of his presence, and manifestation of his glory. He descended in the cloud - Probably that pillar of cloud which had hitherto gone before Israel, and had the day before met Moses at the door of the tabernacle.
John Calvin Bible Commentary
And the Lord descended in the cloudIt is by no means to be doubted but that the cloud received Moses into it in the sight of the people, so that, after having been separated from the common life of men for forty days, he should again come forth like a new man. Thus did this visible demonstration of God’s glory avail to awaken faith in the commandments.The descent of God, which is here recorded, indicates no change of place, as if God, who fills heaven and earth, and whose immensity is universally diffused, altered His position, but it has reference to the perceptions of men, because under the appearance of the cloud God testified that He met Moses. Therefore, according to the usual phrase of Scripture, the sacred name of God is applied to the visible symbol; not that the empty cloud was a figure of the absent Deity, but because it testified His presence according to the comprehension of men. At the end of the verse, “to call in the name of the Lord,” is equivalent to proclaiming His name, or promulgating what God would make known to His servant. This expression, indeed, frequently occurs with reference to prayers. Some, therefore, understand it of Moses, that he called on the name of the Lord. In this opinion there is no absurdity; let us be at liberty, then, to take it as applying either to Moses or to God Himself, i.e., either that God Himself proclaimed in a loud voice His power, and righteousness, and goodness, or that Moses himself professed his piety before God. But what immediately follows must necessarily be referred to God, when He passed by, to cry out and to dignify Himself with His true titles. First of all, the name of Jehovah is uttered twice by way of emphasis, in order that Moses might be rendered more attentive. The name אל el, is added, which, originally derived from strength, is often used for God, and is one of His names. By these words, therefore, His eternity and boundless power are expressed. Next, He proclaims His clemency and mercy; nor is He contented with a single word, but, after having called Himself “merciful,” He claims the praise of clemency, inasmuch as He has no more peculiar attribute than His goodness and gratuitous beneficence. The nature also of His goodness and clemency is specified, viz., that He is not only placable, and ready, and disposed, to pardon, but that He patiently waits for those who have sinned, and invites them to repentance by His long-suffering. For this reason He is called “slow to anger,” as if He would abstain from severity did not man’s wickedness compel Him to execute punishment on his sins. Afterwards He proclaims the greatness of His mercy and truth, and on these two supports the confidence of the pious is based, whilst they embrace the mercy offered to them, and securely repose on the faithfulness and certainty of the promises. Everywhere, therefore, in the Psalms, where mention is made of God’s goodness, His truth is connected with it as its inseparable companion. Another reason also is because God’s mercy cannot be comprehended, except upon the testimony of His word, the certainty of which must needs be well assured lest our salvation should be wavering and insecure. What follows, that God keeps mercy to a thousand generations, we have expounded in chapter 20; whilst, on the other hand, the punishments which He requires for men’s sins are only extended to the third and fourth generation, because His clemency surpasses His judgment, as is said in Psalm 30:5, “There is only a moment in his anger, but life in his favor;” and although this only relates properly to believers, yet it flows from a general principle. To the same effect is the next clause, “forgiving iniquity, transgression, and sin;” for thus the greatness of His clemency is set forth, inasmuch as He not only pardons light offenses, but the very grossest sins; and again, remits not only sin in one case, but is propitious to sinners by whom He has been a hundred times offended. Hence, therefore, appears the extent of His goodness, since He blots out an infinite mass of iniquities. Lest, however, this indulgence should be perverted into a license for sin, it is afterwards added, by way of correction, “with cleansing He will not cleanse,” which, with the Chaldee interpreter and others, I understand as applying to His severe judgment against the reprobate and obstinate; for I do not like their opinion who say that, although God indeed pardons sins, yet He still moderately chastises those who have sinned; since this is a poor conjecture, that punishment is required though the guilt is remitted; and besides, it is altogether untrue, inasmuch as it is manifest, from experience that God passes over many sins without punishment. But what I have stated is very suitable, that, lest impunity should beget audaciousness, after God has spoken of His mercy, He adds an exception, viz., that the iniquity is by no means pardoned, which is accompanied by obstinacy. And hence the Prophets seem to have quoted from this passage, “Clearing should ye be cleared?” (Jeremiah 25:29; 49:12,) when they address the reprobate, to whom pardon is denied. The words, therefore, may be properly paraphrased thus: Although God is pitiful and even ready to pardon, yet He does not therefore spare the despisers, but is a severe avenger of their impiety. Nevertheless, the opposite meaning would not be inappropriate here, “With cutting off He will not cut off;” for this is sometimes the sense of the verb נקה, nakah; and it would thus be read conneetedly, that God pardons iniquities because He does not wish entirely to cut off the human race; for who shall escape if God should choose to call to judgment the sins even of believers? And perhaps Jeremiah alluded to this passage, where he mitigates the severity of the vengeance of which he had been speaking by this same expression, for there it can only be translated, “With cutting off I will not cut thee off.” If this be preferred, it will be the assignment of the reason why God pardons sins, viz., because He is unwilling to cut off men, which would be the case if He insisted on the utmost rigor of the Law. Some thus explain it, That God pardons sins, because no one is innocent in His sight; as if it were said, that all are destitute of the glory of righteousness, and thence their only refuge is in the mercy of God. This is true indeed, but not so nmch an exposition as a plausible conceit.
John Calvin Bible Commentary
And it came to pass when Moses came down Another remarkable honor given to the Law is here narrated, viz., that the brightness of the heavenly glory appeared in the face of Moses; for it is said that his face gave forth rays, or was irradiated. The word is derived from קרן keren, a horn; and therefore it is probable that rays shone forth from his face, which rendered it luminous; and this effulgence God shed upon him, whilst He was speaking to him in the mount. It is not certain what was the reason why Moses himself was ignorant that he was thus illumined by God, except that it seems probable that it was concealed from him for a short time, in order that he might approach the people with more freedom, and thus that the miracle might be more evident from close inspection. When it is said afterwards, that Aaron and the children of Israel were so alarmed at the brightness, that “they were afraid to come nigh him,” I do not understand it, as if they fled from him immediately; for, since they were recalled by his voice, undoubtedly they had not seen the rays from a distance, but when they were in the act of receiving him, and he, on his part, delivering to them the commands of God. Therefore, what follows soon afterwards, that, when he had done speaking, he covered his face with a vail, I refer to his first address, which He was obliged to break off on account of the departure or flight of the people, so that the meaning is, when He knew the cause of their alarm, He left off speaking, and covered his face with a vail; for he could not have known the reason of their flying except by inquiry. Some, in order to avoid the difficulty, separate the second clause from the first, and transpose their order; but this exposition appears to me to be forced. It seems, however, in my opinion, to be perfectly consistent that Moses, after he saw them departing in consternation, ceased from speaking, because they did not listen to him, and, when he discovered the reason, put on the vail. Hence arises a question, viz., How Moses could have borne the brightness of God’s glory, whilst the people could not bear the rays which shone from his face? But this is easily answered: that they were branded with this mark of disgrace, in order that they might confess how far by their ingratitude they had departed from God, since they were terrified at the sight of this servant. They were, therefore, humbled by this difference between them, that, whilst Moses securely advanced to them from his conference with God, although he bore upon him the indications of God’s terrible power, they, in fear and astonishment, recoiled from the sight of a mortal man.After Paul has shewn the genuine object of this brightness, viz., that the Law should be glorious, he proceeds further, and shews that it was a presage of the future blindness which awaited the Jews. (2 Corinthians 3:13.) He begins, therefore, by saying, that although the Law was only a deadletter,andthe ministration ofdeath,yet it was graced with its own peculiar glory; and then adds what is accidental, that there was a vail before the face of Moses, because it would be the case that the Jews would not be able to see what is the main thing in the Law, nor to pay attention to its true end; and so it actually is, that since the coming of Christ, their senses have been blinded, and the vail is upon them, until Moses shall beturned by them to Christ, who is the soul of the Law. But, since now in the Gospel God presents Himself with open face, we must take care that the prince of this world does not darken our minds, but rather that we may be transformedfrom glory to glory.
Bible Cross References
Exodus 19:9 Exodus 23:21 Exodus 33:9 Numbers 12:5 Deuteronomy 32:3 1 Samuel 3:18

Verse 6

Matthew Henry's Concise Bible Commentary
The name of the Lord proclaimed, The entreaty of Moses.
The Lord descended by some open token of his presence and manifestation of his glory in a cloud, and thence proclaimed his NAME; that is, the perfections and character which are denoted by the name JEHOVAH. The Lord God is merciful; ready to forgive the sinner, and to relieve the needy. Gracious; kind, and ready to bestow undeserved benefits. Long-suffering; slow to anger, giving time for repentance, only punishing when it is needful. He is abundant in goodness and truth; even sinners receive the riches of his bounty abundantly, though they abuse them. All he reveals is infallible truth, all he promises is in faithfulness. Keeping mercy for thousands; he continually shows mercy to sinners, and has treasures, which cannot be exhausted, to the end of time. Forgiving iniquity, and transgression, and sin; his mercy and goodness reach to the full and free forgiveness of sin. And will by no means clear the guilty; the holiness and justice of God are part of his goodness and love towards all his creatures. In Christ's sufferings, the Divine holiness and justice are fully shown, and the evil of sin is made known. God's forgiving mercy is always attended by his converting, sanctifying grace. None are pardoned but those who repent and forsake the allowed practice of every sin; nor shall any escape, who abuse, neglect, or despise this great salvation. Moses bowed down, and worshipped reverently. Every perfection in the name of God, the believer may plead with Him for the forgiveness of his sins, the making holy of his heart, and the enlargement of the Redeemer's kingdom.
John Wesley's Bible Commentary
And the Lord passed by before him - Fixed views of God are reserved for the future state; the best we have in this world are transient. And proclaimed the name of the Lord - By which he would make himself known. He had made himself known to Moses in the glory of his self - existence, and self - sufficiency, when he proclaimed that name, I am that I am; now he makes himself known in the glory of his grace and goodness, and all - sufficiency to us. The proclaiming of it notes the universal extent of God's mercy; he is not only good to Israel, but good to all. The God with whom we have to do is a great God. He is Jehovah, the Lord, that hath his being of himself, and is the fountain of all being; Jehovah - El, the Lord, the strong God, a God of almighty power himself, and the original of all power. This is prefixed before the display of his mercy, to teach us to think and to speak even of God's goodness with a holy awe, and to encourage us to depend upon these mercies. He is a good God. His greatness and goodness illustrate each other. That his greatness may not make us afraid, we are told how good he is; and that we may not presume upon his goodness, we are told how great he is. Many words are here heaped up to acquaint us with, and convince us of God's goodness. 1st, He is merciful, This speaks his pity, and tender companion, like that of a father to his children. This is put first, because it is the first wheel in all the instances of God's good - will to fallen Prayer of Manasseh 2ndly, He is gracious. This speaks both freeness, and kindness: it speaks him not only to have a compassion to his creatures, but a complacency in them, and in doing good to them; and this of his own good - will, not for the sake of any thing in them. 3dly, He is long - suffering. This is a branch of God's goodness which our wickedness gives occasion for. He is long - suffering, that is, he is slow to anger, and delays the executions of his justice, he waits to be gracious, and lengthens out the offers of his mercy. 4thly, He is abundant in goodness and truth. This speaks plentiful goodness; it abounds above our deserts, above our conception. The springs of mercy are always full, the streams of mercy always flowing; there is mercy enough in God, enough for all, enough for each, enough for ever. It speaks promised goodness, goodness and truth put together, goodness engaged by promise. 5thly, He keepeth mercy for thousands. This speaks, Mercy extended to thousands of persons. When he gives to some, still he keeps for others, and is never exhausted: Mercy entailed upon thousands of generations, even to those upon whom the ends of the world are come; nay, the line of it is drawn parallel with that of eternity itself. 6thly, He forgiveth iniquity, transgression and sin - Pardoning mercy is instanced in, because in that divine grace is most magnified, and because that it is that opens the door to all other gifts of grace. He forgives offences of all sorts, iniquity, transgression and sin, multiplies his pardons, and with him is plenteous redemption. He is a just and holy God. For, 1st, He will by no means clear the guilty. He will not clear the impenitently guilty, those that go on still in their trespasses; he will not clear the guilty without satisfaction to his justice. 2dly, He visits the iniquity of the fathers upon the children - Especially for the punishment of idolaters. Yet he keepeth not his anger for ever, but visits to the third and fourth generation only, while he keeps mercy for thousands - This is God's name for ever, and this is his memorial unto all generations.
John Calvin Bible Commentary
And it came to pass when Moses came down Another remarkable honor given to the Law is here narrated, viz., that the brightness of the heavenly glory appeared in the face of Moses; for it is said that his face gave forth rays, or was irradiated. The word is derived from קרן keren, a horn; and therefore it is probable that rays shone forth from his face, which rendered it luminous; and this effulgence God shed upon him, whilst He was speaking to him in the mount. It is not certain what was the reason why Moses himself was ignorant that he was thus illumined by God, except that it seems probable that it was concealed from him for a short time, in order that he might approach the people with more freedom, and thus that the miracle might be more evident from close inspection. When it is said afterwards, that Aaron and the children of Israel were so alarmed at the brightness, that “they were afraid to come nigh him,” I do not understand it, as if they fled from him immediately; for, since they were recalled by his voice, undoubtedly they had not seen the rays from a distance, but when they were in the act of receiving him, and he, on his part, delivering to them the commands of God. Therefore, what follows soon afterwards, that, when he had done speaking, he covered his face with a vail, I refer to his first address, which He was obliged to break off on account of the departure or flight of the people, so that the meaning is, when He knew the cause of their alarm, He left off speaking, and covered his face with a vail; for he could not have known the reason of their flying except by inquiry. Some, in order to avoid the difficulty, separate the second clause from the first, and transpose their order; but this exposition appears to me to be forced. It seems, however, in my opinion, to be perfectly consistent that Moses, after he saw them departing in consternation, ceased from speaking, because they did not listen to him, and, when he discovered the reason, put on the vail. Hence arises a question, viz., How Moses could have borne the brightness of God’s glory, whilst the people could not bear the rays which shone from his face? But this is easily answered: that they were branded with this mark of disgrace, in order that they might confess how far by their ingratitude they had departed from God, since they were terrified at the sight of this servant. They were, therefore, humbled by this difference between them, that, whilst Moses securely advanced to them from his conference with God, although he bore upon him the indications of God’s terrible power, they, in fear and astonishment, recoiled from the sight of a mortal man.After Paul has shewn the genuine object of this brightness, viz., that the Law should be glorious, he proceeds further, and shews that it was a presage of the future blindness which awaited the Jews. (2 Corinthians 3:13.) He begins, therefore, by saying, that although the Law was only a deadletter,andthe ministration ofdeath,yet it was graced with its own peculiar glory; and then adds what is accidental, that there was a vail before the face of Moses, because it would be the case that the Jews would not be able to see what is the main thing in the Law, nor to pay attention to its true end; and so it actually is, that since the coming of Christ, their senses have been blinded, and the vail is upon them, until Moses shall beturned by them to Christ, who is the soul of the Law. But, since now in the Gospel God presents Himself with open face, we must take care that the prince of this world does not darken our minds, but rather that we may be transformedfrom glory to glory.
McArther Bible Commentary
Here is one of the testimonies to the character of God.
Bible Cross References
Romans 2:4 James 5:11 Exodus 20:5 Exodus 22:27 Exodus 33:19 Numbers 14:18 Deuteronomy 4:31 Deuteronomy 32:3 1 Kings 8:30 2 Chronicles 30:9 Nehemiah 9:17 Psalm 103:8 Psalm 108:4 Ecclesiastes 8:11 Isaiah 65:16 Jeremiah 9:24 Jeremiah 32:18 Joel 2:13 Jonah 4:2 Nahum 1:3

Verse 7

Matthew Henry's Concise Bible Commentary
The name of the Lord proclaimed, The entreaty of Moses.
The Lord descended by some open token of his presence and manifestation of his glory in a cloud, and thence proclaimed his NAME; that is, the perfections and character which are denoted by the name JEHOVAH. The Lord God is merciful; ready to forgive the sinner, and to relieve the needy. Gracious; kind, and ready to bestow undeserved benefits. Long-suffering; slow to anger, giving time for repentance, only punishing when it is needful. He is abundant in goodness and truth; even sinners receive the riches of his bounty abundantly, though they abuse them. All he reveals is infallible truth, all he promises is in faithfulness. Keeping mercy for thousands; he continually shows mercy to sinners, and has treasures, which cannot be exhausted, to the end of time. Forgiving iniquity, and transgression, and sin; his mercy and goodness reach to the full and free forgiveness of sin. And will by no means clear the guilty; the holiness and justice of God are part of his goodness and love towards all his creatures. In Christ's sufferings, the Divine holiness and justice are fully shown, and the evil of sin is made known. God's forgiving mercy is always attended by his converting, sanctifying grace. None are pardoned but those who repent and forsake the allowed practice of every sin; nor shall any escape, who abuse, neglect, or despise this great salvation. Moses bowed down, and worshipped reverently. Every perfection in the name of God, the believer may plead with Him for the forgiveness of his sins, the making holy of his heart, and the enlargement of the Redeemer's kingdom.
John Calvin Bible Commentary
And it came to pass when Moses came down Another remarkable honor given to the Law is here narrated, viz., that the brightness of the heavenly glory appeared in the face of Moses; for it is said that his face gave forth rays, or was irradiated. The word is derived from קרן keren, a horn; and therefore it is probable that rays shone forth from his face, which rendered it luminous; and this effulgence God shed upon him, whilst He was speaking to him in the mount. It is not certain what was the reason why Moses himself was ignorant that he was thus illumined by God, except that it seems probable that it was concealed from him for a short time, in order that he might approach the people with more freedom, and thus that the miracle might be more evident from close inspection. When it is said afterwards, that Aaron and the children of Israel were so alarmed at the brightness, that “they were afraid to come nigh him,” I do not understand it, as if they fled from him immediately; for, since they were recalled by his voice, undoubtedly they had not seen the rays from a distance, but when they were in the act of receiving him, and he, on his part, delivering to them the commands of God. Therefore, what follows soon afterwards, that, when he had done speaking, he covered his face with a vail, I refer to his first address, which He was obliged to break off on account of the departure or flight of the people, so that the meaning is, when He knew the cause of their alarm, He left off speaking, and covered his face with a vail; for he could not have known the reason of their flying except by inquiry. Some, in order to avoid the difficulty, separate the second clause from the first, and transpose their order; but this exposition appears to me to be forced. It seems, however, in my opinion, to be perfectly consistent that Moses, after he saw them departing in consternation, ceased from speaking, because they did not listen to him, and, when he discovered the reason, put on the vail. Hence arises a question, viz., How Moses could have borne the brightness of God’s glory, whilst the people could not bear the rays which shone from his face? But this is easily answered: that they were branded with this mark of disgrace, in order that they might confess how far by their ingratitude they had departed from God, since they were terrified at the sight of this servant. They were, therefore, humbled by this difference between them, that, whilst Moses securely advanced to them from his conference with God, although he bore upon him the indications of God’s terrible power, they, in fear and astonishment, recoiled from the sight of a mortal man.After Paul has shewn the genuine object of this brightness, viz., that the Law should be glorious, he proceeds further, and shews that it was a presage of the future blindness which awaited the Jews. (2 Corinthians 3:13.) He begins, therefore, by saying, that although the Law was only a deadletter,andthe ministration ofdeath,yet it was graced with its own peculiar glory; and then adds what is accidental, that there was a vail before the face of Moses, because it would be the case that the Jews would not be able to see what is the main thing in the Law, nor to pay attention to its true end; and so it actually is, that since the coming of Christ, their senses have been blinded, and the vail is upon them, until Moses shall beturned by them to Christ, who is the soul of the Law. But, since now in the Gospel God presents Himself with open face, we must take care that the prince of this world does not darken our minds, but rather that we may be transformedfrom glory to glory.
McArther Bible Commentary
See note on Exo 20:5-6.
Bible Cross References
Matthew 6:12 1 John 1:9 Genesis 19:16 Exodus 20:5 Exodus 20:6 Exodus 23:7 Exodus 33:19 Exodus 34:9 Numbers 14:18 Deuteronomy 5:9 Deuteronomy 5:10 Deuteronomy 7:9 Deuteronomy 7:10 1 Kings 8:30 2 Chronicles 30:9 Job 10:14 Jeremiah 9:24 Jeremiah 32:18 Micah 7:18 Nahum 1:3

Verse 8

Matthew Henry's Concise Bible Commentary
The name of the Lord proclaimed, The entreaty of Moses.
The Lord descended by some open token of his presence and manifestation of his glory in a cloud, and thence proclaimed his NAME; that is, the perfections and character which are denoted by the name JEHOVAH. The Lord God is merciful; ready to forgive the sinner, and to relieve the needy. Gracious; kind, and ready to bestow undeserved benefits. Long-suffering; slow to anger, giving time for repentance, only punishing when it is needful. He is abundant in goodness and truth; even sinners receive the riches of his bounty abundantly, though they abuse them. All he reveals is infallible truth, all he promises is in faithfulness. Keeping mercy for thousands; he continually shows mercy to sinners, and has treasures, which cannot be exhausted, to the end of time. Forgiving iniquity, and transgression, and sin; his mercy and goodness reach to the full and free forgiveness of sin. And will by no means clear the guilty; the holiness and justice of God are part of his goodness and love towards all his creatures. In Christ's sufferings, the Divine holiness and justice are fully shown, and the evil of sin is made known. God's forgiving mercy is always attended by his converting, sanctifying grace. None are pardoned but those who repent and forsake the allowed practice of every sin; nor shall any escape, who abuse, neglect, or despise this great salvation. Moses bowed down, and worshipped reverently. Every perfection in the name of God, the believer may plead with Him for the forgiveness of his sins, the making holy of his heart, and the enlargement of the Redeemer's kingdom.
John Wesley's Bible Commentary
And Moses made haste, and bowed his head - Thus he expressed his humble reverence and adoration of God's glory, together with his joy in this discovery God had made of himself, and his thankfulness for it. Then likewise he expressed his holy submission to the will of God made known in this declaration, subscribing to his justice as well as mercy, and putting himself and his people Israel under the government of such a God as Jehovah had now proclaimed himself to be. Let this God be our God for ever and ever!
John Calvin Bible Commentary
And Moses made haste, and bowed his headThis haste shews that Moses was astounded when he first beheld the brightness; for thus does God, when He reveals Himself, immediately ravish the godly into such admiration of Him, that there is no time for delay.This prayer follows, that God would journey with His people, and bear with their frowardness; for, since God had said that He could not possibly dwell with so stiff-necked and intractable a people, Moses proposes the remedy, viz., after he has confessed that the people are of a hardened and stubborn spirit, he still expresses a hope of their safety, if God will be pitiful in sparing them. What follows is worthy of observation, “that thou mayest possess us;”for thecopulahas the force of the causal particle, as if he had said, That God could not enjoy the inheritance He had chosen, unless by pardoning their sins. And surely so it is; for such is man’s frailty, that they would straightway fall from grace were they not reconciled to God. Nor was this spoken only of this ancient people, but refers also to us; for, in order that God shouldpossessus too, it is needful that our sins should be constantly pardoned, as this embassy, according to Paul, daily resounds in the Church. (2 Corinthians 5:20.) Consequently, not only does the origin of our salvation flow from gratuitous adoption, but its continual progress even to the end can only be accomplished by God’s freely reconciling us to Himself.
John Calvin Bible Commentary
And it came to pass when Moses came down Another remarkable honor given to the Law is here narrated, viz., that the brightness of the heavenly glory appeared in the face of Moses; for it is said that his face gave forth rays, or was irradiated. The word is derived from קרן keren, a horn; and therefore it is probable that rays shone forth from his face, which rendered it luminous; and this effulgence God shed upon him, whilst He was speaking to him in the mount. It is not certain what was the reason why Moses himself was ignorant that he was thus illumined by God, except that it seems probable that it was concealed from him for a short time, in order that he might approach the people with more freedom, and thus that the miracle might be more evident from close inspection. When it is said afterwards, that Aaron and the children of Israel were so alarmed at the brightness, that “they were afraid to come nigh him,” I do not understand it, as if they fled from him immediately; for, since they were recalled by his voice, undoubtedly they had not seen the rays from a distance, but when they were in the act of receiving him, and he, on his part, delivering to them the commands of God. Therefore, what follows soon afterwards, that, when he had done speaking, he covered his face with a vail, I refer to his first address, which He was obliged to break off on account of the departure or flight of the people, so that the meaning is, when He knew the cause of their alarm, He left off speaking, and covered his face with a vail; for he could not have known the reason of their flying except by inquiry. Some, in order to avoid the difficulty, separate the second clause from the first, and transpose their order; but this exposition appears to me to be forced. It seems, however, in my opinion, to be perfectly consistent that Moses, after he saw them departing in consternation, ceased from speaking, because they did not listen to him, and, when he discovered the reason, put on the vail. Hence arises a question, viz., How Moses could have borne the brightness of God’s glory, whilst the people could not bear the rays which shone from his face? But this is easily answered: that they were branded with this mark of disgrace, in order that they might confess how far by their ingratitude they had departed from God, since they were terrified at the sight of this servant. They were, therefore, humbled by this difference between them, that, whilst Moses securely advanced to them from his conference with God, although he bore upon him the indications of God’s terrible power, they, in fear and astonishment, recoiled from the sight of a mortal man.After Paul has shewn the genuine object of this brightness, viz., that the Law should be glorious, he proceeds further, and shews that it was a presage of the future blindness which awaited the Jews. (2 Corinthians 3:13.) He begins, therefore, by saying, that although the Law was only a deadletter,andthe ministration ofdeath,yet it was graced with its own peculiar glory; and then adds what is accidental, that there was a vail before the face of Moses, because it would be the case that the Jews would not be able to see what is the main thing in the Law, nor to pay attention to its true end; and so it actually is, that since the coming of Christ, their senses have been blinded, and the vail is upon them, until Moses shall beturned by them to Christ, who is the soul of the Law. But, since now in the Gospel God presents Himself with open face, we must take care that the prince of this world does not darken our minds, but rather that we may be transformedfrom glory to glory.
Bible Cross References
Exodus 4:31 Haggai 2:5

Verse 9

Matthew Henry's Concise Bible Commentary
The name of the Lord proclaimed, The entreaty of Moses.
The Lord descended by some open token of his presence and manifestation of his glory in a cloud, and thence proclaimed his NAME; that is, the perfections and character which are denoted by the name JEHOVAH. The Lord God is merciful; ready to forgive the sinner, and to relieve the needy. Gracious; kind, and ready to bestow undeserved benefits. Long-suffering; slow to anger, giving time for repentance, only punishing when it is needful. He is abundant in goodness and truth; even sinners receive the riches of his bounty abundantly, though they abuse them. All he reveals is infallible truth, all he promises is in faithfulness. Keeping mercy for thousands; he continually shows mercy to sinners, and has treasures, which cannot be exhausted, to the end of time. Forgiving iniquity, and transgression, and sin; his mercy and goodness reach to the full and free forgiveness of sin. And will by no means clear the guilty; the holiness and justice of God are part of his goodness and love towards all his creatures. In Christ's sufferings, the Divine holiness and justice are fully shown, and the evil of sin is made known. God's forgiving mercy is always attended by his converting, sanctifying grace. None are pardoned but those who repent and forsake the allowed practice of every sin; nor shall any escape, who abuse, neglect, or despise this great salvation. Moses bowed down, and worshipped reverently. Every perfection in the name of God, the believer may plead with Him for the forgiveness of his sins, the making holy of his heart, and the enlargement of the Redeemer's kingdom.
John Wesley's Bible Commentary
And he said, I pray thee go among us - For thy presence is all to our safety and success. And pardon our iniquity and our sin - Else we cannot expect thee to go among us. And take us for thine inheritance - Which thou wilt have a particular eye to, and concern for. These things God had already promised Moses; and yet he prays for them, not as doubting the sincerity of God's grants, but as one solicitous for the ratification of them. But it is a strange plea he urges, for it is a stiff - necked people - God had given this as a reason why he would not go along with them, (Exodus 33:3) . Yea, saith Moses, the rather go along with us; for the worse they are, the more need they have of thy presence. Moses sees them so stiff - necked, that he has neither patience nor power enough to deal with them; therefore, Lord, do thou go among us; else they will never be kept in awe; thou wilt spare, and bear with them, for thou art God and not man.
John Calvin Bible Commentary
And it came to pass when Moses came down Another remarkable honor given to the Law is here narrated, viz., that the brightness of the heavenly glory appeared in the face of Moses; for it is said that his face gave forth rays, or was irradiated. The word is derived from קרן keren, a horn; and therefore it is probable that rays shone forth from his face, which rendered it luminous; and this effulgence God shed upon him, whilst He was speaking to him in the mount. It is not certain what was the reason why Moses himself was ignorant that he was thus illumined by God, except that it seems probable that it was concealed from him for a short time, in order that he might approach the people with more freedom, and thus that the miracle might be more evident from close inspection. When it is said afterwards, that Aaron and the children of Israel were so alarmed at the brightness, that “they were afraid to come nigh him,” I do not understand it, as if they fled from him immediately; for, since they were recalled by his voice, undoubtedly they had not seen the rays from a distance, but when they were in the act of receiving him, and he, on his part, delivering to them the commands of God. Therefore, what follows soon afterwards, that, when he had done speaking, he covered his face with a vail, I refer to his first address, which He was obliged to break off on account of the departure or flight of the people, so that the meaning is, when He knew the cause of their alarm, He left off speaking, and covered his face with a vail; for he could not have known the reason of their flying except by inquiry. Some, in order to avoid the difficulty, separate the second clause from the first, and transpose their order; but this exposition appears to me to be forced. It seems, however, in my opinion, to be perfectly consistent that Moses, after he saw them departing in consternation, ceased from speaking, because they did not listen to him, and, when he discovered the reason, put on the vail. Hence arises a question, viz., How Moses could have borne the brightness of God’s glory, whilst the people could not bear the rays which shone from his face? But this is easily answered: that they were branded with this mark of disgrace, in order that they might confess how far by their ingratitude they had departed from God, since they were terrified at the sight of this servant. They were, therefore, humbled by this difference between them, that, whilst Moses securely advanced to them from his conference with God, although he bore upon him the indications of God’s terrible power, they, in fear and astonishment, recoiled from the sight of a mortal man.After Paul has shewn the genuine object of this brightness, viz., that the Law should be glorious, he proceeds further, and shews that it was a presage of the future blindness which awaited the Jews. (2 Corinthians 3:13.) He begins, therefore, by saying, that although the Law was only a deadletter,andthe ministration ofdeath,yet it was graced with its own peculiar glory; and then adds what is accidental, that there was a vail before the face of Moses, because it would be the case that the Jews would not be able to see what is the main thing in the Law, nor to pay attention to its true end; and so it actually is, that since the coming of Christ, their senses have been blinded, and the vail is upon them, until Moses shall beturned by them to Christ, who is the soul of the Law. But, since now in the Gospel God presents Himself with open face, we must take care that the prince of this world does not darken our minds, but rather that we may be transformedfrom glory to glory.
Bible Cross References
Exodus 32:9 Exodus 33:13 Exodus 34:7 Numbers 14:19 Deuteronomy 4:20 Deuteronomy 9:18 Deuteronomy 9:26 Deuteronomy 9:29 Deuteronomy 32:9 Psalm 25:11 Psalm 33:12 Micah 7:18

Verse 10

Matthew Henry's Concise Bible Commentary
God's covenant.
The Israelites are commanded to destroy every monument of idolatry, however curious or costly; to refuse all alliance, friendship, or marriage with idolaters, and all idolatrous feasts; and they were reminded not with idolaters, and all idolatrous feats; and they were reminded not to repeat the crime of making molten images. Jealously is called the rage of a man, (Proverbs 6:34); but in God it is holy and just displeasure. Those cannot worship God aright, who do not worship him only.
John Wesley's Bible Commentary
Behold I make a covenant - When the covenant was broke, it was Israel that broke it; now it comes to be renewed, it is God that makes it. If there be quarrels, we must bear all the blame; if there be peace, God must have all the glory. Before all thy people I will do marvels - Such as the drying up of Jordan, the standing still of the sun. Marvels indeed, for they were without precedent, such as have not been done in all the earth; the people shall see, and own the work of the Lord; and they were the terror of their enemies: it is a terrible thing that I will do.
John Calvin Bible Commentary
And he said, Behold, I make a covenantIt is not specified with whom God would make the covenant. Some interpreters,therefore, supply the name of Moses, and this they seem to do on probable grounds, especially since it is added at the end of the verse “the workthat I will do with thee.” But, inasmuch as Moses stipulated in the name of all, the meaning comes to the same thing, if we read, I will make a covenant openly with the whole people. By this promise, then, God, as it were, entirely restored the Israelites, for He declares that He will deal so marvellously in the discomfiture of the nations, as to prove that He is the peculiar God of that people; and this was to distinguish them from other nations, according to the prayer of Moses. he says that they shall all be eye-witnesses of this, that, being thus at length convinced by their own senses, they might sincerely and faithfully submit themselves to his dominion.
John Calvin Bible Commentary
And it came to pass when Moses came down Another remarkable honor given to the Law is here narrated, viz., that the brightness of the heavenly glory appeared in the face of Moses; for it is said that his face gave forth rays, or was irradiated. The word is derived from קרן keren, a horn; and therefore it is probable that rays shone forth from his face, which rendered it luminous; and this effulgence God shed upon him, whilst He was speaking to him in the mount. It is not certain what was the reason why Moses himself was ignorant that he was thus illumined by God, except that it seems probable that it was concealed from him for a short time, in order that he might approach the people with more freedom, and thus that the miracle might be more evident from close inspection. When it is said afterwards, that Aaron and the children of Israel were so alarmed at the brightness, that “they were afraid to come nigh him,” I do not understand it, as if they fled from him immediately; for, since they were recalled by his voice, undoubtedly they had not seen the rays from a distance, but when they were in the act of receiving him, and he, on his part, delivering to them the commands of God. Therefore, what follows soon afterwards, that, when he had done speaking, he covered his face with a vail, I refer to his first address, which He was obliged to break off on account of the departure or flight of the people, so that the meaning is, when He knew the cause of their alarm, He left off speaking, and covered his face with a vail; for he could not have known the reason of their flying except by inquiry. Some, in order to avoid the difficulty, separate the second clause from the first, and transpose their order; but this exposition appears to me to be forced. It seems, however, in my opinion, to be perfectly consistent that Moses, after he saw them departing in consternation, ceased from speaking, because they did not listen to him, and, when he discovered the reason, put on the vail. Hence arises a question, viz., How Moses could have borne the brightness of God’s glory, whilst the people could not bear the rays which shone from his face? But this is easily answered: that they were branded with this mark of disgrace, in order that they might confess how far by their ingratitude they had departed from God, since they were terrified at the sight of this servant. They were, therefore, humbled by this difference between them, that, whilst Moses securely advanced to them from his conference with God, although he bore upon him the indications of God’s terrible power, they, in fear and astonishment, recoiled from the sight of a mortal man.After Paul has shewn the genuine object of this brightness, viz., that the Law should be glorious, he proceeds further, and shews that it was a presage of the future blindness which awaited the Jews. (2 Corinthians 3:13.) He begins, therefore, by saying, that although the Law was only a deadletter,andthe ministration ofdeath,yet it was graced with its own peculiar glory; and then adds what is accidental, that there was a vail before the face of Moses, because it would be the case that the Jews would not be able to see what is the main thing in the Law, nor to pay attention to its true end; and so it actually is, that since the coming of Christ, their senses have been blinded, and the vail is upon them, until Moses shall beturned by them to Christ, who is the soul of the Law. But, since now in the Gospel God presents Himself with open face, we must take care that the prince of this world does not darken our minds, but rather that we may be transformedfrom glory to glory.
Bible Cross References
Exodus 34:27 Exodus 34:28 Deuteronomy 4:32 Deuteronomy 5:2 Deuteronomy 9:19 Psalm 72:18 Psalm 136:4 Micah 7:15

Verse 11

Matthew Henry's Concise Bible Commentary
God's covenant.
The Israelites are commanded to destroy every monument of idolatry, however curious or costly; to refuse all alliance, friendship, or marriage with idolaters, and all idolatrous feasts; and they were reminded not with idolaters, and all idolatrous feats; and they were reminded not to repeat the crime of making molten images. Jealously is called the rage of a man, (Proverbs 6:34); but in God it is holy and just displeasure. Those cannot worship God aright, who do not worship him only.
John Wesley's Bible Commentary
Observe that which I command thee - We cannot expect the benefit of the promises, unless we make conscience of the precepts. The two great precepts are, Thou shalt worship no other gods - A good reason is annexed; for the Lord, whose name is Jealous, is a jealous God - As tender in the matters of his worship as the husband is of the honour of the marriage - bed. Thou shalt make thee no molten gods - Thou shalt not worship the true God by images. This was the sin they had lately fallen into, which therefore they are particularly cautioned against. That they might not be tempted to worship other gods, they must not join in affinity or friendship with those that did.
John Calvin Bible Commentary
Observe that which I command thee.Although these supplements belong alike to the First and Second Commandment, still it was fit to postpone them to this place; because in them God applied a remedy to all external and manifest superstitions, which might easily have insinuated themselves had they not been anticipated in good time. All will run eagerly into idolatry, even though there be none to impel us from without; but where the ungodly act upon us also like fans, and this must needs be the case, when the people of God entangle themselves in their society, this disease is increasingly inflamed. And truly the closer our familiarity is with them, it is like a yoke, whereby they draw others with them. In order then that the people, when they entered the land, might preserve themselves pure and thoroughly devoted to God, care must be taken lest they should contract pollution from other nations; and therefore God would have all the inhabitants of Canaan utterly destroyed, lest they should entice His elect people to their errors and the worship of false gods. He here interdicts two kinds of covenant with them, lest there should be any public or private alliance between them; and then commands that all should be slain without mercy. As regards the public covenant, it was forbidden for a special cause, that the sons of Abraham should mix themselves with the reprobate; because they would have thus deprived themselves of the lawful inheritance which God had destined for them; nor would the face of the land have been renewed by the removal of all defilements. Since then in His just judgment God had long ago determined to destroy these nations, it was not lawful for the children of Abraham to rescind the divine decree, or to make any alteration in it.If therefore any one should insist too literally on this passage to prove the unlawfulness of making any contract with the ungodly, because God forbade it of old, he will not reason soundly, since God does not now command us to execute vengeance by putting all the wicked to death; nor is a certain country assigned to the Church in which it may dwell apart and have dominion. Still I do not deny that what was enjoined upon the ancient people, in some degree has reference to us; nay, we must carefully remark what I lately adverted to, that those, who voluntarily unite themselves with the ungodly, impose as it were a yoke on themselves to draw them to destruction. And in fact Paul embraced in this comparison all the grounds upon which unbelievers insinuate themselves into familiarity with us, to ensnare us by their corrupting influence. (2 Corinthians 6:14) As much as possible, therefore, must all ties of connection be rather broken, than that by union with God’s enemieswe should allow ourselves to be drawn away from Him by their allurements; for they will always be attempting, by all the artifices they can, to make a divorce between us and God. Besides, if we desire faithfully to serve God, there ought to be a perpetual quarrel between us and them. God then would have us not only separate ourselves from open communion with them, but since we are too much given to depravity, He also commands us to fly from all the snares which might gradually induce us to participate in their sins. But inasmuch as Paul justly reminds us, that if we are not permitted to have any dealings with unbelievers, we must “needs go out of the world,” (1 Corinthians 5:10,) it is proper for us to distinguish between the contracts which associate us with them and those which do not at all diminish our liberty.As long as we live among unbelievers, we cannot escape those dealings with them which relate to the ordinary affairs of life; but if we approach nearer, so that a greater intimacy should arise, we open the door as it were to Satan. Such are alliances between kings and nations, and marriages amongst private persons; and therefore Moses laid down rules respecting them both for the ancient people. And although our condition now-a-days is more free, still we are warned that all temptations are to be avoided which might give occasion to this evil. It is notorious that men are too apt to be led away by the blandishments of their wives; and also, that men in their power compel their wives to obedience. Those, therefore, who mix with idolaters, knowingly and wilfully devote themselves to idols. The same thing happens as to alliances; for men are ashamed in them to betray any marks of disrespect. Thus, to please the king of Syria, Ahaz raised an altar in the temple like that at Damascus. (2 Kings 16:10.) Thus while the Jews desired to gratify the Assyrians, they imitated their superstitions. In a word, it, is a most uncommon case that the religion of those should remain unaffected who seek to curry favor with the ungodly. But that they may cleave more earnestly to their duty, the danger I have spoken of is declared; otherwise such rejoinders as these would have been straightway in their mouths: “Although my wife is altogether averse from true piety, still I will stand firm; although my husband is not subject to God, yet I will never decline from the true course; although religion is not dear to our allies, still it shall not cease to be sacredly held in honor amongst ourselves.” Godtherefore interferes betimes, and declares that they will not be so magnanimous in resistance, when once they have opened the window to the evil. He adds, too, another evil,i.e., that the sacred land would be thus profaned; for, although the Israelites should be separated from the impieties of the Gentiles, still it was not excusable to allow them to have altars in that land in which God had chosen a sanctuary for Himself. Yet at the same time Moses warns them that it could scarcely be but that this association would involve the Israelites also. When he says, then, “lest they go a whoring after their gods, and one call thee,” he means that the Israelites would be like panders, if under cover of their covenant, and for the sake of preserving their good-will, they gave the Gentiles permission to exercise their superstitions; and also that this would be a snare to grosser sin; since whilst they feared to give offense, they would not refuse to go to their feasts, and thus would be partakers of their guilt. Literally, it is, “Lest perhaps thou strike a covenant, and they go a whoring after their gods, and do sacrifice unto their gods, and call thee,” which words may be thus paraphrased, so as to depend on the foregoing prohibition: “Lest it should happen, after you shall have made a covenant, that they should go a whoring,” etc.; or thus, “By no means make a covenant, because they will go a whoring after their idols, and when they shall offer sacrifices will call thee.” The meaning, however, will amount to the same; for he mentions the two worst results of their unlawful covenant,i.e., that these unbelieving nations will pollute the land, and under pretext of kindness will corrupt God’s people. But in order that they may be more earnest and courageous in their duty, the promise is added, that they shall be victorious over these nations. This was almost incredible, that wanderers and exiles as they were, they should easily and quickly be enabled to gain possession of so many lands; therefore God takes away all doubt, and thus commands the Israelites to obey His dominion at the end of this war, which they shall feel that they have waged successfully under His auspices. Wherefore he convicts them of ingratitude if they shall dare to relax any of that severity which He requires; as if He had said, Since these nations far excel you in numbers, and strength, and warlike equipments, it will plainly appear that you have not conquered them by your own power; it will therefore be more than iniquitous that the war, which shall be concluded under my guidance alone, and by my hand, should be finished in opposition to my will, and that you should be the disposers of that victory which I have gratuitously conferred upon you. The discrepancy is easily reconciled, that Moses should only enumerate six nations in Exodus, and add a seventh in Deuteronomy; for often he only names the Canaanites or Amorites, yet comprising bysynecdoche all the rest.
McArther Bible Commentary
See note on Exo 3:8.
Bible Cross References
Exodus 23:28 Exodus 33:2 Deuteronomy 33:27 Nehemiah 13:23

Verse 12

Matthew Henry's Concise Bible Commentary
God's covenant.
The Israelites are commanded to destroy every monument of idolatry, however curious or costly; to refuse all alliance, friendship, or marriage with idolaters, and all idolatrous feasts; and they were reminded not with idolaters, and all idolatrous feats; and they were reminded not to repeat the crime of making molten images. Jealously is called the rage of a man, (Proverbs 6:34); but in God it is holy and just displeasure. Those cannot worship God aright, who do not worship him only.
John Wesley's Bible Commentary
Take heed to thyself - It is a sin thou art prone to, and that will easily beset thee; carefully abstain from all advances towards it, make no covenant with the inhabitants of the land - If God in kindness to them drove out the Canaanites, they ought in duty to God not to harbour them: If they espoused their children they would be in danger of espousing their gods. That they might not be tempted to make molten gods, they must utterly destroy those they found, and all that belonged to them, the altars and groves, lest, if they were left standing, they should be brought in process of time either to use them, or to take pattern by them.
John Calvin Bible Commentary
Observe that which I command thee.Although these supplements belong alike to the First and Second Commandment, still it was fit to postpone them to this place; because in them God applied a remedy to all external and manifest superstitions, which might easily have insinuated themselves had they not been anticipated in good time. All will run eagerly into idolatry, even though there be none to impel us from without; but where the ungodly act upon us also like fans, and this must needs be the case, when the people of God entangle themselves in their society, this disease is increasingly inflamed. And truly the closer our familiarity is with them, it is like a yoke, whereby they draw others with them. In order then that the people, when they entered the land, might preserve themselves pure and thoroughly devoted to God, care must be taken lest they should contract pollution from other nations; and therefore God would have all the inhabitants of Canaan utterly destroyed, lest they should entice His elect people to their errors and the worship of false gods. He here interdicts two kinds of covenant with them, lest there should be any public or private alliance between them; and then commands that all should be slain without mercy. As regards the public covenant, it was forbidden for a special cause, that the sons of Abraham should mix themselves with the reprobate; because they would have thus deprived themselves of the lawful inheritance which God had destined for them; nor would the face of the land have been renewed by the removal of all defilements. Since then in His just judgment God had long ago determined to destroy these nations, it was not lawful for the children of Abraham to rescind the divine decree, or to make any alteration in it.If therefore any one should insist too literally on this passage to prove the unlawfulness of making any contract with the ungodly, because God forbade it of old, he will not reason soundly, since God does not now command us to execute vengeance by putting all the wicked to death; nor is a certain country assigned to the Church in which it may dwell apart and have dominion. Still I do not deny that what was enjoined upon the ancient people, in some degree has reference to us; nay, we must carefully remark what I lately adverted to, that those, who voluntarily unite themselves with the ungodly, impose as it were a yoke on themselves to draw them to destruction. And in fact Paul embraced in this comparison all the grounds upon which unbelievers insinuate themselves into familiarity with us, to ensnare us by their corrupting influence. (2 Corinthians 6:14) As much as possible, therefore, must all ties of connection be rather broken, than that by union with God’s enemieswe should allow ourselves to be drawn away from Him by their allurements; for they will always be attempting, by all the artifices they can, to make a divorce between us and God. Besides, if we desire faithfully to serve God, there ought to be a perpetual quarrel between us and them. God then would have us not only separate ourselves from open communion with them, but since we are too much given to depravity, He also commands us to fly from all the snares which might gradually induce us to participate in their sins. But inasmuch as Paul justly reminds us, that if we are not permitted to have any dealings with unbelievers, we must “needs go out of the world,” (1 Corinthians 5:10,) it is proper for us to distinguish between the contracts which associate us with them and those which do not at all diminish our liberty.As long as we live among unbelievers, we cannot escape those dealings with them which relate to the ordinary affairs of life; but if we approach nearer, so that a greater intimacy should arise, we open the door as it were to Satan. Such are alliances between kings and nations, and marriages amongst private persons; and therefore Moses laid down rules respecting them both for the ancient people. And although our condition now-a-days is more free, still we are warned that all temptations are to be avoided which might give occasion to this evil. It is notorious that men are too apt to be led away by the blandishments of their wives; and also, that men in their power compel their wives to obedience. Those, therefore, who mix with idolaters, knowingly and wilfully devote themselves to idols. The same thing happens as to alliances; for men are ashamed in them to betray any marks of disrespect. Thus, to please the king of Syria, Ahaz raised an altar in the temple like that at Damascus. (2 Kings 16:10.) Thus while the Jews desired to gratify the Assyrians, they imitated their superstitions. In a word, it, is a most uncommon case that the religion of those should remain unaffected who seek to curry favor with the ungodly. But that they may cleave more earnestly to their duty, the danger I have spoken of is declared; otherwise such rejoinders as these would have been straightway in their mouths: “Although my wife is altogether averse from true piety, still I will stand firm; although my husband is not subject to God, yet I will never decline from the true course; although religion is not dear to our allies, still it shall not cease to be sacredly held in honor amongst ourselves.” Godtherefore interferes betimes, and declares that they will not be so magnanimous in resistance, when once they have opened the window to the evil. He adds, too, another evil,i.e., that the sacred land would be thus profaned; for, although the Israelites should be separated from the impieties of the Gentiles, still it was not excusable to allow them to have altars in that land in which God had chosen a sanctuary for Himself. Yet at the same time Moses warns them that it could scarcely be but that this association would involve the Israelites also. When he says, then, “lest they go a whoring after their gods, and one call thee,” he means that the Israelites would be like panders, if under cover of their covenant, and for the sake of preserving their good-will, they gave the Gentiles permission to exercise their superstitions; and also that this would be a snare to grosser sin; since whilst they feared to give offense, they would not refuse to go to their feasts, and thus would be partakers of their guilt. Literally, it is, “Lest perhaps thou strike a covenant, and they go a whoring after their gods, and do sacrifice unto their gods, and call thee,” which words may be thus paraphrased, so as to depend on the foregoing prohibition: “Lest it should happen, after you shall have made a covenant, that they should go a whoring,” etc.; or thus, “By no means make a covenant, because they will go a whoring after their idols, and when they shall offer sacrifices will call thee.” The meaning, however, will amount to the same; for he mentions the two worst results of their unlawful covenant,i.e., that these unbelieving nations will pollute the land, and under pretext of kindness will corrupt God’s people. But in order that they may be more earnest and courageous in their duty, the promise is added, that they shall be victorious over these nations. This was almost incredible, that wanderers and exiles as they were, they should easily and quickly be enabled to gain possession of so many lands; therefore God takes away all doubt, and thus commands the Israelites to obey His dominion at the end of this war, which they shall feel that they have waged successfully under His auspices. Wherefore he convicts them of ingratitude if they shall dare to relax any of that severity which He requires; as if He had said, Since these nations far excel you in numbers, and strength, and warlike equipments, it will plainly appear that you have not conquered them by your own power; it will therefore be more than iniquitous that the war, which shall be concluded under my guidance alone, and by my hand, should be finished in opposition to my will, and that you should be the disposers of that victory which I have gratuitously conferred upon you. The discrepancy is easily reconciled, that Moses should only enumerate six nations in Exodus, and add a seventh in Deuteronomy; for often he only names the Canaanites or Amorites, yet comprising bysynecdoche all the rest.
McArther Bible Commentary
See note on Exo 23:32. This time the admonition on international treaties included a warning of how idolatry could easily ensnare them, by seemingly innocent invitations to join the festivities like a good neighbor or by intermarriage, because these events would require recognition of the contracting parties' deities. Their future history demonstrated the urgency of such instruction and the disaster of disobeying it.
Bible Cross References
Exodus 23:32 Exodus 23:33 Deuteronomy 20:18 Joshua 23:13 Judges 2:2 1 Kings 11:2 2 Kings 17:10 2 Chronicles 24:18

Verse 13

Matthew Henry's Concise Bible Commentary
God's covenant.
The Israelites are commanded to destroy every monument of idolatry, however curious or costly; to refuse all alliance, friendship, or marriage with idolaters, and all idolatrous feasts; and they were reminded not with idolaters, and all idolatrous feats; and they were reminded not to repeat the crime of making molten images. Jealously is called the rage of a man, (Proverbs 6:34); but in God it is holy and just displeasure. Those cannot worship God aright, who do not worship him only.
Bible Cross References
Exodus 23:24 Deuteronomy 7:5 Deuteronomy 12:3 Deuteronomy 16:21 Judges 2:2 Judges 6:25 Judges 6:26 1 Kings 14:15 2 Kings 18:4 2 Chronicles 14:3 2 Chronicles 15:16 2 Chronicles 17:6 2 Chronicles 24:18 2 Chronicles 31:1 2 Chronicles 33:19 2 Chronicles 34:3 Isaiah 17:8 Isaiah 27:9 Jeremiah 17:2 Micah 5:14

Verse 14

Matthew Henry's Concise Bible Commentary
God's covenant.
The Israelites are commanded to destroy every monument of idolatry, however curious or costly; to refuse all alliance, friendship, or marriage with idolaters, and all idolatrous feasts; and they were reminded not with idolaters, and all idolatrous feats; and they were reminded not to repeat the crime of making molten images. Jealously is called the rage of a man, (Proverbs 6:34); but in God it is holy and just displeasure. Those cannot worship God aright, who do not worship him only.
Bible Cross References
Exodus 20:3 Exodus 20:5 Deuteronomy 4:24 Joshua 24:19 1 Kings 14:15 1 Kings 19:10 Ezekiel 23:25

Verse 15

Matthew Henry's Concise Bible Commentary
God's covenant.
The Israelites are commanded to destroy every monument of idolatry, however curious or costly; to refuse all alliance, friendship, or marriage with idolaters, and all idolatrous feasts; and they were reminded not with idolaters, and all idolatrous feats; and they were reminded not to repeat the crime of making molten images. Jealously is called the rage of a man, (Proverbs 6:34); but in God it is holy and just displeasure. Those cannot worship God aright, who do not worship him only.
John Calvin Bible Commentary
Observe that which I command thee.Although these supplements belong alike to the First and Second Commandment, still it was fit to postpone them to this place; because in them God applied a remedy to all external and manifest superstitions, which might easily have insinuated themselves had they not been anticipated in good time. All will run eagerly into idolatry, even though there be none to impel us from without; but where the ungodly act upon us also like fans, and this must needs be the case, when the people of God entangle themselves in their society, this disease is increasingly inflamed. And truly the closer our familiarity is with them, it is like a yoke, whereby they draw others with them. In order then that the people, when they entered the land, might preserve themselves pure and thoroughly devoted to God, care must be taken lest they should contract pollution from other nations; and therefore God would have all the inhabitants of Canaan utterly destroyed, lest they should entice His elect people to their errors and the worship of false gods. He here interdicts two kinds of covenant with them, lest there should be any public or private alliance between them; and then commands that all should be slain without mercy. As regards the public covenant, it was forbidden for a special cause, that the sons of Abraham should mix themselves with the reprobate; because they would have thus deprived themselves of the lawful inheritance which God had destined for them; nor would the face of the land have been renewed by the removal of all defilements. Since then in His just judgment God had long ago determined to destroy these nations, it was not lawful for the children of Abraham to rescind the divine decree, or to make any alteration in it.If therefore any one should insist too literally on this passage to prove the unlawfulness of making any contract with the ungodly, because God forbade it of old, he will not reason soundly, since God does not now command us to execute vengeance by putting all the wicked to death; nor is a certain country assigned to the Church in which it may dwell apart and have dominion. Still I do not deny that what was enjoined upon the ancient people, in some degree has reference to us; nay, we must carefully remark what I lately adverted to, that those, who voluntarily unite themselves with the ungodly, impose as it were a yoke on themselves to draw them to destruction. And in fact Paul embraced in this comparison all the grounds upon which unbelievers insinuate themselves into familiarity with us, to ensnare us by their corrupting influence. (2 Corinthians 6:14) As much as possible, therefore, must all ties of connection be rather broken, than that by union with God’s enemieswe should allow ourselves to be drawn away from Him by their allurements; for they will always be attempting, by all the artifices they can, to make a divorce between us and God. Besides, if we desire faithfully to serve God, there ought to be a perpetual quarrel between us and them. God then would have us not only separate ourselves from open communion with them, but since we are too much given to depravity, He also commands us to fly from all the snares which might gradually induce us to participate in their sins. But inasmuch as Paul justly reminds us, that if we are not permitted to have any dealings with unbelievers, we must “needs go out of the world,” (1 Corinthians 5:10,) it is proper for us to distinguish between the contracts which associate us with them and those which do not at all diminish our liberty.As long as we live among unbelievers, we cannot escape those dealings with them which relate to the ordinary affairs of life; but if we approach nearer, so that a greater intimacy should arise, we open the door as it were to Satan. Such are alliances between kings and nations, and marriages amongst private persons; and therefore Moses laid down rules respecting them both for the ancient people. And although our condition now-a-days is more free, still we are warned that all temptations are to be avoided which might give occasion to this evil. It is notorious that men are too apt to be led away by the blandishments of their wives; and also, that men in their power compel their wives to obedience. Those, therefore, who mix with idolaters, knowingly and wilfully devote themselves to idols. The same thing happens as to alliances; for men are ashamed in them to betray any marks of disrespect. Thus, to please the king of Syria, Ahaz raised an altar in the temple like that at Damascus. (2 Kings 16:10.) Thus while the Jews desired to gratify the Assyrians, they imitated their superstitions. In a word, it, is a most uncommon case that the religion of those should remain unaffected who seek to curry favor with the ungodly. But that they may cleave more earnestly to their duty, the danger I have spoken of is declared; otherwise such rejoinders as these would have been straightway in their mouths: “Although my wife is altogether averse from true piety, still I will stand firm; although my husband is not subject to God, yet I will never decline from the true course; although religion is not dear to our allies, still it shall not cease to be sacredly held in honor amongst ourselves.” Godtherefore interferes betimes, and declares that they will not be so magnanimous in resistance, when once they have opened the window to the evil. He adds, too, another evil,i.e., that the sacred land would be thus profaned; for, although the Israelites should be separated from the impieties of the Gentiles, still it was not excusable to allow them to have altars in that land in which God had chosen a sanctuary for Himself. Yet at the same time Moses warns them that it could scarcely be but that this association would involve the Israelites also. When he says, then, “lest they go a whoring after their gods, and one call thee,” he means that the Israelites would be like panders, if under cover of their covenant, and for the sake of preserving their good-will, they gave the Gentiles permission to exercise their superstitions; and also that this would be a snare to grosser sin; since whilst they feared to give offense, they would not refuse to go to their feasts, and thus would be partakers of their guilt. Literally, it is, “Lest perhaps thou strike a covenant, and they go a whoring after their gods, and do sacrifice unto their gods, and call thee,” which words may be thus paraphrased, so as to depend on the foregoing prohibition: “Lest it should happen, after you shall have made a covenant, that they should go a whoring,” etc.; or thus, “By no means make a covenant, because they will go a whoring after their idols, and when they shall offer sacrifices will call thee.” The meaning, however, will amount to the same; for he mentions the two worst results of their unlawful covenant,i.e., that these unbelieving nations will pollute the land, and under pretext of kindness will corrupt God’s people. But in order that they may be more earnest and courageous in their duty, the promise is added, that they shall be victorious over these nations. This was almost incredible, that wanderers and exiles as they were, they should easily and quickly be enabled to gain possession of so many lands; therefore God takes away all doubt, and thus commands the Israelites to obey His dominion at the end of this war, which they shall feel that they have waged successfully under His auspices. Wherefore he convicts them of ingratitude if they shall dare to relax any of that severity which He requires; as if He had said, Since these nations far excel you in numbers, and strength, and warlike equipments, it will plainly appear that you have not conquered them by your own power; it will therefore be more than iniquitous that the war, which shall be concluded under my guidance alone, and by my hand, should be finished in opposition to my will, and that you should be the disposers of that victory which I have gratuitously conferred upon you. The discrepancy is easily reconciled, that Moses should only enumerate six nations in Exodus, and add a seventh in Deuteronomy; for often he only names the Canaanites or Amorites, yet comprising bysynecdoche all the rest.
Bible Cross References
Acts 15:20 Exodus 22:20 Exodus 32:8 Leviticus 17:7 Numbers 25:1 Numbers 25:2 Deuteronomy 7:3 Deuteronomy 31:16 Deuteronomy 32:37 Deuteronomy 32:38 Joshua 23:12 Judges 3:6 1 Chronicles 5:25 Ezra 9:12 Psalm 73:27

Verse 16

Matthew Henry's Concise Bible Commentary
God's covenant.
The Israelites are commanded to destroy every monument of idolatry, however curious or costly; to refuse all alliance, friendship, or marriage with idolaters, and all idolatrous feasts; and they were reminded not with idolaters, and all idolatrous feats; and they were reminded not to repeat the crime of making molten images. Jealously is called the rage of a man, (Proverbs 6:34); but in God it is holy and just displeasure. Those cannot worship God aright, who do not worship him only.
John Calvin Bible Commentary
Observe that which I command thee.Although these supplements belong alike to the First and Second Commandment, still it was fit to postpone them to this place; because in them God applied a remedy to all external and manifest superstitions, which might easily have insinuated themselves had they not been anticipated in good time. All will run eagerly into idolatry, even though there be none to impel us from without; but where the ungodly act upon us also like fans, and this must needs be the case, when the people of God entangle themselves in their society, this disease is increasingly inflamed. And truly the closer our familiarity is with them, it is like a yoke, whereby they draw others with them. In order then that the people, when they entered the land, might preserve themselves pure and thoroughly devoted to God, care must be taken lest they should contract pollution from other nations; and therefore God would have all the inhabitants of Canaan utterly destroyed, lest they should entice His elect people to their errors and the worship of false gods. He here interdicts two kinds of covenant with them, lest there should be any public or private alliance between them; and then commands that all should be slain without mercy. As regards the public covenant, it was forbidden for a special cause, that the sons of Abraham should mix themselves with the reprobate; because they would have thus deprived themselves of the lawful inheritance which God had destined for them; nor would the face of the land have been renewed by the removal of all defilements. Since then in His just judgment God had long ago determined to destroy these nations, it was not lawful for the children of Abraham to rescind the divine decree, or to make any alteration in it.If therefore any one should insist too literally on this passage to prove the unlawfulness of making any contract with the ungodly, because God forbade it of old, he will not reason soundly, since God does not now command us to execute vengeance by putting all the wicked to death; nor is a certain country assigned to the Church in which it may dwell apart and have dominion. Still I do not deny that what was enjoined upon the ancient people, in some degree has reference to us; nay, we must carefully remark what I lately adverted to, that those, who voluntarily unite themselves with the ungodly, impose as it were a yoke on themselves to draw them to destruction. And in fact Paul embraced in this comparison all the grounds upon which unbelievers insinuate themselves into familiarity with us, to ensnare us by their corrupting influence. (2 Corinthians 6:14) As much as possible, therefore, must all ties of connection be rather broken, than that by union with God’s enemieswe should allow ourselves to be drawn away from Him by their allurements; for they will always be attempting, by all the artifices they can, to make a divorce between us and God. Besides, if we desire faithfully to serve God, there ought to be a perpetual quarrel between us and them. God then would have us not only separate ourselves from open communion with them, but since we are too much given to depravity, He also commands us to fly from all the snares which might gradually induce us to participate in their sins. But inasmuch as Paul justly reminds us, that if we are not permitted to have any dealings with unbelievers, we must “needs go out of the world,” (1 Corinthians 5:10,) it is proper for us to distinguish between the contracts which associate us with them and those which do not at all diminish our liberty.As long as we live among unbelievers, we cannot escape those dealings with them which relate to the ordinary affairs of life; but if we approach nearer, so that a greater intimacy should arise, we open the door as it were to Satan. Such are alliances between kings and nations, and marriages amongst private persons; and therefore Moses laid down rules respecting them both for the ancient people. And although our condition now-a-days is more free, still we are warned that all temptations are to be avoided which might give occasion to this evil. It is notorious that men are too apt to be led away by the blandishments of their wives; and also, that men in their power compel their wives to obedience. Those, therefore, who mix with idolaters, knowingly and wilfully devote themselves to idols. The same thing happens as to alliances; for men are ashamed in them to betray any marks of disrespect. Thus, to please the king of Syria, Ahaz raised an altar in the temple like that at Damascus. (2 Kings 16:10.) Thus while the Jews desired to gratify the Assyrians, they imitated their superstitions. In a word, it, is a most uncommon case that the religion of those should remain unaffected who seek to curry favor with the ungodly. But that they may cleave more earnestly to their duty, the danger I have spoken of is declared; otherwise such rejoinders as these would have been straightway in their mouths: “Although my wife is altogether averse from true piety, still I will stand firm; although my husband is not subject to God, yet I will never decline from the true course; although religion is not dear to our allies, still it shall not cease to be sacredly held in honor amongst ourselves.” Godtherefore interferes betimes, and declares that they will not be so magnanimous in resistance, when once they have opened the window to the evil. He adds, too, another evil,i.e., that the sacred land would be thus profaned; for, although the Israelites should be separated from the impieties of the Gentiles, still it was not excusable to allow them to have altars in that land in which God had chosen a sanctuary for Himself. Yet at the same time Moses warns them that it could scarcely be but that this association would involve the Israelites also. When he says, then, “lest they go a whoring after their gods, and one call thee,” he means that the Israelites would be like panders, if under cover of their covenant, and for the sake of preserving their good-will, they gave the Gentiles permission to exercise their superstitions; and also that this would be a snare to grosser sin; since whilst they feared to give offense, they would not refuse to go to their feasts, and thus would be partakers of their guilt. Literally, it is, “Lest perhaps thou strike a covenant, and they go a whoring after their gods, and do sacrifice unto their gods, and call thee,” which words may be thus paraphrased, so as to depend on the foregoing prohibition: “Lest it should happen, after you shall have made a covenant, that they should go a whoring,” etc.; or thus, “By no means make a covenant, because they will go a whoring after their idols, and when they shall offer sacrifices will call thee.” The meaning, however, will amount to the same; for he mentions the two worst results of their unlawful covenant,i.e., that these unbelieving nations will pollute the land, and under pretext of kindness will corrupt God’s people. But in order that they may be more earnest and courageous in their duty, the promise is added, that they shall be victorious over these nations. This was almost incredible, that wanderers and exiles as they were, they should easily and quickly be enabled to gain possession of so many lands; therefore God takes away all doubt, and thus commands the Israelites to obey His dominion at the end of this war, which they shall feel that they have waged successfully under His auspices. Wherefore he convicts them of ingratitude if they shall dare to relax any of that severity which He requires; as if He had said, Since these nations far excel you in numbers, and strength, and warlike equipments, it will plainly appear that you have not conquered them by your own power; it will therefore be more than iniquitous that the war, which shall be concluded under my guidance alone, and by my hand, should be finished in opposition to my will, and that you should be the disposers of that victory which I have gratuitously conferred upon you. The discrepancy is easily reconciled, that Moses should only enumerate six nations in Exodus, and add a seventh in Deuteronomy; for often he only names the Canaanites or Amorites, yet comprising bysynecdoche all the rest.
Bible Cross References
Deuteronomy 7:3 Joshua 23:12 Joshua 23:13 Judges 3:6 Judges 14:3 1 Kings 11:1 Ezra 9:12 Nehemiah 10:30

Verse 17

Matthew Henry's Concise Bible Commentary
God's covenant.
The Israelites are commanded to destroy every monument of idolatry, however curious or costly; to refuse all alliance, friendship, or marriage with idolaters, and all idolatrous feasts; and they were reminded not with idolaters, and all idolatrous feats; and they were reminded not to repeat the crime of making molten images. Jealously is called the rage of a man, (Proverbs 6:34); but in God it is holy and just displeasure. Those cannot worship God aright, who do not worship him only.
John Calvin Bible Commentary
Thou shalt make thee no molten gods.When he calls graven things, statues, and pictures, by the name of gods, he shews the object and sum of the Second Commandment, viz., that God is insulted when He is clothed in a corporeal image. Moreover, the name of God is transferred to idols, according to common parlance, and the corrupt opinion of the Gentiles; not that unbelievers thought that the Deity was included in the corruptible material, but because they imagined that it was nearer to them, if some earthly symbol of its presence were standing before their eyes. In this sense, they called the images of the gods their gods; because they thought they could not ascend to the heights in which the Deity dwelt, unless they mounted by these earthly aids. There is no doubt but that he comprehends bysynecdoche, all kinds of images, when he forbids the making of molten gods; because metal is no more abominated by God than wood, or stone, or any other material, out of which idols are usually made; but, inasmuch as the insane zeal of superstition is the more inflamed by the value of the material or the beauty of the workmanship, Moses especially condemned molten gods. All question on this point is removed by the fourth passage here cited, wherein the Israelites are forbidden to make gods of silver or gold, viz., because idolaters indulge themselves more fully in their worship of very precious idols, by the external splendor of which all their senses are ravished. To the same effect is the third passage, in which mention is not, only made of graven images, but there is also added the name of a statueor figured stone; for, although some expound these words as referring to a pavement, yet I have no doubt but that all monuments are included in them, wherein foolish men think that they have God in some measure visible, and therefore that they express all sculptures and pictures by which the spiritual worship of God is corrupted. For the object of Moses is to restrain the rashness of men, lest they should travesty God’s glory by their imaginations; for another clause is immediately added, “I am the Lord yourGod,” in which God reminds them that He is despoiled of His due honor, whenever men devise anything earthly or carnal respecting Him.The wordמצבה,matsebah, is sometimes used in a good sense; whence it follows, that no other statues are here condemned, except those which are erected as representations of God. The same also is the case as to the polished stone,viz., when it receives a consecration, which may attract men’s minds to regard it in a religious light, so as to worship God in the stone. But both in the second and third passages, Moses teaches men that as soon as they imagine anything gross or terrestrial in the deity, they altogether depart from the true God. And this is also expressed in the wordאלילים,elilim, which embraces in it statues, stones, and graven images, as well as molten gods. Some think that this word is compounded ofאל, althe negative particle, andאל,el,God. Others translate it “a thing of nought;” the Greeks and Latins have rendered it “idols.” It is plain, that the false representations, which travesty God, are so called to mark them with disgrace and ignominy. But, since the superstitious cease not to gloss over their errors with cavils, God is not content with this opprobrious name, but adds others also, respecting which their pretext was more specious; that we may know that whatsoever withdraws us from His spiritual service, or whatsoever men introduce alien from His nature, is repudiated by Him. In the fourth passage, theantithesis must be noted, which will presently be explained more fully, viz., when God forbids them to make gods of corruptible materials, since He has “spoken from heaven;” in which words He signifies that all are doing wrong, who, when they ought to look up to heaven, tie down their own minds as well as Him to earthly elements.
Bible Cross References
Exodus 20:4 Exodus 20:23 Leviticus 19:4 Deuteronomy 5:8 Deuteronomy 27:15 Judges 17:3 1 Kings 14:9 2 Chronicles 28:2

Verse 18

Matthew Henry's Concise Bible Commentary
The festivals.
Once a week they must rest, even in ploughing time, and in harvest. All worldly business must give way to that holy rest; even harvest work will prosper the better, for the religious observance of the sabbath day in harvest time. We must show that we prefer our communion with God, and our duty to him, before the business or the joy of harvest. Thrice a year they must appear before the Lord God, the God of Israel. Canaan was a desirable land, and the neighbouring nations were greedy; yet God says, They shall not desire it. Let us check all sinful desires against God and his glory, in our hearts, and then trust him to check all sinful desires in the hearts of others against us. The way of duty is the way of safety. Those who venture for him never lose by him. Three feasts are here mentioned: 1. The Passover, in remembrance of the deliverance out of Egypt. 2. The feast of weeks, or the feast of Pentecost; added to it is the law of the first-fruits. 3. The feast of in-gathering, or the feast of Tabernacles. Moses is to write these words, that the people might know them better. We can never be enough thankful to God for the written word. God would make a covenant with Israel, in Moses as a mediator. Thus the covenant of grace is made with believers through Christ.
McArther Bible Commentary
See note on Exo 12:14.
Bible Cross References
Exodus 12:2 Exodus 12:15 Exodus 12:16 Exodus 12:17 Exodus 12:19 Exodus 12:42 Exodus 13:4 Leviticus 23:6 Numbers 28:16 Numbers 28:17 Deuteronomy 16:3

Verse 19

Matthew Henry's Concise Bible Commentary
The festivals.
Once a week they must rest, even in ploughing time, and in harvest. All worldly business must give way to that holy rest; even harvest work will prosper the better, for the religious observance of the sabbath day in harvest time. We must show that we prefer our communion with God, and our duty to him, before the business or the joy of harvest. Thrice a year they must appear before the Lord God, the God of Israel. Canaan was a desirable land, and the neighbouring nations were greedy; yet God says, They shall not desire it. Let us check all sinful desires against God and his glory, in our hearts, and then trust him to check all sinful desires in the hearts of others against us. The way of duty is the way of safety. Those who venture for him never lose by him. Three feasts are here mentioned: 1. The Passover, in remembrance of the deliverance out of Egypt. 2. The feast of weeks, or the feast of Pentecost; added to it is the law of the first-fruits. 3. The feast of in-gathering, or the feast of Tabernacles. Moses is to write these words, that the people might know them better. We can never be enough thankful to God for the written word. God would make a covenant with Israel, in Moses as a mediator. Thus the covenant of grace is made with believers through Christ.
John Calvin Bible Commentary
When thou takest the sum of the children of Israel.The tribute which God here demands at the taking of the census, is very fitly annexed to the First Commandment; for God, in making them tributary to Himself, shews that they were under His jurisdiction and power; and because He had purchased them to Himself, He willed that this voluntary gift of acknowledgment should be paid to Him. Princes, in numbering their subjects, make an estimate of their power; but God, who needs not the aid and assistance of men, would have the Israelites testify, at least by some sign, that they live in subjection to Him by whom they were redeemed. Therefore, when David numbered the people, (2 Samuel 24:2,) it was a kind of emancipation of them from their subjection to God; and hence this pride, or temerity, or ingratitude, was so severely punished. But because it was useful and right that the people should be numbered, it is permitted upon this condition, that by paying aransom for every individual, they should acknowledge God as their sole King. The word is not badly rendered by some anatonement orexpiation, because, whilst they confessed that they owed their life to God, He was appeased towards them on the score of this testimony of their gratitude. But it may be derived from a word meaningto cover; for when they voluntarily subjected themselves to God, and fled beneath the shelter of his wings, they were protected and secure, under thiscovering. Therefore it is said below, that this gift was offered to God as “an atonement for their souls;” and this is expressed in other words, that there should “be no plague” or destruction among them, because their safety rested in God’s protection alone, that they should not be exposed to any evils. And since they had been Pharaoh’s servants, their freedom would have been unlawful unless God had authorized and maintained it. Wherefore it was just. that they should ascribe their deliverance by a solemn rite to God, lest they should suffer the punishment of fugitive slaves. But He appointed the same sum for all, that every one, of whatever rank, from the least, to the greatest, might know that they were altogether His. Nor need we wonder, that since this was a personal due, (as it is commonly phrased,) their condition was not taken into account, so that the rich should pay more than the poor, but that the same price should be paid for every soul.The shekelof the sanctuary was equivalent to an Attictetra-drachma, which Budaeus estimates at 14 sols French, or thereabouts; for thedidrachma amounts to seven sols, and the commondrachma to three and a half sols,minus a denier Tournois. This is the didrachma of which mention is made inMatthew 17:24; for when the Jews were conquered by the Romans, it is probable that, in order to make their yoke more galling, this right of tribute was transferred to their conquerors. For this divinely prescribed offering being the symbol of their freedom, exempted the Jews from all heathen dominion, as if free or only belonging to God. But. since by their own rebellion they had shaken off God’s yoke, He purposely suffered them to be despoiled of their right, in order to subject them to the tyranny of strangers. And this occurred just before Christ’s coming, that this new and unwonted oppression might increase their longing for Him. But inasmuch as this tribute was paid by command of the Law, the Jews were reminded that they were a people consecrated to God.
McArther Bible Commentary
See note on Exo 13:2.
Bible Cross References
Exodus 13:2 Exodus 13:12 Exodus 22:29

Verse 20

Matthew Henry's Concise Bible Commentary
The festivals.
Once a week they must rest, even in ploughing time, and in harvest. All worldly business must give way to that holy rest; even harvest work will prosper the better, for the religious observance of the sabbath day in harvest time. We must show that we prefer our communion with God, and our duty to him, before the business or the joy of harvest. Thrice a year they must appear before the Lord God, the God of Israel. Canaan was a desirable land, and the neighbouring nations were greedy; yet God says, They shall not desire it. Let us check all sinful desires against God and his glory, in our hearts, and then trust him to check all sinful desires in the hearts of others against us. The way of duty is the way of safety. Those who venture for him never lose by him. Three feasts are here mentioned: 1. The Passover, in remembrance of the deliverance out of Egypt. 2. The feast of weeks, or the feast of Pentecost; added to it is the law of the first-fruits. 3. The feast of in-gathering, or the feast of Tabernacles. Moses is to write these words, that the people might know them better. We can never be enough thankful to God for the written word. God would make a covenant with Israel, in Moses as a mediator. Thus the covenant of grace is made with believers through Christ.
John Calvin Bible Commentary
When thou takest the sum of the children of Israel.The tribute which God here demands at the taking of the census, is very fitly annexed to the First Commandment; for God, in making them tributary to Himself, shews that they were under His jurisdiction and power; and because He had purchased them to Himself, He willed that this voluntary gift of acknowledgment should be paid to Him. Princes, in numbering their subjects, make an estimate of their power; but God, who needs not the aid and assistance of men, would have the Israelites testify, at least by some sign, that they live in subjection to Him by whom they were redeemed. Therefore, when David numbered the people, (2 Samuel 24:2,) it was a kind of emancipation of them from their subjection to God; and hence this pride, or temerity, or ingratitude, was so severely punished. But because it was useful and right that the people should be numbered, it is permitted upon this condition, that by paying aransom for every individual, they should acknowledge God as their sole King. The word is not badly rendered by some anatonement orexpiation, because, whilst they confessed that they owed their life to God, He was appeased towards them on the score of this testimony of their gratitude. But it may be derived from a word meaningto cover; for when they voluntarily subjected themselves to God, and fled beneath the shelter of his wings, they were protected and secure, under thiscovering. Therefore it is said below, that this gift was offered to God as “an atonement for their souls;” and this is expressed in other words, that there should “be no plague” or destruction among them, because their safety rested in God’s protection alone, that they should not be exposed to any evils. And since they had been Pharaoh’s servants, their freedom would have been unlawful unless God had authorized and maintained it. Wherefore it was just. that they should ascribe their deliverance by a solemn rite to God, lest they should suffer the punishment of fugitive slaves. But He appointed the same sum for all, that every one, of whatever rank, from the least, to the greatest, might know that they were altogether His. Nor need we wonder, that since this was a personal due, (as it is commonly phrased,) their condition was not taken into account, so that the rich should pay more than the poor, but that the same price should be paid for every soul.The shekelof the sanctuary was equivalent to an Attictetra-drachma, which Budaeus estimates at 14 sols French, or thereabouts; for thedidrachma amounts to seven sols, and the commondrachma to three and a half sols,minus a denier Tournois. This is the didrachma of which mention is made inMatthew 17:24; for when the Jews were conquered by the Romans, it is probable that, in order to make their yoke more galling, this right of tribute was transferred to their conquerors. For this divinely prescribed offering being the symbol of their freedom, exempted the Jews from all heathen dominion, as if free or only belonging to God. But. since by their own rebellion they had shaken off God’s yoke, He purposely suffered them to be despoiled of their right, in order to subject them to the tyranny of strangers. And this occurred just before Christ’s coming, that this new and unwonted oppression might increase their longing for Him. But inasmuch as this tribute was paid by command of the Law, the Jews were reminded that they were a people consecrated to God.
Bible Cross References
Exodus 13:13 Exodus 13:15 Exodus 22:29 Exodus 23:15 Numbers 3:45 Deuteronomy 16:16

Verse 21

Matthew Henry's Concise Bible Commentary
The festivals.
Once a week they must rest, even in ploughing time, and in harvest. All worldly business must give way to that holy rest; even harvest work will prosper the better, for the religious observance of the sabbath day in harvest time. We must show that we prefer our communion with God, and our duty to him, before the business or the joy of harvest. Thrice a year they must appear before the Lord God, the God of Israel. Canaan was a desirable land, and the neighbouring nations were greedy; yet God says, They shall not desire it. Let us check all sinful desires against God and his glory, in our hearts, and then trust him to check all sinful desires in the hearts of others against us. The way of duty is the way of safety. Those who venture for him never lose by him. Three feasts are here mentioned: 1. The Passover, in remembrance of the deliverance out of Egypt. 2. The feast of weeks, or the feast of Pentecost; added to it is the law of the first-fruits. 3. The feast of in-gathering, or the feast of Tabernacles. Moses is to write these words, that the people might know them better. We can never be enough thankful to God for the written word. God would make a covenant with Israel, in Moses as a mediator. Thus the covenant of grace is made with believers through Christ.
John Wesley's Bible Commentary
Here is a repetition of several appointments made before, especially relating to their solemn feasts: when they had made the calf they proclaimed a feast in honour of it; now, that they might never do so again, they are here charged with the observance of the feasts which God had instituted. Thou shalt rest, even in earing - time and in harvest - The most busy times of the year. All wordly business must give way to that holy rest: harvest - work will prosper the better for the religious observation of the sabbath - day in harvest - time. Hereby we must shew that we prefer our communion with God, before either the business or the joy of harvest.
McArther Bible Commentary
See note on Exo 20:8.
Bible Cross References
Exodus 20:9 Exodus 23:12 Exodus 31:15 Exodus 35:2 Leviticus 23:3 Deuteronomy 5:13 Nehemiah 13:15

Verse 22

Matthew Henry's Concise Bible Commentary
The festivals.
Once a week they must rest, even in ploughing time, and in harvest. All worldly business must give way to that holy rest; even harvest work will prosper the better, for the religious observance of the sabbath day in harvest time. We must show that we prefer our communion with God, and our duty to him, before the business or the joy of harvest. Thrice a year they must appear before the Lord God, the God of Israel. Canaan was a desirable land, and the neighbouring nations were greedy; yet God says, They shall not desire it. Let us check all sinful desires against God and his glory, in our hearts, and then trust him to check all sinful desires in the hearts of others against us. The way of duty is the way of safety. Those who venture for him never lose by him. Three feasts are here mentioned: 1. The Passover, in remembrance of the deliverance out of Egypt. 2. The feast of weeks, or the feast of Pentecost; added to it is the law of the first-fruits. 3. The feast of in-gathering, or the feast of Tabernacles. Moses is to write these words, that the people might know them better. We can never be enough thankful to God for the written word. God would make a covenant with Israel, in Moses as a mediator. Thus the covenant of grace is made with believers through Christ.
McArther Bible Commentary
, 26 See note on Exo 23:14-19.
Bible Cross References
Exodus 23:14 Exodus 23:16 Leviticus 2:12 Numbers 28:26 Numbers 29:1 Deuteronomy 16:9 2 Chronicles 8:13

Verse 23

Matthew Henry's Concise Bible Commentary
The festivals.
Once a week they must rest, even in ploughing time, and in harvest. All worldly business must give way to that holy rest; even harvest work will prosper the better, for the religious observance of the sabbath day in harvest time. We must show that we prefer our communion with God, and our duty to him, before the business or the joy of harvest. Thrice a year they must appear before the Lord God, the God of Israel. Canaan was a desirable land, and the neighbouring nations were greedy; yet God says, They shall not desire it. Let us check all sinful desires against God and his glory, in our hearts, and then trust him to check all sinful desires in the hearts of others against us. The way of duty is the way of safety. Those who venture for him never lose by him. Three feasts are here mentioned: 1. The Passover, in remembrance of the deliverance out of Egypt. 2. The feast of weeks, or the feast of Pentecost; added to it is the law of the first-fruits. 3. The feast of in-gathering, or the feast of Tabernacles. Moses is to write these words, that the people might know them better. We can never be enough thankful to God for the written word. God would make a covenant with Israel, in Moses as a mediator. Thus the covenant of grace is made with believers through Christ.
John Wesley's Bible Commentary
Thrice in the year shall all the men - children appear - But it might be suggested, when all the males slain every part were gone up to worship in the place that God should chuse, the country would he left exposed to the insults of their neighbours; and what would become of the poor women and children? Trust God with them.
Bible Cross References
Exodus 23:14 Exodus 23:17 Deuteronomy 16:16 1 Samuel 1:3 2 Chronicles 8:13 Psalm 84:7 Ezekiel 46:9

Verse 24

Matthew Henry's Concise Bible Commentary
The festivals.
Once a week they must rest, even in ploughing time, and in harvest. All worldly business must give way to that holy rest; even harvest work will prosper the better, for the religious observance of the sabbath day in harvest time. We must show that we prefer our communion with God, and our duty to him, before the business or the joy of harvest. Thrice a year they must appear before the Lord God, the God of Israel. Canaan was a desirable land, and the neighbouring nations were greedy; yet God says, They shall not desire it. Let us check all sinful desires against God and his glory, in our hearts, and then trust him to check all sinful desires in the hearts of others against us. The way of duty is the way of safety. Those who venture for him never lose by him. Three feasts are here mentioned: 1. The Passover, in remembrance of the deliverance out of Egypt. 2. The feast of weeks, or the feast of Pentecost; added to it is the law of the first-fruits. 3. The feast of in-gathering, or the feast of Tabernacles. Moses is to write these words, that the people might know them better. We can never be enough thankful to God for the written word. God would make a covenant with Israel, in Moses as a mediator. Thus the covenant of grace is made with believers through Christ.
John Wesley's Bible Commentary
Neither shalt any man desire thy land - Not only they shall not invade it, but they shall not so much as think of invading it. What a standing Miracle was this, for so many Generations?
Bible Cross References
Exodus 33:2 Deuteronomy 16:16 Psalm 78:55 Psalm 120:1

Verse 25

Matthew Henry's Concise Bible Commentary
The festivals.
Once a week they must rest, even in ploughing time, and in harvest. All worldly business must give way to that holy rest; even harvest work will prosper the better, for the religious observance of the sabbath day in harvest time. We must show that we prefer our communion with God, and our duty to him, before the business or the joy of harvest. Thrice a year they must appear before the Lord God, the God of Israel. Canaan was a desirable land, and the neighbouring nations were greedy; yet God says, They shall not desire it. Let us check all sinful desires against God and his glory, in our hearts, and then trust him to check all sinful desires in the hearts of others against us. The way of duty is the way of safety. Those who venture for him never lose by him. Three feasts are here mentioned: 1. The Passover, in remembrance of the deliverance out of Egypt. 2. The feast of weeks, or the feast of Pentecost; added to it is the law of the first-fruits. 3. The feast of in-gathering, or the feast of Tabernacles. Moses is to write these words, that the people might know them better. We can never be enough thankful to God for the written word. God would make a covenant with Israel, in Moses as a mediator. Thus the covenant of grace is made with believers through Christ.
Bible Cross References
Matthew 13:33 Exodus 12:8 Exodus 12:10 Exodus 23:18 Exodus 29:34 Leviticus 2:11 Deuteronomy 16:4

Verse 26

Matthew Henry's Concise Bible Commentary
The festivals.
Once a week they must rest, even in ploughing time, and in harvest. All worldly business must give way to that holy rest; even harvest work will prosper the better, for the religious observance of the sabbath day in harvest time. We must show that we prefer our communion with God, and our duty to him, before the business or the joy of harvest. Thrice a year they must appear before the Lord God, the God of Israel. Canaan was a desirable land, and the neighbouring nations were greedy; yet God says, They shall not desire it. Let us check all sinful desires against God and his glory, in our hearts, and then trust him to check all sinful desires in the hearts of others against us. The way of duty is the way of safety. Those who venture for him never lose by him. Three feasts are here mentioned: 1. The Passover, in remembrance of the deliverance out of Egypt. 2. The feast of weeks, or the feast of Pentecost; added to it is the law of the first-fruits. 3. The feast of in-gathering, or the feast of Tabernacles. Moses is to write these words, that the people might know them better. We can never be enough thankful to God for the written word. God would make a covenant with Israel, in Moses as a mediator. Thus the covenant of grace is made with believers through Christ.
Bible Cross References
Exodus 23:19 Leviticus 23:10 Leviticus 23:14 Numbers 15:20 Numbers 18:13 Deuteronomy 14:21 Deuteronomy 26:2 Nehemiah 10:35

Verse 27

Matthew Henry's Concise Bible Commentary
The festivals.
Once a week they must rest, even in ploughing time, and in harvest. All worldly business must give way to that holy rest; even harvest work will prosper the better, for the religious observance of the sabbath day in harvest time. We must show that we prefer our communion with God, and our duty to him, before the business or the joy of harvest. Thrice a year they must appear before the Lord God, the God of Israel. Canaan was a desirable land, and the neighbouring nations were greedy; yet God says, They shall not desire it. Let us check all sinful desires against God and his glory, in our hearts, and then trust him to check all sinful desires in the hearts of others against us. The way of duty is the way of safety. Those who venture for him never lose by him. Three feasts are here mentioned: 1. The Passover, in remembrance of the deliverance out of Egypt. 2. The feast of weeks, or the feast of Pentecost; added to it is the law of the first-fruits. 3. The feast of in-gathering, or the feast of Tabernacles. Moses is to write these words, that the people might know them better. We can never be enough thankful to God for the written word. God would make a covenant with Israel, in Moses as a mediator. Thus the covenant of grace is made with believers through Christ.
Bible Cross References
Exodus 17:14 Exodus 24:4 Exodus 34:10

Verse 28

Matthew Henry's Concise Bible Commentary
The vail of Moses.
Near and spiritual communion with God improves the graces of a renewed and holy character. Serious godliness puts a lustre upon a man's countenance, such as commands esteem and affection. The vail which Moses put on, marked the obscurity of that dispensation, compared with the gospel dispensation of the New Testament. It was also an emblem of the natural vail on the hearts of men respecting spiritual things. Also the vail that was and is upon the nation of Israel, which can only be taken away by the Spirit of the Lord showing to them Christ, as the end of the law for righteousness to every one that believeth. Fear and unbelief would put the vail before us, they would hinder our free approach to the mercy-seat above. We should spread our wants, temporal and spiritual, fully before our heavenly Father; we should tell him our hinderances, struggles, trails, and temptations; we should acknowledge our offences.
EGW SDA Bible Commentary
(Matthew 4:1-11). No Pangs of Hunger
—Moses had, on special occasions, been thus long [forty days] without food. But he felt not the pangs of hunger. He was not harassed and tormented by a vile yet powerful foe. Moses was elevated above the human, and was enshrouded in the glory of God, and was especially sustained of God. The excellent glory inclosed him (Redemption Or The First Advent Of Christ With His Life And Ministry, 47, 48).
John Wesley's Bible Commentary
He wrote - God.
John Calvin Bible Commentary
And he was there with the Lord forty daysThe number of forty days is repeated, in order that the second Tables might have no less credit than the first; for we have stated that Moses was withdrawn from the common life of men, that he might bring the Law, as it were, from heaven. If he had only been kept a few days in the mount, his authority would not have been ratified by so conspicuous a miracle; but the forty days obtained full credit for his mission, so that the people might know that he was sent by God; inasmuch as the endurance of a fast for so long a period exceeded the capacity of human nature. Wherefore, in order that the majesty of the Law might be indubitable, its minister was invested with angelic glory; and hence he expressly records that “he did neither eat bread, nor drink watch” since it was requisite that he should be distinguished from other mortals, in order that his official character might be unquestionable. Now, it must be borne in mind, that this was not a mere fast of temperance or sobriety, but of special privilege, whereby exemption from the infirmity of the flesh was vouchsafed to Moses for a time, in order that his condition might be different from the rest of the human race. For neither did he feel any hunger, nor did he struggle with any longing for food, nor desire meat and drink any more than one of the angels. Therefore this instance of abstinence was never alleged as an example by the Prophets, nor did any one attempt to imitate what they all knew to be by no means accorded to them. I except Elijah, who, being sent to revive the Law, when it was almost lost, like a second Moses, abstained also from eating and drinking for forty days. The reason for the fast of Christ was similar, (Matthew 4:2;) for, in order to acquire full credit for tits Gospel, He desired to make it manifest that He was by no means inferior to Moses in this particular. Wherefore,the less excusable is that error, which sprang from gross ignorance, when all, without exception, endeavored to rival the Son of God in their annual fast, as if a new promulgation of the Gospel was entrusted to them. For neither did Christ fast forty day’s more than once in His life; nor during the whole of that time, as it is clearly specified, did he experience hunger; and His heavenly Father separated Him from communion with men, when He was preparing Himself to undertake the office of teacher.
Bible Cross References
Matthew 4:2 Luke 4:2 Exodus 24:18 Exodus 31:18 Exodus 34:1 Exodus 34:10 Deuteronomy 4:13 Deuteronomy 9:9 Deuteronomy 9:18 Deuteronomy 10:4 Deuteronomy 10:10 1 Kings 19:8

Verse 29

Matthew Henry's Concise Bible Commentary
The vail of Moses.
Near and spiritual communion with God improves the graces of a renewed and holy character. Serious godliness puts a lustre upon a man's countenance, such as commands esteem and affection. The vail which Moses put on, marked the obscurity of that dispensation, compared with the gospel dispensation of the New Testament. It was also an emblem of the natural vail on the hearts of men respecting spiritual things. Also the vail that was and is upon the nation of Israel, which can only be taken away by the Spirit of the Lord showing to them Christ, as the end of the law for righteousness to every one that believeth. Fear and unbelief would put the vail before us, they would hinder our free approach to the mercy-seat above. We should spread our wants, temporal and spiritual, fully before our heavenly Father; we should tell him our hinderances, struggles, trails, and temptations; we should acknowledge our offences.
EGW SDA Bible Commentary
Christ Is the Glory of the Law
—The glory that shone on the face of Moses was a reflection of the righteousness of Christ in the law. The law itself would have no glory, only that in it Christ is embodied. It has no power to save. It is lusterless only as in it Christ is represented as full of righteousness and truth (The Review and Herald, April 22, 1902).
John Wesley's Bible Commentary
The skin of his face shone - This time of his being in the mount he heard only the same he had heard before. But he saw more of the glory of God, which having with open face beheld, he was in some measure changed into the same image. This was a great honour done to Moses, that the people might never again question his mission, or think or speak slightly of him. He carried his credentials in his very countenance, some think as long as he lived, he retained some remainders of this glory, which perhaps contributed to the vigour of his old age; that eye could not wax dim which had seen God, nor that face wrinkle which had shone with his glory.
McArther Bible Commentary
The first time on the mount (Exo. 24:12-32:14), unlike the second, had not left Moses with a face which was reflecting some radiance associated with being in the presence of the Lord for an extended period of time. On the first occasion, mere mention was made of Moses' being gone forty days and nights (Exo 24:18). On the second, mention was made of the forty day and night absence, but adding that Moses had been there with the Lord neither eating nor drinking (Exo 34:28), which appears to draw attention to the different nature of the second visit. It, in comparison with the first, was not interrupted by the Lord's sending Moses away because of sin in the camp (Exo 32:7-10). A compliant people feared the evidence of God's presence. When not speaking to the Lord or authoritatively on His behalf to the people, Moses veiled his face. The apostle Paul advised that the veil prevented the people from seeing a fading glory and related it to the inadequacy of the old covenant and the blindness of the Jews in his day (see notes on 2Co 3:7-18).
Bible Cross References
Matthew 17:2 2 Corinthians 3:7 Exodus 31:18 Exodus 32:15 Deuteronomy 10:5 Ecclesiastes 8:1

Verse 30

Matthew Henry's Concise Bible Commentary
The vail of Moses.
Near and spiritual communion with God improves the graces of a renewed and holy character. Serious godliness puts a lustre upon a man's countenance, such as commands esteem and affection. The vail which Moses put on, marked the obscurity of that dispensation, compared with the gospel dispensation of the New Testament. It was also an emblem of the natural vail on the hearts of men respecting spiritual things. Also the vail that was and is upon the nation of Israel, which can only be taken away by the Spirit of the Lord showing to them Christ, as the end of the law for righteousness to every one that believeth. Fear and unbelief would put the vail before us, they would hinder our free approach to the mercy-seat above. We should spread our wants, temporal and spiritual, fully before our heavenly Father; we should tell him our hinderances, struggles, trails, and temptations; we should acknowledge our offences.
John Wesley's Bible Commentary
And Aaron and the children of Israel saw it, and were afraid - It not only dazzled their eyes, but struck such an awe upon them as obliged them to retire. Probably they doubted whether it was a token of God's favour, or of his displeasure.
Bible Cross References
2 Corinthians 3:7 Exodus 34:31 Ecclesiastes 8:1

Verse 31

Matthew Henry's Concise Bible Commentary
The vail of Moses.
Near and spiritual communion with God improves the graces of a renewed and holy character. Serious godliness puts a lustre upon a man's countenance, such as commands esteem and affection. The vail which Moses put on, marked the obscurity of that dispensation, compared with the gospel dispensation of the New Testament. It was also an emblem of the natural vail on the hearts of men respecting spiritual things. Also the vail that was and is upon the nation of Israel, which can only be taken away by the Spirit of the Lord showing to them Christ, as the end of the law for righteousness to every one that believeth. Fear and unbelief would put the vail before us, they would hinder our free approach to the mercy-seat above. We should spread our wants, temporal and spiritual, fully before our heavenly Father; we should tell him our hinderances, struggles, trails, and temptations; we should acknowledge our offences.
Bible Cross References
Exodus 16:22 Exodus 34:30 Exodus 34:32

Verse 32

Matthew Henry's Concise Bible Commentary
The vail of Moses.
Near and spiritual communion with God improves the graces of a renewed and holy character. Serious godliness puts a lustre upon a man's countenance, such as commands esteem and affection. The vail which Moses put on, marked the obscurity of that dispensation, compared with the gospel dispensation of the New Testament. It was also an emblem of the natural vail on the hearts of men respecting spiritual things. Also the vail that was and is upon the nation of Israel, which can only be taken away by the Spirit of the Lord showing to them Christ, as the end of the law for righteousness to every one that believeth. Fear and unbelief would put the vail before us, they would hinder our free approach to the mercy-seat above. We should spread our wants, temporal and spiritual, fully before our heavenly Father; we should tell him our hinderances, struggles, trails, and temptations; we should acknowledge our offences.
Bible Cross References
Exodus 34:31 Exodus 34:33 Exodus 35:1

Verse 33

Matthew Henry's Concise Bible Commentary
The vail of Moses.
Near and spiritual communion with God improves the graces of a renewed and holy character. Serious godliness puts a lustre upon a man's countenance, such as commands esteem and affection. The vail which Moses put on, marked the obscurity of that dispensation, compared with the gospel dispensation of the New Testament. It was also an emblem of the natural vail on the hearts of men respecting spiritual things. Also the vail that was and is upon the nation of Israel, which can only be taken away by the Spirit of the Lord showing to them Christ, as the end of the law for righteousness to every one that believeth. Fear and unbelief would put the vail before us, they would hinder our free approach to the mercy-seat above. We should spread our wants, temporal and spiritual, fully before our heavenly Father; we should tell him our hinderances, struggles, trails, and temptations; we should acknowledge our offences.
John Wesley's Bible Commentary
And Moses put a veil upon his face - This veil signified the darkness of that dispensation; the ceremonial institutions had in them much of Christ and the gospel, but a veil was drawn over it, so that the children of Israel could not distinctly and steadfastly see those good things to come which the law had a shadow of. It was beauty veiled, gold in the mine, a pearl in the shell; but thanks be to God, by the gospel, the veil is taken away from off the old testament; yet still it remains upon the hearts of those who shut their eyes against the light.
Bible Cross References
2 Corinthians 3:13 Exodus 34:32

Verse 34

Matthew Henry's Concise Bible Commentary
The vail of Moses.
Near and spiritual communion with God improves the graces of a renewed and holy character. Serious godliness puts a lustre upon a man's countenance, such as commands esteem and affection. The vail which Moses put on, marked the obscurity of that dispensation, compared with the gospel dispensation of the New Testament. It was also an emblem of the natural vail on the hearts of men respecting spiritual things. Also the vail that was and is upon the nation of Israel, which can only be taken away by the Spirit of the Lord showing to them Christ, as the end of the law for righteousness to every one that believeth. Fear and unbelief would put the vail before us, they would hinder our free approach to the mercy-seat above. We should spread our wants, temporal and spiritual, fully before our heavenly Father; we should tell him our hinderances, struggles, trails, and temptations; we should acknowledge our offences.
John Wesley's Bible Commentary
When he went before the Lord, he put off the veil - Every veil must be thrown aside when we go to present ourselves unto the Lord. This signified also, as it is explained, (2 Corinthians 3:16) , that when a soul turns to the Lord, the veil shall be taken away, that with open face it may behold his glory.
Bible Cross References
2 Corinthians 3:16 Exodus 34:35

Verse 35

Matthew Henry's Concise Bible Commentary
The vail of Moses.
Near and spiritual communion with God improves the graces of a renewed and holy character. Serious godliness puts a lustre upon a man's countenance, such as commands esteem and affection. The vail which Moses put on, marked the obscurity of that dispensation, compared with the gospel dispensation of the New Testament. It was also an emblem of the natural vail on the hearts of men respecting spiritual things. Also the vail that was and is upon the nation of Israel, which can only be taken away by the Spirit of the Lord showing to them Christ, as the end of the law for righteousness to every one that believeth. Fear and unbelief would put the vail before us, they would hinder our free approach to the mercy-seat above. We should spread our wants, temporal and spiritual, fully before our heavenly Father; we should tell him our hinderances, struggles, trails, and temptations; we should acknowledge our offences.
Bible Cross References
2 Corinthians 3:13 Exodus 35:1