Exodus Chapter 34 Bible Study: The Covenant Renewed, God's Character Revealed, and Moses' Radiant Face

The Command for New Tablets

Exodus chapter 34 begins with God’s command to Moses, signaling a path towards the renewal of the broken covenant. “And the Lord said to Moses, ‘Cut for yourself two tablets of stone like the first ones, and I will write on these tablets the words that were on the first tablets which you broke.'” This command is a direct response to the catastrophic golden calf incident where Moses, in righteous anger, shattered the original tablets, symbolizing Israel’s breaking of the covenant (Exodus 32:19). The fact that God instructs Moses to “cut for yourself” the new tablets is significant. Unlike the first set, which were “the work of God” (Exodus 32:16), this second set requires human effort in their preparation. This subtle detail might imply that while God is gracious to restore, there is now a human responsibility involved in the process of covenant renewal, a reminder of their part in the brokenness.

Nevertheless, God assures Moses, “I will write on these tablets the words that were on the first tablets.” This demonstrates God’s unwavering faithfulness to His Law and His covenant promises. Despite Israel’s rebellion, God does not change His standards or abandon His foundational principles. He is immutable. The very same words, the Ten Commandments, which represent the core of the covenant, will be reinscribed. This act signifies God’s willingness to re-establish the relationship with His people, not by lowering His standards, but by reiterating His holy demands. It’s an act of grace, offering a second chance, but it also underscores the seriousness of the Law and the need for obedience. The command to prepare new tablets sets the stage for a profound encounter between God and Moses, leading to the formal renewal of the covenant. It is a testament to God’s patience and His desire for reconciliation with His rebellious people.

Moses’ Ascent and God’s Descent

Following the command to prepare new tablets, Moses ascends Mount Sinai once more for a renewed encounter with God. “So Moses cut two tablets of stone like the first ones. Then he rose early in the morning and went up Mount Sinai, as the Lord had commanded him; and he took in his hand the two tablets of stone.” Moses’ prompt obedience in preparing the tablets and ascending the mountain demonstrates his renewed commitment and his role as the faithful mediator. He carries the blank tablets, ready for God’s divine inscription.

The divine response to Moses’ ascent is immediate and awe-inspiring: “Now the Lord descended in the cloud and stood with him there, and proclaimed the name of the Lord.” This is a direct fulfillment of Moses’ bold request in Exodus 33:18, “Please, show me Your glory.” God descends in the “cloud,” the familiar manifestation of His presence and glory (Exodus 19:9, 16; 24:16). He “stood with him there,” indicating a personal, intimate encounter, fulfilling the promise of “My Presence will go with you” (Exodus 33:14). This descent of God in the cloud is a powerful visual of His condescending grace, meeting Moses in his human limitations.

The climax of this encounter is God’s proclamation of His “name.” In biblical context, God’s “name” is not just a label but a revelation of His very character and essence. This is not a mere utterance of “Yahweh,” but a profound self-disclosure of who God is. This moment is one of the most significant theological revelations in the entire Old Testament, providing the foundational understanding of God’s attributes that will be referenced throughout Scripture. It is a direct answer to Moses’ desire to “know You” (Exodus 33:13) and to see God’s glory, which God had promised to reveal as His “goodness” (Exodus 33:19). The stage is set for a defining moment of divine self-revelation.

The Proclamation of God’s Name and Character

The heart of Exodus 34 lies in God’s profound self-proclamation to Moses, a revelation of His character that becomes a cornerstone of biblical theology. “And the Lord passed before him and proclaimed, ‘The Lord, the Lord God, merciful and gracious, longsuffering, and abounding in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, by no means clearing the guilty, visiting the iniquity of the fathers upon the children and the children’s children to the third and fourth generation.'” This is often referred to as the “creed of God” or the “Thirteen Attributes of God.”

Let’s break down these attributes:

The Lord, the Lord God (Yahweh, Yahweh El): Reiterates His covenant name, emphasizing His eternal, self-existent nature and His absolute sovereignty.
Merciful (rachum): Implies a deep, compassionate tenderness, like a mother’s womb, a profound pity for the suffering.
Gracious (chanun): Signifies His unmerited favor, His readiness to bestow blessings freely, even upon the undeserving.
Longsuffering (erekh appayim – literally “slow to anger”): Highlights His patience and forbearance, His slowness to punish despite provocation.
Abounding in goodness (rav chesed – literally “great in loyal love” or “steadfast love”): Emphasizes His covenant faithfulness, His unwavering love and loyalty to His promises and His people. This is a key attribute of His covenant relationship.
And truth (ve’emet): Indicates His reliability, trustworthiness, and faithfulness to His word. He is consistent with His character.
Keeping mercy for thousands (notser chesed la’alafim): His loyal love extends to countless generations, demonstrating the vastness and enduring nature of His grace.
Forgiving iniquity and transgression and sin (nose avon vafesha vachat’ah): He is a God who pardons all categories of human wrongdoing:
- Iniquity (avon): Perversity, twistedness, the moral distortion of sin.
- Transgression (pesha): Rebellion, revolt, a deliberate breaking of covenant.
- Sin (chat’ah): Missing the mark, falling short of God’s standard. This comprehensive forgiveness highlights His desire for reconciliation.

God’s Mercy and Justice Revealed

The proclamation of God’s character in Exodus 34:6-7 is a profound theological statement that balances His infinite mercy with His unwavering justice. While the first part of the proclamation emphasizes His abundant grace and forgiveness, the latter part provides a crucial counterpoint: “by no means clearing the guilty, visiting the iniquity of the fathers upon the children and the children’s children to the third and fourth generation.” This declaration ensures that God’s mercy is not to be mistaken for leniency towards sin or a disregard for justice.

By no means clearing the guilty (ve’nakkeh lo yenakkeh – literally “and clearing, He will not clear”): This is a strong double negative in Hebrew, emphasizing that God will absolutely not declare the guilty innocent without proper atonement or judgment. His holiness demands that sin be addressed. He is just and righteous, and His moral order must be upheld. This prevents any notion of cheap grace or that God simply overlooks sin.
Visiting the iniquity of the fathers upon the children and the children’s children to the third and fourth generation: This statement has often been misunderstood as God punishing innocent descendants for their ancestors’ sins. However, biblical scholars interpret this not as punishing the innocent, but as describing the consequences of persistent, unrepented sin within a family or community. If children continue in the same patterns of idolatry and rebellion as their parents and grandparents, they will experience the cumulative effects and judgment for their own sin. It highlights the generational impact of sin, where evil patterns can be passed down, leading to repeated cycles of divine discipline. It is a warning about the pervasive and long-lasting effects of unaddressed sin, particularly idolatry, which often had deep roots in family and tribal practices.

This dual revelation of God’s character – infinite mercy and unwavering justice – is foundational to understanding His nature throughout Scripture. He is not just a God of love, nor just a God of wrath; He is both perfectly merciful and perfectly just. His forgiveness is real and abundant, but it never compromises His righteousness. This balance is ultimately and perfectly displayed in the cross of Jesus Christ, where God’s justice was satisfied by Christ bearing the penalty for sin, and His mercy was extended to all who believe (Romans 3:25-26). The proclamation in Exodus 34:6-7 becomes a recurring theme, quoted or alluded to in many other biblical passages (e.g., Numbers 14:18; Nehemiah 9:17; Psalm 86:15; 103:8; 145:8; Joel 2:13; Jonah 4:2). It is the definitive self-revelation of Yahweh’s character.

Moses’ Worship and Renewed Intercession

Upon hearing God’s profound self-revelation, Moses responds with immediate and humble worship, followed by a renewed, bold intercession for his people. “So Moses made haste and bowed his head toward the earth and worshiped. Then he said, ‘If now I have found grace in Your sight, O Lord, let my Lord, I pray, go among us, even though we are a stiff-necked people; and pardon our iniquity and our sin, and take us as Your inheritance.'”

Moses’ response to God’s glory and character is appropriate: he “made haste and bowed his head toward the earth and worshiped.” This is an act of profound reverence and submission, acknowledging God’s majesty and holiness after such an intimate revelation. His worship is not merely a formality but a heartfelt response to the overwhelming goodness and truth of God.

Following his worship, Moses immediately resumes his role as intercessor, building on the attributes God just revealed. He appeals to the “grace” he has found in God’s sight and then makes his core request: “let my Lord, I pray, go among us.” This is a direct plea for the restoration of God’s personal presence, the very thing God had threatened to withdraw in Exodus 33:3. Moses understands that God’s presence is essential for their journey and their identity. He acknowledges the very reason for God’s reluctance: “even though we are a stiff-necked people.” He doesn’t deny their sin or stubbornness but uses it as a basis for appealing to God’s longsuffering and mercy.

He then explicitly asks for pardon: “and pardon our iniquity and our sin.” This directly references God’s attribute of “forgiving iniquity and transgression and sin” that was just proclaimed. Moses is holding God to His own revealed character. Finally, he asks, “and take us as Your inheritance.” This is a profound request for full restoration of the covenant relationship, where Israel would once again be God’s treasured possession, His chosen people (Exodus 19:5). Moses’ intercession here is a model of prayer: it is rooted in worship, acknowledges sin, appeals to God’s revealed character and promises, and seeks the restoration of God’s presence and relationship. It demonstrates Moses’ unwavering love for his people and his absolute dependence on God’s grace.

The Renewal of the Covenant

God responds to Moses’ renewed intercession by formally renewing the covenant with Israel, reiterating its terms and warnings. “And He said: ‘Behold, I make a covenant with you. Before all your people I will do marvels such as have not been done in all the earth, nor in any nation; and all the people among whom you are shall see the work of the Lord. For it is an awesome thing that I will do with you.'” This opening statement emphasizes the renewed commitment from God’s side. He promises to perform “marvels” that will be unparalleled, ensuring that His power and presence are evident to all nations, thereby upholding His reputation. This promise of awesome works reinforces His sovereignty and His unique relationship with Israel.

The covenant renewal then proceeds with specific commands and warnings, highlighting the conditions for maintaining this restored relationship:

Obedience and Expulsion of Inhabitants: “Observe what I command you this day. Behold, I am driving out from before you the Amorite and the Canaanite and the Hittite and the Perizzite and the Hivite and the Jebusite.” God reaffirms His promise to clear the land, but this is contingent on Israel’s obedience.
No Covenants with Inhabitants: “Take heed to yourself, lest you make a covenant with the inhabitants of the land wherever you go, lest it be a snare in your midst.” This is a critical warning against forming alliances or treaties with the pagan nations in Canaan. Such covenants would inevitably lead to spiritual compromise and idolatry.
Destruction of Idolatrous Practices: “But you shall destroy their altars, break their sacred pillars, and cut down their wooden images (Asherim).” This command is absolute. Israel is to utterly dismantle all forms of pagan worship in the land. This is essential for maintaining their distinct identity as God’s holy people and preventing the spread of idolatry.

This section of the covenant renewal emphasizes God’s demand for exclusive worship and His intolerance for syncretism. The broken covenant necessitated a clear restatement of these foundational principles. God is not merely forgiving their past sin; He is setting clear boundaries for their future conduct to prevent a recurrence of the golden calf incident. The renewed covenant is a testament to God’s grace, but it is grace that demands a response of obedience and fidelity. It underscores that while God is merciful, He also has non-negotiable standards for His people.

Prohibition of Idolatry and Treaty with Canaanites

The renewed covenant places a strong emphasis on the absolute prohibition of idolatry and any form of compromise with the pagan practices of the Canaanites. “For you shall worship no other god, for the Lord, whose name is Jealous, is a jealous God.” This statement reiterates the first commandment (Exodus 20:3). God declares His name to be “Jealous” (qanna), signifying His passionate zeal for His own honor and His exclusive right to worship. He demands complete devotion and will not tolerate rivals. This “jealousy” is not a human flaw but a divine attribute that protects His holiness and His covenant relationship.

The warning against making covenants with the inhabitants of the land is further elaborated: “lest you make a covenant with the inhabitants of the land, and they play the harlot with their gods and make you eat of their sacrifices, and you take of their daughters for your sons and give your daughters to their sons; and their daughters play the harlot with their gods and make your sons play the harlot with their gods.” This vividly describes the slippery slope of spiritual compromise. Making treaties would lead to social interaction, then participation in pagan feasts (“eat of their sacrifices”), and ultimately intermarriage. Intermarriage with idolaters was a primary pathway for Israel to be drawn into idolatry, as the foreign spouses would introduce their gods and practices into the Israelite households. The phrase “play the harlot with their gods” is a common biblical metaphor for spiritual unfaithfulness and idolatry, likening it to prostitution.

This section highlights God’s foresight and His understanding of human weakness. He knew that even seemingly innocent interactions could lead to profound spiritual corruption. Therefore, the command was absolute: no treaties, no intermarriage, no participation in their worship. This was crucial for Israel’s spiritual survival and their distinct identity as God’s holy nation. The severity of this warning, coming immediately after the golden calf incident, underscores that idolatry was not a minor offense but a direct threat to their very existence as God’s covenant people. It teaches us the importance of guarding against spiritual compromise and recognizing the subtle ways the world’s values can infiltrate our faith.

Laws for Worship and Festivals

As part of the renewed covenant, God reiterates several key laws pertaining to worship and the annual festivals, emphasizing their importance for Israel’s ongoing relationship with Him. These laws were not new but were being reinforced after the recent breach of the covenant.

No Molded Gods: “You shall make no molded gods for yourselves.” This is a direct prohibition against the very sin they had just committed with the golden calf. It reiterates the second commandment (Exodus 20:4) and serves as a stark reminder of the consequences of violating it.
The Feast of Unleavened Bread (Passover): “The Feast of Unleavened Bread you shall keep. Seven days you shall eat unleavened bread, as I commanded you, in the appointed time of the month of Abib; for in the month of Abib you came out from Egypt.” This festival commemorates Israel’s hasty departure from Egypt, when they had no time for bread to rise. It is a perpetual reminder of God’s deliverance and their redemption from slavery. It also symbolizes putting away the “leaven” of sin (1 Corinthians 5:7-8).
Consecration of the Firstborn: “All that open the womb are Mine, every male firstborn among your livestock, whether ox or sheep. But the firstborn of a donkey you shall redeem with a lamb; and if you will not redeem him, then you shall break his neck. All the firstborn of your sons you shall redeem.” This law, first given in Exodus 13, emphasizes God’s ownership of all firstborn, signifying His claim on the first and best of everything. The redemption of human firstborn (and donkeys) with a sacrifice points to the need for substitutionary atonement, foreshadowing Christ, the firstborn who redeems us.

These reiterated laws serve to re-establish the rhythm of worship and remembrance that was central to Israel’s covenant life. They were designed to keep God at the center of their national and individual lives, constantly reminding them of His mighty acts of deliverance and His holy demands. Observing these laws was an act of obedience and a means of maintaining their distinct identity as God’s chosen people.

The Sabbath Reiteration

The Sabbath commandment, which was so prominently emphasized in Exodus 31 and whose violation was a key aspect of the golden calf sin, is reiterated once more in this renewed covenant. “Six days you shall work, but on the seventh day you shall rest; in plowing time and in harvest you shall rest.” This specific mention of “plowing time and in harvest” is significant. These were the busiest and most critical times of the agricultural year, when the temptation to work without ceasing would be strongest. By commanding rest even during these demanding seasons, God underscores the absolute priority of the Sabbath. It was not merely a convenience but a divine imperative, a matter of trust and obedience.

This reiteration reinforces the Sabbath as a non-negotiable aspect of their covenant relationship. It was a weekly sign of their allegiance to God, acknowledging Him as Creator and Sustainer, and trusting in His provision even when they ceased their labor. It was a reminder that their productivity and sustenance ultimately came from God, not from their own endless toil. The Sabbath was a spiritual discipline designed for their physical and spiritual well-being, preventing them from becoming enslaved to work, just as they had been enslaved in Egypt.

Coming after the golden calf incident, this re-emphasis on the Sabbath serves as a powerful reminder of the consequences of neglecting God’s commands and prioritizing human endeavors over divine rest. It highlights that true worship involves both active service and faithful observance of God’s appointed times for rest and reflection. The Sabbath was a perpetual reminder of God’s sovereignty over time and labor, and Israel’s call to live by His rhythms.

The Firstborn and the Feast of Unleavened Bread

The laws concerning the firstborn and the Feast of Unleavened Bread are repeated in Exodus 34, underscoring their foundational importance in the renewed covenant. “All that open the womb are Mine, and every male firstborn among your livestock, whether ox or sheep. But the firstborn of a donkey you shall redeem with a lamb; and if you will not redeem him, then you shall break his neck. All the firstborn of your sons you shall redeem.” This law, first given in Exodus 13, emphasizes God’s ownership of all firstborn, signifying His claim on the first and best of everything. The firstborn were seen as representing the strength and beginning of a family or flock, and thus belonged to God as a sign of His sovereignty and their deliverance from Egypt (where the firstborn of Egypt were struck down).

The redemption of the firstborn of a donkey with a lamb, and the redemption of human firstborn, points to the need for substitutionary atonement. Since a donkey was an unclean animal and could not be sacrificed, it had to be redeemed or its neck broken. For human firstborn, a payment (later specified as five shekels in Numbers 3:47) was required. This constant reminder of redemption foreshadows the ultimate redemption provided by Jesus Christ, the “firstborn over all creation” (Colossians 1:15), who through His sacrifice redeems us from the curse of the law and sin.

The Feast of Unleavened Bread is also reiterated: “The Feast of Unleavened Bread you shall keep. Seven days you shall eat unleavened bread, as I commanded you, in the appointed time of the month of Abib; for in the month of Abib you came out from Egypt.” This festival, celebrated immediately after Passover, commemorates Israel’s hasty departure from Egypt, when they had no time for their bread to rise. Eating unleavened bread for seven days was a perpetual reminder of God’s deliverance and their redemption from slavery. Spiritually, leaven often symbolizes sin (1 Corinthians 5:7-8), so eating unleavened bread also represented a call to purity and a separation from the “leaven” of their former lives in Egypt and the recent idolatry. These laws served to engrave the memory of God’s redemptive acts into the fabric of Israel’s daily and yearly life, ensuring that they would never forget their identity as God’s redeemed people.

The Feast of Weeks and the Feast of Ingathering

Two more crucial annual festivals are reiterated in Exodus 34, completing the cycle of the three pilgrim feasts where all Israelite males were required to appear before the Lord.

The Feast of Weeks (Pentecost): “And you shall observe the Feast of Weeks, of the firstfruits of wheat harvest, and the Feast of Ingathering at the year’s end.” The Feast of Weeks, also known as Pentecost (meaning “fifty” in Greek, as it was celebrated fifty days after Passover), marked the end of the grain harvest, specifically the “firstfruits of wheat harvest.” It was a time of thanksgiving for God’s provision of the harvest. Historically, it also came to commemorate the giving of the Law on Mount Sinai. This festival symbolized God’s faithfulness in providing for His people’s physical needs and His spiritual provision through His Word. In the New Testament, Pentecost becomes the day the Holy Spirit was poured out, marking the birth of the Church and the spiritual harvest of souls (Acts 2).
The Feast of Ingathering (Tabernacles/Booths): This feast, celebrated “at the year’s end,” marked the completion of the entire agricultural year, when all the produce had been gathered in. It was a time of great rejoicing and thanksgiving for God’s bountiful provision. Also known as the Feast of Tabernacles or Booths, it involved living in temporary shelters to commemorate Israel’s forty years of wandering in the wilderness, reminding them of God’s faithful provision and protection during their nomadic journey. This feast looked back to their wilderness experience and forward to the ultimate ingathering of God’s people.

The command for “all your males shall appear before the Lord God, the God of Israel, three times in the year” for these three feasts (Unleavened Bread, Weeks, Ingathering) emphasizes the importance of corporate worship and pilgrimage. It was a unifying experience for the nation, bringing them together to remember God’s mighty acts and to offer Him thanks. God promises protection during these pilgrimages: “For I will cast out the nations before you and enlarge your borders; neither will any man covet your land when you go up to appear before the Lord your God three times in the year.” This divine assurance meant they could leave their homes and fields unprotected, trusting God to safeguard their land while they were away worshipping Him. This highlights God’s faithfulness to provide and protect those who prioritize His worship. These festivals were not mere rituals but vital expressions of their covenant relationship, designed to keep God’s redemptive history alive in the hearts of His people.

The Prohibition of Boiling a Kid in Its Mother’s Milk

Among the various laws reiterated in Exodus 34, one stands out for its specific and somewhat unusual nature: “You shall not boil a young goat in its mother’s milk.” This prohibition, repeated twice elsewhere in the Pentateuch (Exodus 23:19; Deuteronomy 14:21), has been interpreted in various ways throughout history, and it forms the basis for Jewish dietary laws regarding the separation of meat and dairy.

While the precise reasoning is debated, several interpretations are commonly offered:

Pagan Practice: The most widely accepted view is that this was a prohibition against a specific Canaanite pagan ritual. Archaeological findings and ancient texts suggest that some Canaanite fertility rites involved boiling a young animal in its mother’s milk as a sympathetic magic to ensure bountiful harvests. By forbidding this practice, God was ensuring Israel’s distinctness from paganism and preventing them from participating in rituals that were an abomination to Him. It was a clear command to separate themselves from the idolatrous practices of the surrounding nations.
Cruelty and Unnaturalness: Another interpretation suggests it was a prohibition against an act deemed unnatural or cruel. Boiling a young animal in the very substance that sustained its life could be seen as a violation of the natural order and a lack of compassion. It would be an act that goes against the very essence of life and nurture.
Symbol of Life and Death: Some see it as a symbolic command against mixing life (milk) with death (the boiled animal), or against an act that perverts the natural cycle of life.

Regardless of the precise underlying reason, the inclusion of this law in the renewed covenant emphasizes God’s concern for every aspect of Israel’s life, even seemingly minor dietary or agricultural practices. It underscores His desire for His people to be holy and distinct, not only in their worship but also in their daily lives. It teaches us that God cares about how we live, how we treat His creation, and how we separate ourselves from the ungodly practices of the world around us. It is a command that encourages ethical and compassionate living, and a complete break from anything associated with pagan worship.

Moses Writes the Words of the Covenant

Following God’s detailed instructions and the reiteration of the covenant laws, Moses is commanded to record these words, signifying their permanence and authority. “Then the Lord said to Moses, ‘Write these words, for according to the tenor of these words I have made a covenant with you and with Israel.'” This command for Moses to “write these words” is crucial. While God Himself would write the Ten Commandments on the stone tablets (Exodus 34:1), Moses is responsible for writing down the broader terms of this renewed covenant, including the specific laws and warnings detailed in this chapter. This act of writing ensures that the covenant terms are preserved for future generations, serving as a permanent record of God’s expectations and promises.

The phrase “according to the tenor of these words I have made a covenant with you and with Israel” emphasizes that the written words are the very basis of the covenant. The covenant is not a vague agreement but a defined set of terms, obligations, and blessings. It highlights the importance of God’s revealed Word as the foundation for His relationship with His people. The written law provides clarity, accountability, and a standard for obedience.

“So he was there with the Lord forty days and forty nights; he neither ate bread nor drank water. And He wrote on the tablets the words of the covenant, the Ten Commandments.” This statement confirms that Moses spent another forty days and forty nights on Mount Sinai, mirroring his first ascent (Exodus 24:18; Deuteronomy 9:9, 18). This extended period of fasting and communion with God signifies the intensity and sacredness of this renewed encounter. It also demonstrates Moses’ complete reliance on God for sustenance during this divine encounter. Crucially, it reiterates that God Himself “wrote on the tablets the words of the covenant, the Ten Commandments.” This confirms that the Ten Commandments, the core of the moral law, are divinely authored and immutable, serving as the foundation for all other covenant stipulations. Moses writes the broader covenant terms, but God inscribes the foundational Ten Words. This dual authorship underscores the divine origin and authority of the entire Law given at Sinai.

Moses’ Radiant Face

Upon descending from Mount Sinai after his second forty-day encounter with God, Moses’ face radiated with a divine glow, a visible sign of his intimate communion with the Lord. “Now it came to pass, when Moses came down from Mount Sinai (and the two tablets of the Testimony were in Moses’ hand when he came down from the mountain), that Moses did not know that the skin of his face shone while he talked with Him.” The radiance of Moses’ face was a direct result of being in God’s glorious presence. It was a reflection of the divine glory that had passed before him (Exodus 33:22-23). The Hebrew word for “shone” (qaran) can also mean “sent out rays” or “had horns,” leading to some historical mistranslations (like Michelangelo’s statue of Moses with horns), but the context clearly indicates a radiant glow.

Moses himself was unaware of this phenomenon, which speaks to his humility and his complete absorption in the divine encounter. He was not seeking personal glory but was simply a vessel for God’s presence. This unawareness makes the phenomenon even more striking, as it was an unsolicited manifestation of God’s glory through His servant.

The reaction of Aaron and all the children of Israel was one of awe and fear: “So when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone, and they were afraid to come near him.” The glory of God, even reflected in a human face, was too overwhelming for them. This fear highlights the vast chasm between God’s holiness and human sinfulness. The people, still tainted by the golden calf idolatry, could not bear the direct manifestation of God’s glory, even indirectly. Moses’ radiant face served as a tangible, undeniable proof that he had indeed been with God and that the words he brought were truly from the Lord. It validated his authority as God’s mediator. This radiance foreshadows the glory of Christ, who is the direct and perfect image of God’s glory (Hebrews 1:3; 2 Corinthians 4:6). Moses’ shining face was a temporary reflection; Christ’s glory is inherent and eternal.

The Veil Over Moses’ Face

Due to the people’s fear and inability to approach Moses because of his radiant face, Moses began to veil himself. “Then Moses called to them, and Aaron and all the rulers of the congregation returned to him; and Moses spoke to them. Afterward all the children of Israel came near, and he gave them as commandments all that the Lord had spoken with him on Mount Sinai. And when Moses had finished speaking with them, he put a veil on his face.” Moses’ action of veiling himself was a compassionate response to the people’s fear, allowing them to approach him and hear God’s commands without being overwhelmed.

The veil served a practical purpose, enabling communication. However, in the New Testament, Paul provides a profound theological interpretation of this veil in 2 Corinthians 3:7-16. Paul explains that the glory on Moses’ face was “passing away” or fading. The veil was not only to shield the people from the intensity of the glory but also to prevent them from seeing its diminishing nature. This symbolizes the temporary and fading nature of the Old Covenant. The Law, though glorious, was a ministry of death and condemnation because it revealed sin without providing the power to overcome it.

Paul contrasts this with the “surpassing glory” of the New Covenant in Christ. In Christ, the veil is removed, and believers can behold the glory of the Lord with “unveiled face” (2 Corinthians 3:18). This means that through faith in Christ, we have direct access to God’s presence and His transforming power. We are not afraid of His glory; rather, we are transformed by it. The veil over Moses’ face also symbolizes the spiritual blindness of Israel under the Old Covenant, unable to fully grasp the spiritual intent and ultimate purpose of the Law, which pointed to Christ.

“But whenever Moses went in before the Lord to speak with Him, he would take the veil off until he came out; and he would come out and speak to the children of Israel what he had been commanded. And whenever the children of Israel saw the face of Moses, that the skin of Moses’ face shone, then Moses would again put the veil on his face until he went in to speak with Him.” This pattern shows that Moses removed the veil when he was in God’s presence, indicating his direct and unhindered communion. He wore it when speaking to the people, acknowledging their limitations. This constant veiling and unveiling served as a perpetual reminder of the unique, mediated nature of the Old Covenant relationship and the temporary glory of the Law, all pointing forward to the greater, unveiled glory of Christ.

Practical Lessons from Exodus 34

Exodus 34 is a cornerstone chapter, offering profound practical lessons for our faith journey:

1. God’s Unwavering Faithfulness and Grace: Despite Israel’s grievous sin with the golden calf, God graciously renews His covenant and re-inscribes His Law. This demonstrates His incredible patience, His abounding goodness, and His steadfast love. Even when we fail, God remains faithful to His promises and is always ready to restore fellowship when we repent. This should inspire hope and confidence in His character.

2. The Importance of God’s Self-Revelation: God’s proclamation of His name and attributes (merciful, gracious, longsuffering, abounding in goodness and truth, forgiving, yet just) is foundational. Understanding God’s character is essential for true worship, effective prayer, and living a life that honors Him. We must continually seek to know God as He has revealed Himself, not as we imagine Him to be.

3. The Balance of Mercy and Justice: The “creed of God” in Exodus 34:6-7 perfectly balances God’s mercy and justice. He is abundantly forgiving, but He will “by no means clear the guilty.” This teaches us that while grace is free, it is not cheap. Sin has consequences, and God’s holiness demands justice. This balance is fully satisfied in Christ’s atonement.

4. The Power of Worship and Intercession: Moses’ immediate worship after seeing God’s glory, followed by his bold and selfless intercession, models how we should respond to God. True worship leads to deeper communion and empowers us to pray effectively for others, appealing to God’s revealed character and promises.

5. The Necessity of Obedience and Separation from the World: The renewed covenant reiterates strong prohibitions against idolatry, treaties with pagans, and intermarriage. This emphasizes God’s demand for exclusive loyalty and the importance of separating ourselves from worldly influences that can compromise our faith. We must be vigilant against spiritual compromise in all areas of life.

6. The Significance of God’s Appointed Times (Sabbath and Festivals): The reiteration of the Sabbath and the three annual feasts underscores the importance of intentional times of rest, worship, and remembrance of God’s mighty acts. These rhythms are designed for our spiritual and physical well-being, helping us keep God at the center of our lives and trust in His provision.

7. The Glory of God and Our Transformation: Moses’ radiant face, a result of being in God’s presence, points to the transformative power of encountering God’s glory. While Moses’ glory was temporary and veiled, in the New Covenant, through Christ and the Spirit, believers can behold God’s glory with unveiled faces and are progressively transformed into His likeness (2 Corinthians 3:18). This encourages us to seek God’s presence for personal transformation.

8. The Superiority of the New Covenant: The veil over Moses’ face, as interpreted by Paul, highlights the temporary and fading nature of the Old Covenant and the Law. It points to the surpassing glory and direct access to God available through the New Covenant in Jesus Christ. We live in a time of greater revelation and direct relationship with God through the Holy Spirit.

These lessons from Exodus 34 are not just historical accounts but living truths that continue to shape our understanding of God, His covenant with humanity, and our call to live lives of worship, obedience, and transformed glory.

Cross-References and Broader Biblical Themes

Exodus 34 is a foundational chapter, with its themes and declarations recurring throughout the biblical narrative.

1. God’s Character (The “Creed of God”):

Numbers 14:18: Moses quotes this passage in his intercession after the spies’ report, appealing to God’s longsuffering and mercy.
Nehemiah 9:17: The Levites confess God’s character, echoing these attributes during a time of national repentance.
Psalm 86:15: “But You, O Lord, are a God full of compassion, and gracious, Longsuffering and abundant in mercy and truth.” Directly quotes or alludes to Exodus 34:6.
Psalm 103:8: “The Lord is merciful and gracious, Slow to anger, and abounding in mercy.”
Psalm 145:8: “The Lord is gracious and full of compassion, Slow to anger and great in mercy.”
Joel 2:13: “Return to the Lord your God, For He is gracious and merciful, Slow to anger, and of great kindness; And He relents from doing harm.”
Jonah 4:2: Jonah complains that he knew God was “gracious and merciful, slow to anger and abundant in lovingkindness, One who relents from doing harm,” showing this was a well-known theological truth.
Romans 3:25-26: The cross of Christ perfectly demonstrates how God can be both just and the justifier of those who believe, satisfying both His justice and His mercy.

2. Covenant Renewal and Obedience:

Deuteronomy 4:13, 10:4: Moses reiterates that God wrote the Ten Commandments on the tablets, reinforcing their divine origin and the covenant terms.
Joshua 24:14-25: Joshua challenges Israel to choose whom they will serve, emphasizing the need for exclusive worship and commitment to the covenant.
Jeremiah 31:31-34: Prophecy of the New Covenant, where God’s law will be written on hearts, not stone tablets, highlighting the internal transformation.
Hebrews 8:6-13: Explains how the New Covenant, mediated by Christ, is superior to the Old Covenant which was found faulty because of human inability to keep it.

3. Prohibition of Idolatry and Separation:

Deuteronomy 7:1-6: Strong commands to utterly destroy the inhabitants and their idols in Canaan, and not to intermarry, reinforcing the warnings in Exodus 34.
1 Kings 11:1-8: Solomon’s downfall due to his foreign wives leading him into idolatry, a tragic fulfillment of the warning in Exodus 34.
2 Corinthians 6:14-18: Paul’s exhortation for believers not to be unequally yoked with unbelievers, drawing principles of separation from the Old Testament.
1 John 5:21: “Little children, keep yourselves from idols.” A timeless command for believers.

4. Festivals and Worship:

Leviticus 23: Provides detailed instructions for all the annual feasts, including Unleavened Bread, Weeks (Pentecost), and Tabernacles (Ingathering).
Deuteronomy 16:1-17: Moses reiterates the laws for the three annual pilgrim feasts.
Acts 2:1-4: The fulfillment of the Feast of Weeks (Pentecost) with the outpouring of the Holy Spirit.

5. Moses’ Radiant Face and the Veil:

2 Corinthians 3:7-18: Paul’s profound theological interpretation of Moses’ veiled face, contrasting the fading glory of the Old Covenant with the surpassing and transforming glory of the New Covenant in Christ. This is the primary New Testament commentary on this passage.
Hebrews 1:3: Christ is the “brightness of His glory and the express image of His person,” showing Him as the ultimate and perfect revelation of God’s glory.
John 1:14: “And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” Jesus reveals God’s glory.

6. The Sabbath:

Isaiah 58:13-14: Promises blessings for those who honor the Sabbath.
Mark 2:27-28: Jesus declares, “The Sabbath was made for man, and not man for the Sabbath. Therefore the Son of Man is also Lord of the Sabbath.”

Exodus 34 stands as a monumental chapter, not only detailing the renewal of the covenant but also providing a foundational understanding of God’s complex and beautiful character, which is ultimately and perfectly revealed in Jesus Christ.

Exodus Chapter 34 Bible Study: The Covenant Renewed, God’s Character Revealed, and Moses’ Radiant Face