Behold, I Make A Covenant: Exodus 34:1-10

Exodus 34:1-10: "1 And the LORD said to Moses, 'Cut 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. 2 So be ready in the morning, and come up in the morning to Mount Sinai, and present yourself to Me there on the top of the mountain. 3 And no man shall come up with you, and let no man be seen throughout all the mountain; let neither flocks nor herds feed before that mountain.' 4 So he cut two tablets of stone like the first ones. Then Moses 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. 5 Now the LORD descended in the cloud and stood with him there, and proclaimed the name of the LORD. 6 And the LORD passed before him and proclaimed, 'The LORD, the LORD God, merciful and gracious, longsuffering, and abounding in goodness and truth, 7 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 the fourth generation.' 8 So Moses made haste and bowed his head toward the earth, and worshiped. 9 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.' 10 And He said: 'Behold, I make a covenant. 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.'"

Our Lord God tells Moses to hewn out of stone two tablets, and bring them to Him, so that He might once again write the Law on them with His own finger. There is a difference in this second set of stone tablets, in that Moses is the one providing the materials. In the first set, the ones that Moses broke in his anger, the Lord provided both the materials and the writing on them. Why the difference? We are not told. Perhaps it was because Moses was the one who broke them, therefore he must replace them. Perhaps our Lord God now required some action on behalf of the Israelites, who would perform it through Moses, whereas in the first case, He was willing to give the Law freely to the Israelites without any action on their part, other than to stay away from the mountain. What the reason is we do not know, but we do notice this difference.

Another intriguing thing about this pericope, is the manifestation of God's glory to Moses that is shown to us in verse 5. This is the fulfillment of God, which He made to Moses in chapter 33, when He told Moses that He would put him in the cleft of the rock, and pass by showing him His back, but not His face. We are only revealed two things about this, first, that Moses fell to his face and worshipped God. The second, is that we are not told what Moses saw, only that as He passed by, the Lord spoke, as Martin Luther called it, the great "sermon on the Name of the Lord."

"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 the fourth generation." This is very similar to the introduction to the Commandments, which in Martin Luther's Small Catechism, is placed as the Close of the Commandments, wherein our Lord God, declared that He would both punish sin, and would forgive sin. Hear what Keil and Delitzsch have to say regarding this passage regarding the Lord's Name:

"It proclaimed that God is love, but that kind of love in which mercy, grace, long-suffering, goodness, and truth are united with holiness and justice. As the merciful One, who is great in goodness and truth, Jehovah shows mercy to the thousandth, forgiving sin and iniquity in long-suffering and grace; but He does not leave sin altogether unpunished, and in His justice visits the sin of the fathers upon the children and the children's children even unto the fourth generation. The Lord had already revealed Himself to the whole nation from Mount Sinai as visiting sin and showing mercy (Exo 20:5.). But whereas on that occasion the burning zeal of Jehovah which visits sin stood in the foreground, and mercy only followed afterwards, here grace, mercy, and goodness are placed in the front. And accordingly all the words which the language contained to express the idea of grace in its varied manifestations to the sinner, are crowded together here, to reveal the fact that in His inmost being God is love. But in order that grace may not be perverted by sinners into a ground of wantonness, justice is not wanting even here with its solemn threatenings, although it only follows mercy, to show that mercy is mightier than wrath, and that holy love does not punish till sinners despise the riches of the goodness, patience, and long-suffering of God. As Jehovah here proclaimed His name, so did He continue to bear witness of it to the Israelites, from their departure from Sinai till their entrance into Canaan, and from that time forward till their dispersion among the heathen, and even now in their exile showing mercy to the thousandth, when they turn to the Redeemer who has come out of Zion."

Thus far Keil and Delitzsch.

The whole purpose of this scene we have to remember, is because Moses what some proof from God that He indeed desired the Israelites to be His people. Now having seen the glory of God, Moses once again intercedes on behalf of the Israelites. Or to say it another way, now that the proof has been given, and that Moses has been shown that God desires to have the people of Israel as His people, he immediately reminds the Lord of His promise to lead them into the promised land of Canaan Himself, and not through and His Angel.

Therefore, Moses confesses his sin, and the sin of the Israelites, proclaiming himself and the Israelites to be "stiff-necked people." What Moses is doing here is pleading on behalf of our Lord God's grace and mercy, which He just proclaimed Himself to be, in proclaiming His Name to Moses. On account of Moses' intercession, the Lord proclaims that He will make a covenant with the people of Israel, that only they will see the signs and wonders that He will do for them, and the rest of the nations will not get to see these.

Hence, from the people of Israel, our Lord God would reveal Himself in the flesh. This would be His greatest sign and wonder that He would do, that He would take on our flesh, and suffer and die for not just the Jews, but for all nations.

May God be with you!

Deacon Dulas

To What Then Shall I Liken the Men of This Generation: St. Luke 7:18-8:3

St. Luke 7:18-8:3: "7:18 Then the disciples of John reported to him concerning all these things. 19 And John, calling two of his disciples to him, sent them to Jesus, saying, 'Are You the Coming One, or do we look for another?' 20 When the men had come to Him, they said, 'John the Baptist has sent us to You, saying, "Are You the Coming One, or do we look for another?"' 21 And that very hour He cured many of infirmities, afflictions, and evil spirits; and to many blind He gave sight. 22 Jesus answered and said to them, 'Go and tell John the things you have seen and heard: that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the gospel preached to them. 23 And blessed is he who is not offended because of Me.' 24 When the messengers of John had departed, He began to speak to the multitudes concerning John: 'What did you go out into the wilderness to see? A reed shaken by the wind? 25 But what did you go out to see? A man clothed in soft garments? Indeed those who are gorgeously appareled and live in luxury are in kings' courts. 26 But what did you go out to see? A prophet? Yes, I say to you, and more than a prophet. 27 This is he of whom it is written: "Behold, I send My messenger before Your face, who will prepare Your way before You." 28 For I say to you, among those born of women there is not a greater prophet than John the Baptist; but he who is least in the kingdom of God is greater than he.' 29 And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of John. 30 But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him. 31 And the Lord said, 'To what then shall I liken the men of this generation, and what are they like? 32 They are like children sitting in the marketplace and calling to one another, saying: "We played the flute for you, and you did not dance; We mourned to you, and you did not weep." 33 For John the Baptist came neither eating bread nor drinking wine, and you say, "He has a demon." 34 The Son of Man has come eating and drinking, and you say, "Look, a glutton and a winebibber, a friend of tax collectors and sinners!" 35 But wisdom is justified by all her children.' 36 Then one of the Pharisees asked Him to eat with him. And He went to the Pharisee's house, and sat down to eat. 37 And behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Pharisee's house, brought an alabaster flask of fragrant oil, 38 and stood at His feet behind Him weeping; and she began to wash His feet with her tears, and wiped them with the hair of her head; and she kissed His feet and anointed them with the fragrant oil. 39 Now when the Pharisee who had invited Him saw this, he spoke to himself, saying, 'This man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner.' 40 And Jesus answered and said to him, 'Simon, I have something to say to you.' So he said, 'Teacher, say it.' 41 'There was a certain creditor who had two debtors. One owed five hundred denarii, and the other fifty. 42 And when they had nothing with which to repay, he freely forgave them both. Tell Me, therefore, which of them will love him more?' 43 Simon answered and said, 'I suppose the one whom he forgave more.' And He said to him, 'You have rightly judged.' 44 Then He turned to the woman and said to Simon, 'Do you see this woman? I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wiped them with the hair of her head. 45 You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in. 46 You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil. 47 Therefore I say to you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little.' 48 Then He said to her, 'Your sins are forgiven.' 49 And those who sat at the table with Him began to say to themselves, 'Who is this who even forgives sins?' 50 Then He said to the woman, 'Your faith has saved you. Go in peace.'

"8:1 Now it came to pass, afterward, that He went through every city and village, preaching and bringing the glad tidings of the kingdom of God. And the twelve were with Him, 2 and certain women who had been healed of evil spirits and infirmities--Mary called Magdalene, out of whom had come seven demons, 3 and Joanna the wife of Chuza, Herod's steward, and Susanna, and many others who provided for Him from their substance."

In another Gospel, we are shown that St. John the Baptist, sends out his disciples to inquire of our Lord Jesus from prison. That Gospel narrative comes the third week in Advent, on Gaudete. Here we see that text shown in a different light. There is often the debate about whether St. John the Baptist is sending his disciples for his own benefit or his disciples'. From this Gospel we can see that it is for the disciples benefit, for we are told that they reported all that our Lord Jesus did, and in another Gospel we are told that they even reported to St. John the Baptist that our Lord was baptizing, and doing the same things that he was. It it evident therefore that this report is made out of envy, therefore, since St. John the Baptist is the forerunner of our Lord, and his task is to preach the coming Christ, he sends his disciples so that they might see for themselves who the true Messiah is.

We are shown by the Evangelist St. Luke, that the disciples of St. John the Baptist, after asking the question of our Lord, saw the wonders that He did. Therefore they had visible proof of what the Scriptures had foretold. For the blind see, the lame walk, the deaf hear, and demons were cast out. Just like the Prophet Isaiah tells us in the 35h chapter of his book, the 4-6 verses. The Psalmist also says something similar in the 146th Psalm, the 7-10 verses. Therefore, these disciples of St. John the Baptist, have both the testimony of holy Scripture, and the eyewitness of the deeds done by our Lord Jesus.

Our Lord Jesus, then goes on to speak to the crowds, to further give evidence that it is not St. John the Baptist's faith that is shaken, but his disciples' for our Lord talks about "a reed shaken by the wind." The people did not go out to hear the preaching of St. John the Baptist, nor receive his baptism, because he was wishy-washy. They went out because he spoke boldly about the Christ to come. St. Cyril states this in Book 11 chapter for of his commentary on Luke. Hear what St. Cyril has to say below:

"The Lord, knowing the secrets of men, foresaw that some would say, 'If until now John is ignorant of Jesus, how did he shew Him to us, saying, "Behold the Lamb of God, which taketh away the sins of the world?" To quench therefore this feeling which had taken possession of them, He prevented the injury which might arise from the offence, as it follows, "And when the messengers of John were departed, he began to speak unto the people concerning John, 'what went ye outfor to see? A reed shaken in the wind?'" As if He said, 'Ye marvelled at John the Baptist, and oftentimes came to see him, passing over long journeys in the desert; surely in vain, if you think him so fickle as to be like a reed bending down whichever way the wind moves it.' For such he appears to be, who lightly avows his ignorance of the things which he knows."

Therefore St. Cyril shows that our Lord does not consider St. John the Baptist ficke, or a reed shaken by the wind.

Then our Lord Jesus cuts to the heart of the matter. And that is the reason and purpose for why St. John the Baptist was sent by God; To proclaim the coming of the Messiah. "Behold, I send My messenger before Your face, who will prepare Your way before You." The Jews would have recognized this text as referring to Elijah. For Elijah was supposed to come and prepare the way for the Messiah's coming. That St. John the Baptist is referred to by our Lord as the embodiment of Elijah, He is referring to Himself as the Messiah. Because of St. John the Baptist's preaching, he is considered by our Lord to be the greatest of the Prophets. This is not because St. John the Baptist has any thing in himself that the other prophets did not have. It is because not only did he proclaim that the Messiah was to come, but he, unlike the other prophets, got to actually point out that our Lord Jesus was the promised Messiah. He did this when he declared in the Gospel of St. John, "Behold, the Lamb of God!"

Therefore, St. John the Baptist, having preached the coming of our Lord, and seeing the Messiah with his own eyes, and pointing Him out to the crowds come to him to be baptized, cannot have doubted that our Lord Jesus was the "Coming One." But for the benefit of those who would desire to follow him, instead of our Lord Jesus, he directs them to go to our Lord, so that they might see for themselves, Who He is. Therefore, St. John the Baptist, who is in prison, and about to be beheaded, fulfills his calling by directing our eyes, and the eyes of his disciples, to our Lord Jesus. "Behold, the Lamb of God, Who takes away the sin of the world."

This of course is our tie in with this pericope to the season of Lent. For St. John the Baptist, whose season is Advent, for he is the one who prepares us for our Lord's coming, is now leading the way into the purpose for our Lord's coming, that is, His death and burial. There our Lord will take away the sins of the whole world, and he will bring forgiveness to all those who seek it.

God be with you!

Deacon Dulas