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but knew it, and their restoration awaits only their humble acceptance of the righteousness of God by faith in Jesus Christ. Points and Problems 1. "Go, get thee down; for thy peo ple, which thou broughtest out of the land of Egypt, have corrupted them selves" (Ex. 32:7). Here is an interest ing play on words. In this verse God informs Moses of the sin of Israel at the foot of the Mount, and indicates that He is about ready to display His wrath against them because of their “stiffnecked” character. He calls them "thy people" that is, Moses' people. God was ready to disown such a peo ple. But in verse 11 when Moses under takes intercession for these same peo ple, he refers to them as "thy people," that is, God's people. It was as though Moses was saying, “No, not my people, but Thy people. Thou must undertake for them in their present sin and need for they are Thine. Upon this basis of Israel’s relationship to God, Moses pleaded for them, and his plea availed. 2. "The Lord descended in the cloud" (Ex. 34:5). A fascinating study in the Word is that connected with the glory cloud. The glory of the Lord, symbolic of the presence of the Lord, may be traced from the beginning of God’s revelation to its very close. It is seen in Eden (Gen. 3:24), in the wilder ness (Ex. 16:7-10), on Mount Sinai (Ex. 24:16, .17), in the tabernacle and the temple (Ex. 40:34, 35; 1 Ki. 8:11), and in the book of Ezekiel (11:22, 23). Turning to the New Testament we see tl^e glory at the birth of Christ (Lk. 2:9), after the ascension of Christ (Acts 7:54, 55), and in connection, with our Lord’s second advent (Tit.' 2:13; Matt. 25:31). Finally, the Scrip tures predict a time when the glory of the Lord shall fill the whole earth (Num. 14:21). 3. "And the Lord passed by before him" (Ex. 34:6). At the burning bush, God revealed His eternal, self-existent character. In His descent to Mount Sinai in connection with the first giv ing of the law (Ex. 19:16-19; 20:18-21), He had shown His terror. Now, as He is about to forgive His people, He makes known His attribute of mercy and grace. Men must know all the attri butes of God before they can have a true conception of His character. Sin ning men must know the God of this present vision, the God of grace and forgiveness. Golden Text Illustration N um b e r s 14:18 Our life is like the dial of a clock. The hands are God’s hands. . . The short hand is the hand of discipline, the long hand, the hand of mercy. Slowly and surely, the hand of dis cipline must pass, and God speaks at each stroke. But over and over passes
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them. For the people, a time of judg ment and: intercession followed. (Read carefully chapters 32 to 34.) Then, “the Lord said unto Moses, Hew thee out two tables of stone like unto the first” (34:1). With these two tables, Moses returned to Mount Sinai a n d once' more met the Lord. This time the Lord declared plainly who and what He was. He was merciful, longsuffering, and abundant in goodness and truth; yet He was the holy and altogether righteous One, who would, in right eousness, visit iniquity ufron the re bellious people,'to the third and fourth generation. That this promise has been strictly kept, the after history unmis takably proves. ..Moses was overcome by the revela tion of God which he received, and he bowed his head and worshiped before the Lord. Then he pleaded that the Lord might go with His people, even though they were a stiffnecked gener ation,^ and forgive their iniquity and their sin. I t :should be noticed here that Moses had become so truly one with the people that, in his pleading, he confessed their sin his own. In this Moses reminds us of the One who bore our sjns on Calvary and was willing to assurpe all the obligations of those who put their trust in Him (cf. 1 Pet. 2:24). in. T he C ovenant (34:27, 28) The covenant was embodied in the Ten Commandments, written in the words that God gave to Moses in the Mount. That covenant was the cove nant of law, demanding constant and perfect obedience from all the people upon pain of death. It was calculated to teach the people that the purpose of this was to lead them to another, by which a spirit would be given to them that would enable them to keep God’s law and so please Him (cf. Rom. 10:1-10). The old covenant is one in which the people do something; in the new covenant, God is the doer. In the old covenant, the people were required to give a guarantee that they would keep it; in the new, God gives the guaran tee that He will keep it. There will come a day when the people of Israel will cease attempting to establish their own righteousness, and will take Gdd at His word, accept the new cove nant, and become well pleasing unto Him. Their sin' is*already forgiven, if they
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