EXODUS 34
The parallel between this chapter and 2 Corinthians 3 is obvious to every reader. Both chapters begin with a reference to tables prepared to receive divine writing, and end with glory shining in the face of the Mediator. 2 Corinthians 3 is the New Testament counterpart to Exodus 34. The tables here differ from those which were broken, inasmuch as these were fashioned under the hand of one who was in the blessedness of divine favour, and they were taken up by him to God.
God having made Himself known as acting in sovereign grace and mercy, and having one before Him who had found grace in His eyes — typically Christ — the thought could be introduced of the fashioning down here of tables suitable to be divinely written upon. In 2 Corinthians 3 the saints are seen to be the tables upon which there is divine writing. These are not “stone tables” but “fleshy tables of the heart”. It indicates that men have become the subjects of a divine work sovereignly wrought, so that, as in relation with Christ, they may take divine impressions and answer to them.
The first tables were broken to indicate that in connection with man as in the flesh all was hopeless. But then God falls back, if we may so say, on His own sovereignty as that by which alone His promises [p. 292] could be made good, and a people secured for His pleasure. And this leads to the thought of other tables being hewn on which the covenant might be written. It is a figure of that which will take place as to Israel in a coming day, when Ezekiel 36: 24 - 28 will be fulfilled. “And I will sprinkle clean water upon you, and ye shall be clean: from all your uncleannesses and from all your idols will I cleanse you. And I will give you a new heart, and I will put a new spirit within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and keep mine ordinances, and ye shall do them”. In new covenant conditions there will be new tables, for men will become the subjects of a divine work, and as such they will be capable of receiving and retaining divine impressions and answering to them for God’s pleasure, as having His Spirit within them. Jeremiah 31: 31 - 34 shows what God will write in the tables which He has formed.
Now the spirit of all this is made good in the saints today. There are “fleshy tables” under the hand of the Mediator. Hearts made tender and impressionable so that what God is in the grace of the new covenant can be written upon them. Simon said, “I am a sinful man, Lord” (Luke 5); the woman of Luke 7 wept at the feet of Jesus, attracted by the forgiving grace of the Creditor; Saul of Tarsus, subdued in the presence of the glorified One, said, “What shall I do, Lord?” We see in each of these — and in how many others! — hearts made impressionable God-ward. Who could bring this about, in those whose hearts are naturally as hard as the nether [p. 293] mill-stone, but God? It is effected in the sovereignty of His mercy.
The saints at Corinth had been “manifested to be Christ’s epistle ministered by us, written, not with ink, but the Spirit of the living God; not on stone tables, but on fleshy tables of the heart”. Their hearts being made impressionable by divine working, Christ could write upon them, using Paul as a pen, and making every mark in the power of the Spirit of God. But what is written is the knowledge of God as revealed through the Mediator in the grace of the new covenant, so that it might be true in the hearts of the saints — “They shall all know me”. Then Paul goes on to speak of himself as made competent by God to be a new covenant minister, “not of letter, but of spirit. For the letter kills, but the Spirit quickens ... Now the Lord is the Spirit” (2 Corinthians 3: 6, 17. Note that verses 7 to 16 are a parenthesis). This brings in a very blessed thought. We have to do with One who not only makes known to us perfectly in Himself the grace and love of God, but who quickens those who believe on Him so that they live in the knowledge of God, and are in liberty with God as having the Spirit of the Lord. He thus secures a living response to God. That is the character of what is going on now.
I need hardly say that we do not get the new covenant in Exodus 34. The time had not come for that. It was literally the ministry of death and condemnation, and the glory had to be veiled. But it had an “end” (2 Corinthians 3: 13) upon which the children of Israel could not fix their eyes. They will see that “end” in another day, but in the meantime we are privileged to read the old covenant without a veil,
[p. 294] and to see that Christ is the Spirit of it all, and that it had in view that which could only have its fulfilment under new covenant conditions.
In the light of what Jehovah proclaimed Himself to be, “Moses made haste, and bowed his head to the earth and worshipped”; he appealed to Him as Adonai (Lordship in blessing) to go in the midst of them. He fully owned what the people were, but counted upon the One who was supreme in mercy and grace to go with them. His going with them would involve the pardon of their iniquity and sin, but “take us for an inheritance” would involve His discipline — His dealing with all stiff-neckedness so as to remove it — and formation in all that was pleasurable to Him. It was a great request. But if Moses knew the people he also knew his God. He knew the promises; he knew what the people must be if they were to be God’s inheritance; and he counted on God to bring it all about. His prayer will yet be answered in the day when Jehovah will say, “Blessed be ... Israel mine inheritance!” (Isaiah 19: 25).
But through what a course of discipline under God’s government will Moses’ prayer be answered! Jehovah said, “Behold, I make a covenant: before all thy people I will do marvels that have not been done in all the earth”, etc. I think this has in view, not only the driving out of “the inhabitants of the land”, but all that God would do with Israel in order that they might be truly an inheritance for Him. Just because God has chosen His people, and known them, and wrought in them, and, made known His grace and the purpose of His love to them, He must deal with all the stiff-neckedness of their flesh in His government and discipline.
[p. 295] For it is to be noted that His government goes on alongside His mercy and grace (see verses 6, 7). We must never forget this. In the kingdom of God mercy and grace are supreme, but there is government there also. “Whatever a man shall sow, that also shall he reap” (Galatians 6: 7). “He that does a wrong shall receive the wrong he has done, and there is no respect of persons” (Colossians 3: 25). The word of Amos is very striking as to this; it is addressed to “the whole family that I brought up from the land of Egypt, saying, You only have I known of all the families of the earth; therefore will I visit upon you all your iniquities. Shall two walk together except they be agreed?” (Amos 3: 1 - 3). All these governmental dealings are to displace from God’s people the things of which He cannot approve. He must have us in agreement with Himself, and if we allow that which displeases Him He must make us feel that He is displeased, and that the fruit of our stiff-neckedness is bitter.
Then God would have His people to consider that their course will affect their children. I think He intends that to touch them in a tender spot. A man must be hard who can go on indifferently in a course which he knows will have baneful consequences for his children. If a parent gets away from the Lord, and out of touch with his brethren, what kind of crop is he sowing for his children to reap? It is one of the saddest things in connection with spiritual decline and departure that the children suffer.
But a people walking in the Spirit find the government of God always in their favour. It is “glory and honour and peace to every one that works good” (Romans 2: 7, 10). “Knowing that whatever good each [p. 296] shall do, this he shall receive of the Lord, whether bond or free” (Ephesians 6: 8). God’s government ensures that we shall be compensated for any suffering or loss that may be entailed by faithfulness and obedience.
David displeased Jehovah, and to the end of his days he suffered in the government of God. But he bowed to it, and then it was turned to good account, so that his last days were his best. As disciplined and subdued he received by the Spirit the pattern of the temple, and of all the service connected with it (1 Chronicles 28: 11 - 19). And he devoted all his accumulated treasure to the house of Jehovah. The flesh being practically rebuked and subdued under discipline, the true devotedness of his heart came out.
God produces in His people that which He can work on, and He goes on with them patiently in mercy and grace, in government and discipline, and continually ministering Christ to them. He works in a thousand ways to rebuke and set aside what is of the flesh in them, and to bring them into correspondence with Himself, so that He may have pleasure in them. “Take us for an inheritance” suggests that God is to have His portion and satisfaction in His people. What could bring it about but His own power, and the sovereignty of His mercy?
The covenant in this chapter is made with Moses and with Israel (verse 27), That is, it is made with the Mediator — typically Christ — and with the people as identified with Him. “Behold, I make a covenant”: God engages Himself unalterably, and He will carry through that which He has before Him.
The great elementary and foundation principles of covenant relations with God are briefly touched on [p. 297] again, but in a new connection. All stands now in relation to the fact that One Man has found grace in God’s eyes, and that the people are viewed as identified with Him. In His death — typified by Moses being put in a cleft of the rock — man after the flesh has been hidden, as it were, from God’s sight, so that in verse 3 no other man is in view but the One who has found grace. And He comes out of the cleft to be the Mediator with glory shining in His face. Now if all that God is, as made known in Christ and through His death, is before us, we shall realise that our true happiness for time and eternity is bound up with the knowledge of Him. If I allow an idol to come in I rob my heart of its true joy as well as robbing God of what He values.
Jehovah pledges Himself to deal with all the enemies of His people, but on their part they were to make no covenant with them. There must be absolute separation from all that would rob God of His place in their hearts. Everything that would displace this blessed God must be demolished, shattered, and hewn down (verse 13). People often ask, What is an idol? We have no list of idols because each one has to find out for himself what his idol is — what it is that displaces God from His due place in his heart. Break it, whatever it is! If I allow an idol to steal my heart away I am a loser, but what about His side? I know nothing more touching than what we get here, “Jehovah — Jealous is his name — is a jealous God” (verse 14). How it expresses the love of God for His people! It is as much as to say, I love my people so intensely that I cannot bear to be deprived of their affections. Have you really thought that God values your affections?
[p. 298] Then the feast of unleavened bread must be kept; God has provided us with it in Christ. He has brought in a new character of Manhood that we might feed upon it, and purge out all that is contrary to it. We see everywhere in the world an inflating principle, giving importance to that which has no true value before God. But in Christ we see One marked by purity, holiness, sincerity, and truth; all that is delightful to God; and nothing inflated — nothing appearing to be greater than it really was. When they said to Him, Who art thou? He answered, “Altogether that which I also say to you”. That is unleavened bread, and as we appreciate it and feed upon it, we shall become unleavened; we shall hate and purge out every kind of leaven.
The claim of God over the first-born is to be owned. What is sheltered must be hallowed, and only held as ransomed. And in this connection we get, “None shall appear before me empty”. How, indeed, could a ransomed one appear empty? He must surely have an appreciation of Christ — a note of praise!
Then the rest of the seventh day must be observed, and the distinctive feature of it in this case is that “in ploughing time and in harvest thou shalt rest”. It intimates the necessity for recurring periods in which we cease from activity to contemplate in rest what God has done. The sabbaths must be kept, no matter what the needs of the Lord’s work may be; for I suppose that ploughing time and harvest might typify the most exacting and strenuous times in His work. The soul must know what it is to lay aside its activities, and have its rest with God. I am afraid we do not always keep our sabbaths. We are either doing something, or occupied with what [p. 299] we are going to do. There is not enough restfulness with God.
Observing “the feast of weeks” comes next. That is Pentecost; it typifies all that is connected with the presence of the Spirit on earth. At Pentecost the Spirit came down, and “the first-fruits of wheat-harvest” appeared — a company here on earth after the order of Christ. The wave-sheaf of the first-fruits (Leviticus 23: 10, 11) is Christ Himself in resurrection (1 Corinthians 15: 23), and that would be a sheaf of barley, for barley-harvest came before wheat-harvest. Barley only appeared in the offerings as the “oblation of jealousy, a memorial oblation, bringing iniquity to remembrance” (Numbers 5: 15). It might speak of Christ as having come under all the consequences of His people’s unfaithfulness and sin. Barley was also paid as the price of the adulteress whom Hosea had to take — another figure of the unfaithfulness of Israel (Hosea 3). But Christ, having charged Himself with all the sins of His people, has died for them, and the wave-sheaf of barley is the risen Christ, clear of all the sins that He died for, and of death itself, so that His people are no longer in their sins, but in Christ the risen One.
But wheat represents what Christ is as the Pattern or Parent-grain of an entirely new order. He is the Grain of wheat who fell into the ground and died that He might bring forth much fruit after His own order (John 12: 24). To observe “the first-fruits of wheat-harvest” is to apprehend what the assembly is as being, by the Spirit, in the life of Christ, so that He is reproduced and continued in them for the pleasure of God and for testimony here.
We must first learn Christ as the One who has died [p. 300] for our sins. He has borne the judgment due to His people for their unfaithfulness. The waving of the sheaf of first-fruits “on the next day after the Sabbath” indicated that everything had been cleared away connected with their unfaithfulness, and the risen One was accepted for them (Leviticus 23: 11). Then we can learn Christ as the Grain of wheat who fell into the ground and died that there might be much fruit after His order — that saints as having the Spirit might be “the first-fruits of wheat-harvest”.
Ruth and Naomi “came to Bethlehem in the beginning of the barley-harvest” (Ruth 1: 22), and Ruth “kept with the maidens of Boaz to glean, until the end of the barley-harvest and of the wheat-harvest”. The end of it was that she became united to Boaz, and brought forth a son who was named Obed — “Worshipper”. We are permitted to “glean even among the sheaves” in the field of the true Boaz, and if we learn with God what the wave-sheaf of barley and “the first-fruits of wheat-harvest” really mean, we shall know what it is to be married to Another, who has been raised up from among the dead, and there will be true service and worship for God.
Then “the feast of ingathering at the turn of the year” looks on to the accomplishment of every divine thought in the dispensation of the fulness of times. Everything will be gathered in that is for God’s glory and man’s blessing! Not a single proposal of divine love that has not come to fruition! We anticipate it as knowing Jesus glorified. Everything has been gathered in, not yet on earth, but in a glorified Christ in courts above. And the Spirit has been given to bring the joy of it into saints on earth, so that it might flow out in refreshing power to others. John 7: 37 - 39 is our “feast of ingathering”. We anticipate by the Spirit what will ere long be a public and universal joy.
All this is deserving of much consideration as giving the tenor of the covenant. It is obvious that these things, viewed in their typical import, were dependent on the coming of Christ, the accomplishment of redemption, and the gift of the Spirit. They could only be brought about under new covenant conditions. And it is striking that it should be said that it was “through his talking with him” that the skin of Moses’ face shone. God had talked with Moses, and had unfolded what He was, and had brought out in a typical way all that His people were to be as identified with Christ for His pleasure. He had talked, in figure, of conditions in which His people, as loving Him, should be responsive to Him, and intelligent as to His ways and glory in grace, keeping the feasts with God, and responding to His will in happy obedience. No wonder that the skin of Moses’ face shone!
But the people could not bear to look on that shining face. “The children of Israel could not fix their eyes on the face of Moses, on account of the glory of his face, a glory which is annulled”. “Moses put a veil on his own face, so that the children of Israel should not fix their eyes on the end of that annulled”. All that God had spoken, as applied, in the letter of it, to man in the flesh could only condemn him, for he did not answer to it. However blessed it was typically, it was literally a ministry of death and condemnation, for Moses was not a quickening Spirit, nor could he give his spirit to the people, nor could the glory of his face bring them into conformity with himself as [p. 302] the Mediator. Hence the veil had to be on his face, and for Israel “unto this day the same veil remains in reading the old covenant”. Moses is still veiled for them, for when he is read “the veil lies upon their heart”.
The veil on Israel’s heart is self-sufficiency, which makes them still refuse to submit to God’s righteousness. But when Israel’s heart turns to the Lord the veil will be taken away. What a wonderful chapter Exodus 34 will be to them then! For they will see that CHRIST is the Spirit of it all. What they will see, we are privileged to see now. All this had an “end” on which we can, through infinite grace, fix our eyes. The “end” was the glory of the Lord as the Mediator of the new covenant. He has come out of death and gone up on high, and the glory of all that God is in grace is shining in His face.
There is no veil now either on His face or our hearts. He makes those who believe on Him to live in the knowledge of God, and in response to God, for He is the quickening Spirit. And He gives His Spirit to those who believe. We have the Spirit of the glorified Man in whose face the glory of God shines. Is it not surpassingly wonderful? One has to ask oftentimes, Do we really believe it? “But we all, looking on the glory of the Lord with unveiled face, are transformed according to the same image from glory to glory, even as by the Lord the Spirit” (2 Corinthians 3: 18). If we had not His Spirit we should have no liberty to look on the glory of the Lord, or to see Him as the Spirit of these marvellous types. But we have liberty to look on it all, and there is transforming power in it. Saints under new covenant ministry are transfigured. (It is the same word as in Matthew 17: 2 and Mark 9: 2).
This is “the surpassing glory” which could not be seen or known until it shone in the face of Him of whom Moses in Exodus 34 is so distinctly a type. The whole typical system was temporary, but its Spirit abides, for CHRIST was the Spirit of it all. Now we have to do with the ministry of the Spirit and of righteousness, and all is abiding. The ministry of the new covenant subsists and abounds in glory.