"If a narrative paradigmatic of what Exodus is really about were to be sought, Exod 32-34 would be the obvious first choice.
"That these chapters are paradigmatic of Israel's relationship with Yahweh throughout the OT is also obvious, and the farthest thing from coincidence."503
The scene shifts now and we see what was happening in the Israelite camp while Moses was in the heights of Sinai receiving the instructions for the Israelites' worship. The people were apostatizing and were devising their own form of worship.504
Breaking God's covenant resulted in the Israelites' separation from fellowship with Him. It did not terminate their relationship with Him, but it did hinder their fellowship with Him. Similarly when Christians sin we do not cease to be God's people, but our fellowship with the Lord suffers.
"Moses had now returned to Mount Sinai and there God spoke with him again. The text has several indications that the author now wants to show that Israel's relationship with God had been fundamentally affected by their great sin' of worshiping the golden calf. All was not the same. The narrative shows that there was now a growing distance between God and Israel that had not been there before. Each of the following sections of narrative demonstrates specifically the changes that have occurred in God's relationship to Israel. We should also note that the Levites are chosen in this narrative; in Numbers 3 they replace the firstborn Israelites as priests. This represents a further change in Israel's relationship with God in the Sinai covenant."524
Notice some comparisons and contrasts between the narrative of the original giving of the covenant and this narrative that describes the renewal of the covenant.525
33:1-6 God would not now dwell in the midst of the Israelites as He intended to do in the tabernacle because they had repudiated His covenant with them (v. 3).
The announcement of the change in God's relation to Israel and the consequent loss of blessing led the people to mourn and sacrifice out of sorrow (vv. 4-6). They willingly gave up the use of the ornaments that they had used in the rebellion and that were, therefore, an offense to God.
33:7-11 The tent referred to here cannot be the tabernacle since the Israelites had not yet built it. It must have been a smaller tent used as a meeting place for Moses, the people, and God over which the pillar of cloud stood. This tent served some of the functions of the tabernacle that later replaced it. Moses now moved this tent outside the camp to symbolize the removal of God's presence from the people's midst.526
Moses' personal communion with God was uncommonly intimate (v. 11; cf. Num. 12:6-8).527"Face to face"is an idiom that communicates intimacy, not a theophany.528
33:12-16 God's withdrawal from Israel created problems for Moses as Israel's mediator. If God was not going to enter into covenant relationship to Israel as He had first described (13:21-22), how could Moses lead the nation (cf. 3:11, 13)? This is the focus of Moses' first request (v. 13). He wanted reassurance that God Himself would lead Israel in the wilderness.529God assured him that He would continue to go with His people and thus provide the rest that His presence among them inspired (v. 14). God gave another dramatic revelation of Himself similar to the one that He had formerly given at Sinai (19:9-25).
Moses' second request was that God might confirm him as God's chosen mediator among the Israelites. He also asked that God might confirm the nation as His chosen people in view of the change in the relationship (v. 16).
33:17-23 God promised this too (v. 17).
Third, Moses requested a greater perception of God's essential being than he had experienced thus far. This would also enable him to serve God more effectively in view of the altered relationship (v. 18). God explained that no one can view Him directly and live.
"As our bodily eye is dazzled, and its power of vision destroyed, by looking directly at the brightness of the sun, so would our whole nature be destroyed by an unveiled sight of the brilliancy of the glory of God."530
God did grant Moses a greater revelation of Himself even though it was a limited revelation. This revelation helped Moses fulfill his duty as a mediator by giving him a greater appreciation for the person of Yahweh (cf. 2 Cor. 12:4). This is what all the leaders of God's people need (cf. Phil. 3:8-10).
". . . though Yahweh does indeed come to Moses in theophany, what he gives to Moses is quite specifically notthe sightof this beauty, his glory, his Presence--that, indeed, he pointedly denies. What he gives rather is a description, and at that, a description not of how he looksbut of how he is."531
Moses had obtained God's promise to renew the covenant bond with Israel (33:14). Now God directed him to restore the covenant revelation by recopying the Ten Commandments on two new stone tablets. God both provided and wrote on the first tablets, but Moses provided and God wrote on the second set of tablets.
"As Moses had restored the covenant through his energetic intercession, he should also provide the materials for the renewal of the covenant record, and bring them to God, for Him to complete and confirm the record by writing the covenant words upon the tables."532
Again Moses stayed 40 days and nights in the mountain (v. 28), but this time Joshua did not accompany him.
"Israel's initial relationship with God at Sinai, characterized by the patriarchal simplicity of the Covenant Code [Exod. 20:22-23:33], is now represented by the complex and restrictive laws of the Code of the Priests [Exod. 35--Lev. 16]."533
34:1-9 The text does not record what Moses saw of God's self-revelation (33:18), but it does tell us what he heard. Moses stressed the mercy of God in this exposition of God's name, Yahweh (cf. 29:5-6).
"There is nothing more terrible than the way in which sin clings to a man and dogs his footsteps. Let a man once steal, and he is never trusted again, even though he has made reparation for it. Men look at their fallen brothers through their sin; but God looks at man through the idealised [sic] life, with a love that imputes to him every virtue for Christ's sake."534
Moses' response to God's gracious revelation was submission and worship (v. 8).535
Encouraged by this revelation Moses requested again (cf. 33:15) that God would dwell in the midst of Israel and lead His people into the Promised Land (v. 9). He besought the Lord again to re-establish His covenant acknowledging the sinfulness of the Israelites with whom he humbly identified.
34:10-26 In response God announced that He would restore the covenant. That is, He would establish the covenant again. Furthermore He would perform miracles never before seen, namely, driving out the Canaanites (v. 1).
To remind the Israelites of their duties in the covenant relationship, God repeated two of the fundamental ordinances (chs. 21-23) that would determine their attitude toward Him.
1. They were to make no covenants with the Canaanites but drive them out completely (vv. 11-16).
2. They were to worship God as He had specified (vv. 17-26) rather than as they thought best. Their failure in this had resulted in the worship of the golden calf.
34:27-28 God re-established the Mosaic Covenant when He had set these principles forth.
"The tangible token of the renewal is the handing over of two tables of the testimony like the first, which had been shattered at the time when the original covenant had been annulled. The ceremony was to be similar to the first one, but not so festive, just as the second wedding of one who marries his divorced wife is not quite the same as the first. The break has been healed, but it is not possible to undo the fact that at some time the break had existed."536
34:29-35 The transformation that Moses experienced as a result of his close fellowship with God showed in his physical appearance, particularly on his face (cf. Matt. 17:1-3). This change made the other Israelites uncomfortable around him. The evidence of his close relationship with God convicted them. Evidently Moses' shining face was evidence to the Israelites that he had been in the Lord's presence and that what he told them was an oracle from God. The purpose of the veil that Moses wore over his face while speaking with the Israelites at other times was to hide the fact that the glory was fading (2 Cor. 3:18).
"The physical nature of this phenomenon must remain a mystery, but its theological meaning is crystal clear. Moses, as covenant mediator, was authenticated as such by his resemblance to the God of glory whom he represented. It is precisely for this reason that Moses and Elijah shared the radiance of the transfigured Jesus (Luke 9:31-32)."537
"Henceforth, the covenant that God makes with Israel will focus on the role of the mediator. Through him God will display his glory to his people."538
The covenant as renewed rested on the separation of the people from the nations that God would drive out. The realization of the blessings that God promised depended on the Israelites' obedience to this command.
The blessing of God's people rests on the faithful lovingkindness of God and the intercession of their leaders, Jesus Christ and human leaders. We cannot stress too much the importance of the kind of intercession that Moses modeled on this occasion. If God has given you a ministry of leadership, your intercession for those you lead or your lack of it will directly affect their welfare.
