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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 34:18–27. His two-level outline is real structure in the source text, so it is rendered as structure.
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. Note, Men need not be drawn from their religion by the temptation of mirth, for we serve a Master that has abundantly provided for the joy of his servants: serious godliness is a continual feast, and joy in God always.
I.Once a week they must rest (Exo 34:21), even in earing time, and in harvest, the most busy times of the year.
All worldly business must give way to that holy rest; harvest-work will prosper the better for the religious observance of the sabbath-day in harvest-time. Hereby we must show that we prefer our communion with God, and our duty to him, before either the business or the joy of harvest.
II.Thrice a year they must feast (Exo 34:23); they must then appear before the Lord, God, the God of Israel.
In all our religious approaches to God, we must eye him as the Lord God, infinitely blessed, great, and glorious, that we may worship him with reverence and godly fear, as the God of Israel, a God in covenant with us, that we may be encouraged to trust in him, and to serve him cheerfully. We always are before God; but, in holy duties, we present ourselves before him, as servants to receive commands, as petitioners to sue for favours, and we have reason to do both with joy. But it might be suggested that, when all the males from every part of the country had gone up to worship in the place that God should choose, the country would be left exposed to the insults of their neighbours; and what would become of the poor women and children, and sick and aged, that were left at home? Trust God with them (Exo 34:24): Neither shall any man desire thy land; not only they shall not invade it, but they shall not so much as think of invading it. Note,
1.All hearts are in God's hands, and under his check; he can lay a restraint, not only upon men's actions, but upon their desires. Canaan was a desirable land, and the neighbouring nations were greedy enough; and yet God says, "They shall not desire it." Let us check all sinful desires in our own hearts against God and his glory, and then trust him to check all sinful desires in the hearts of others against us and our interest.
2.The way of duty is the way of safety. If we serve God, he will preserve us; and those that venture for him shall never lose by him. While we are employed in God's work, and are attending upon him, we are taken under special protection, as noblemen and members of parliament are privileged from arrests.
III.The three feasts are here mentioned, with their appendages.
1.The passover, and the feast of unleavened bread, in remembrance of their deliverance out of Egypt; and to this is annexed the law of the redemption of the first-born, Exo 34:18-20. This feast was instituted, Exo 12:13, and urged again, Exo 23:15.
2.The feast of weeks, that is, that of pentecost, seven weeks after the passover; and to this is annexed the law of the first-fruits.
3.The feast of in-gathering at the year's end, which was the feast of tabernacles (Exo 34:22): of these also he had spoken before, Exo 23:16. As to those laws repeated here (Exo 34:25, Exo 34:26), that against leaven relates to the passover, that of the first-fruits to the feast of pentecost, and therefore that against seething the kid in his mother's milk in all probability relates to the feast of in-gathering, at which God would not have them use that superstitious ceremony, which probably they had seen the Egyptians, or some other of the neighbouring nations, bless their harvests with.
IV.With these laws, here repeated, it is probable all that was said to him when he was before upon the mount was repeated likewise, and the model of the tabernacle shown him again, lest the ruffle and discomposure, which the golden calf had put him into should have bereaved him of the ideas he had in mind of what he had seen and heard; also in token of a complete reconciliation, and to show that not one jot or tittle of the law should pass away, but that all should be carefully preserved by the great Mediator, who came not to destroy, but to fulfil, Mat 5:17, Mat 5:18. And in the close,
1.Moses is ordered to write these words (Exo 34:27), that the people might be the better acquainted with them by a frequent perusal, and that they might be transmitted to the generations to come. We can never be enough thankful to God for the written word.
2.He is told that according to the tenour of these words God would make a covenant with Moses and Israel; not with Israel immediately, but with them in Moses a mediator. Thus the covenant of grace is made with believers through Christ, who is given for a covenant to the people, Isa 49:8. And, as here the covenant was made according to the tenour of the command, so it is still; for we are by baptism brought into covenant, that we may be taught to observe all things whatsoever Christ has commanded us, Mat 28:19, Mat 28:20.
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Summary
Exodus 34:27 records a pivotal divine command to Moses, occurring immediately after the Lord's gracious renewal of His covenant with Israel following the golden calf apostasy. In this verse, the LORD instructs Moses to inscribe the recently revealed stipulations, explicitly stating that these precise "words" form the foundational basis upon which He has re-established His solemn covenant with both Moses, as mediator, and the entire nation of Israel. This command underscores the enduring authority, permanence, and non-negotiable nature of God's revealed will, re-affirming the terms of their sacred relationship despite Israel's profound unfaithfulness.
Context
Literary Context
This verse is strategically placed at a crucial juncture in the narrative of God's relationship with Israel. It follows the catastrophic sin of the golden calf in Exodus 32, where Israel's idolatry led to the shattering of the first set of covenant tablets. The subsequent chapters detail Moses' fervent intercession for the people (Exodus 33), God's compassionate decision to renew His presence among them, and Moses' second ascent to Mount Sinai to receive new tablets. The immediate preceding verses, Exodus 34:10-26, enumerate the specific terms and conditions of this renewed covenant, including prohibitions against idolatry, instructions for observing key annual feasts (Passover, Unleavened Bread, Weeks, Ingathering), and the command for all male Israelites to appear before the Lord three times a year. Verse 27 serves as the divine mandate to formally record these stipulations, solidifying their status as the binding terms of the re-established relationship between God and His chosen people, ensuring their permanence and accessibility.
Historical & Cultural Context
The covenant described in Exodus, particularly this renewal, is best understood within the ancient Near Eastern framework of a suzerain-vassal treaty. In such treaties, a powerful king (the suzerain) would dictate terms to a lesser king or people (the vassal), outlining mutual obligations, blessings for obedience, and curses for disobedience. The act of writing down these terms was paramount, providing a permanent, authoritative, and legally binding record for both parties. Israel, having been miraculously delivered from Egyptian bondage, was entering into a unique and exclusive relationship with Yahweh, their divine Suzerain. The golden calf incident (Exodus 32:1-8) represented a profound and immediate breach of the very first commandment—a direct violation of the exclusive worship of Yahweh. God's decision to renew the covenant, despite this egregious transgression, highlights His extraordinary mercy, unwavering faithfulness, and steadfast commitment to His chosen people. The written covenant served not only as a legal and theological document but also as a pedagogical tool, intended to instruct and remind future generations of their unique identity, their obligations, and the singular nature of their relationship with the one true God.
Key Themes
Exodus 34:27 significantly contributes to several overarching themes within the book of Exodus and the Pentateuch. It powerfully underscores the theme of Divine Sovereignty and Initiative, as God unilaterally commands and establishes the terms of the covenant, demonstrating that the relationship is founded entirely on His will and grace, not human merit. The verse also highlights the Importance of God's Revealed Word, emphasizing that His commands are to be formally recorded, preserved, and obeyed as the authoritative guide for life and worship. This reinforces the theme of Covenant Faithfulness, not only God's unwavering commitment to His promises despite human failure but also the expectation of Israel's fidelity to the covenant terms. Furthermore, it speaks to the theme of Mediation, as Moses is explicitly commissioned by God to record these words, solidifying his unique role as the divinely appointed intermediary between God and Israel, a role crucial for the re-establishment of the broken relationship. This act of writing also ensures the Continuity of God's Plan for His people, demonstrating that even after severe rebellion, God's redemptive purposes endure.
Exposition and Analysis
Key Word Analysis
This imperative command from the LORD to Moses (H3789) signifies the divine origin and authoritative nature of the words. Derived from a primitive root meaning "to grave, by implication, to write (describe, inscribe, prescribe, subscribe)," the act of writing ensures permanence and prevents distortion or forgetfulness. It establishes a tangible, accessible, and legally binding record of God's will, elevating these words beyond mere oral tradition to a foundational, instructional document for all generations of Israel.
The KJV translation "after the tenor of" renders the Hebrew phrase 'al pî (H6310), which literally means "according to the mouth of" or "by the mouth of." This emphasizes that the covenant is established precisely and exactly on the basis of the divine utterance and declarations that God has just spoken to Moses (the stipulations in Exodus 34:10-26). The word peh (H6310) refers to "the mouth (as the means of blowing)... specifically edge, portion or side; adverbially (with preposition) according to." This usage highlights the authoritative, binding, and non-negotiable nature of God's spoken word, which is now to be formally recorded.
This term (H1285) denotes a solemn, binding agreement, often initiated by the more powerful party (the suzerain). Derived from a root meaning "to cut (in the sense of cutting (like בָּרָא)); a compact (because made by passing between pieces of flesh)," it signifies a deeply committed and often blood-sealed bond. In this context, it is a unilateral declaration by God, setting the terms for His relational bond with Israel. The bᵉrîyth is not merely a contract but a profound relational bond, defining Israel's identity as God's chosen people and outlining the parameters of their worship, conduct, and blessings. Its renewal here underscores God's steadfast love and commitment even in the face of human infidelity.
Verse Breakdown
"And the LORD said unto Moses, Write thou these words"
This opening clause presents a direct, divine command from Yahweh (H3068) to Moses (H4872), underscoring God's absolute sovereignty and the profound importance He places on the recording of His revelation. Moses is commissioned as the divinely appointed scribe, ensuring the accuracy and preservation of God's will. The phrase "these words" refers specifically to the covenant stipulations just enumerated in Exodus 34:10-26, which are a reiteration and expansion of earlier commands, tailored for the renewed relationship. The verb "said" (H559, ʼâmar) emphasizes the direct, intentional communication from God.
"for after the tenor of these words"
This clause provides the divine rationale for the command to write. The covenant is not a vague agreement but is precisely defined by the specific stipulations ("these words"). The use of "after the tenor of" (Hebrew: 'al pî, "according to the mouth of") emphasizes that the covenant's validity and terms are inextricably linked to the exact divine pronouncements, leaving no room for human alteration, negotiation, or reinterpretation of its foundational principles. It highlights the absolute authority and sufficiency of God's spoken word.
"I have made a covenant with thee and with Israel"
This declares God's unilateral action (H3772, kârath, "to cut... to covenant") in establishing the covenant. It is God's initiative, not Israel's, demonstrating His grace and sovereign choice. The covenant is made with "thee" (Moses), acknowledging his unique mediatorial role between God and the people, and "with Israel" (H3478), signifying the corporate nature of the covenant, binding the entire nation. This renewal demonstrates God's unwavering faithfulness and His desire to maintain His relationship with His people despite their recent grave sin, offering a path to reconciliation and continued blessing based on His revealed terms.
Literary Devices
Exodus 34:27 powerfully employs several literary devices to convey its profound theological message. The most prominent is Divine Command, expressed through the direct imperative "Write thou these words." This immediately establishes God's absolute authority and the non-negotiable nature of His instruction to Moses, highlighting the solemnity and divine origin of the covenant terms. The verse also utilizes a Covenant Formula, "I have made a covenant," which is a recurring phrase throughout the Old Testament signifying a solemn, binding, and often divinely initiated agreement. This formula reinforces the legal and relational weight of the declaration, emphasizing God's commitment to His chosen people. Furthermore, there is a clear use of Emphasis through Repetition, as "these words" is mentioned twice, drawing explicit attention to the specific stipulations of the renewed covenant (found in the preceding verses) as the precise and unalterable basis of the agreement. Finally, the phrase "after the tenor of these words" (Hebrew: "according to the mouth of these words") can be seen as a form of Metonymy, where "mouth" (the instrument of speech) stands for the entirety and authority of the divine utterance, underscoring the exactness, binding nature, and divine origin of God's spoken and now written word.
Theological and Thematic Connections
Exodus 34:27 profoundly reveals God's character as both righteous and merciful, a God who upholds His standards yet extends grace in the face of human failure. It underscores the enduring authority and necessity of God's revealed word as the foundation for His relationship with humanity. Despite Israel's profound breach of the original covenant through idolatry, God, in His steadfast love (hesed), initiates a renewal, demonstrating that His commitment to His promises transcends human unfaithfulness. This verse establishes the written word as the tangible, permanent record of God's will, serving as the blueprint for Israel's unique identity, worship, and conduct. It teaches that covenant relationship is based on divine initiative and specific terms, requiring faithful adherence from the human party, yet always undergirded by God's sovereign grace.
Reflection and Application
Exodus 34:27 offers profound insights for contemporary believers, speaking powerfully to the nature of God and our relationship with Him. It serves as a powerful reminder of God's incredible faithfulness and boundless mercy. Even when we, like ancient Israel, fall short, break our commitments, or wander into spiritual idolatry, God remains steadfast in His character and His desire for reconciliation. This verse calls us to embrace the liberating truth that God is a God of second chances, always willing to restore relationship on the basis of His grace and truth. Furthermore, the divine command for Moses to "write these words" underscores the enduring authority and indispensable nature of God's written Word, the Bible, for our lives today. It is not merely a collection of ancient texts but the living, active, and sufficient revelation of God's will, providing the terms of our relationship with Him, guiding our conduct, shaping our beliefs, and illuminating our path. We are called to treat God's Word with the same reverence and commitment that God commanded Moses to record it, allowing it to be the foundational authority for our faith and practice, trusting in its power to transform and direct us.
Questions for Reflection
FAQ
Why did God command Moses to write these words down, rather than simply speaking them?
God commanded Moses to write these words down for several crucial reasons, reflecting His wisdom and foresight. Firstly, writing ensured the permanence and preservation of the covenant stipulations, preventing them from being forgotten, distorted, or diluted over time. Oral traditions, while important, are inherently more susceptible to change and misremembering across generations. Secondly, the written form provided an authoritative and accessible legal document for all generations of Israel, serving as the foundational constitution for their national and religious life. It was a tangible record of God's will, to be read, studied, and taught to children and future generations (Deuteronomy 6:6-9). Thirdly, the act of writing underscored the solemnity and binding nature of the covenant, making it a formal, legal agreement between the divine Suzerain and His vassal people, leaving no ambiguity about its terms.
How does this renewed covenant differ from the first covenant given on Sinai?
Fundamentally, this is not a new covenant in the sense of entirely different terms, but rather a renewal and re-establishment of the original Sinai covenant, which Israel had profoundly broken through the golden calf idolatry. The stipulations outlined in Exodus 34:10-26 are largely a reiteration of the laws and principles given earlier. The primary difference lies in the context and emphasis. The first covenant was given to a people fresh out of slavery, establishing their identity and setting the terms for their relationship with God. The renewed covenant, however, is given to a people who have already profoundly failed and sinned, highlighting God's extraordinary mercy, patience, and steadfast love (hesed) in forgiving their egregious sin and graciously restoring the relationship. It emphasizes God's unwavering commitment to His promises despite human unfaithfulness, providing a path to reconciliation and continued blessing rather than immediate judgment.
What is the significance of God making the covenant with "thee and with Israel"?
The phrase "with thee and with Israel" highlights both the mediatorial role of Moses and the corporate nature of the covenant. "Thee" refers to Moses personally, acknowledging his unique and indispensable position as God's chosen representative and the one through whom God directly communicated His will. Moses was the one who interceded for the people, ascended the mountain, and received the renewed terms. "With Israel" signifies that the covenant was not just for Moses alone, but for the entire nation, binding every individual and family within the community. It underscores that while the covenant was mediated through a single individual, its application, obligations, and blessings extended to the whole people, defining their collective identity and relationship with God. This dual address emphasizes both individual responsibility and communal belonging under the terms of God's divine agreement, ensuring no one was excluded from its scope.
Christ-Centered Fulfillment
Exodus 34:27, with its profound emphasis on a renewed covenant established on divinely commanded written words, finds its ultimate fulfillment and glorious transformation in the person and work of Jesus Christ. The Old Covenant, though divinely given and foundational for Israel's identity, was ultimately proven insufficient due to human sin and inability to perfectly obey, as vividly demonstrated by the golden calf incident that necessitated its renewal. Yet, God's faithfulness in renewing that covenant foreshadowed His ultimate, perfect covenant initiative. Jesus Christ is the mediator of a new and better covenant, not based on written stipulations on stone tablets or the flawed obedience of humanity, but on His own perfect life, atoning death, and victorious resurrection. He is the Lamb of God who takes away the sin of the world, addressing the very root of idolatry and rebellion that plagued Israel and continues to plague humanity. Unlike the Old Covenant, which could be broken by human unfaithfulness, the New Covenant, established through His precious blood, is eternal and unbreakable for all who believe (Hebrews 13:20). Furthermore, while the Old Covenant required the writing of words on stone, the New Covenant, as prophesied in Jeremiah 31:33, involves God's law being written not on external tablets but supernaturally on the hearts and minds of believers by the indwelling Holy Spirit (2 Corinthians 3:3). Thus, the divine command to "write these words" in Exodus 34:27 ultimately points forward to the living Word, Jesus Christ, who perfectly embodies God's will and establishes a covenant of grace that is eternally secure, transforms the very nature of humanity from within, and perfectly accomplishes God's redemptive purposes.