Exodus 34:29
And when Moses came down from Mount Sinai with the two tablets of the Testimony in his hands, he was unaware that his face had become radiant from speaking with the LORD.
Sermons
Moses Wist not that the Skin of His Face Shone While He Talked with HimG.A. Goodhart Exodus 34:29
Revived ObligationsJ. Orr Exodus 34:10-29
Fellowship with God and its FruitsJ. Urquhart Exodus 34:28-35
A Transfigured SoulJ. Forfar.Exodus 34:29-35
Communion with GodT. Baron.Exodus 34:29-35
Communion with God, and its ResultsJ. Dixon.Exodus 34:29-35
Exhortation to HumilityR. McCheyne.Exodus 34:29-35
Light Reflected from the CrossExodus 34:29-35
Light Through Converse with Spiritual ThingsWeekly PulpitExodus 34:29-35
Moral IlluminationT. G. Selby.Exodus 34:29-35
Moses' Face Shining: a Picture of True GloryHomilistExodus 34:29-35
Moses TransfiguredH. Allon, D. D.Exodus 34:29-35
Moses' VailA. Nevin, D. D.Exodus 34:29-35
The Absence of Self-ConsciousnessExodus 34:29-35
The After-Glow of DevotionG. Kirkham.Exodus 34:29-35
The Divine Glory and its EffectsW. A. Gray.Exodus 34:29-35
The Element of Unconsciousness in CharacterW. M. Taylor, D. D.Exodus 34:29-35
The Highest Excellence is that Which is Least Conscious of ItselfW. M. Taylor, D. D.Exodus 34:29-35
The Law a LightOtto von Gerlach, D. D.Exodus 34:29-35
The Outshining of a Joyful HeartChristian AgeExodus 34:29-35
The Shining FaceJ. L. Elderdice.Exodus 34:29-35
The Shining FaceJ. Orr Exodus 34:29-35
The Shining of Moses' FaceD. Young Exodus 34:29-35
The Vail on Moses' FaceS. Robinson, D. D.Exodus 34:29-35
The Vailed FaceJ. Vaughan, M. A.Exodus 34:29-35
Unconscious BeautyT. T. Shore, M. A.Exodus 34:29-35














I. THE PHENOMENON ITSELF. The skin of Moses' face shone. As to the precise manner of this shining, it is of course vain to speculate; but we may be tolerably certain it was not anything in the way of a mere reflection from a mirror. It must surely have been the shining out for a little while of some glorious gift which had entered, if one may say so, into the bodily constitution of Moses. There may be some connection of this glory with the miraculous sustaining of his life without the eating of bread, or the drinking of water. Thus we are led to consider what wondrous capabilities there may be in matter, capabilities beyond our present knowledge to conceive. Even with unorganised matter, man himself has been able to do much. And the God of the physical universe has shown us how many wonders, beauties, and enjoyments rise out of matter under the power of vital action. Think of all that is exquisite in form, colour, and fragrance in plant-life. Think of the refinement which distinguishes the face of a cultivated man from that of some embruted savage. Think of that best of all charms visible in the face of one who is truly good. Then think, on the other side, of the degradations of matter. Think of the physical results of sottishness and sensuality. Think of the putrescence and corruption which seem to dominate a body when its principle of life has passed away. We shall then feel how, beyond anything we can at present conceive, there may be on the one hand an exaltation of matter, and on the other a degradation of it.

II. THE UNCONSCIOUSNESS OF MOSES. He wist not that the skin of his face shone in this way. Of some change within him during the time when he was with God in the mount, he was doubtless conscious. He may have felt himself getting a clearer view of Jehovah's purposes, and a heartier fellow-feeling with respect to them. He may have felt himself conscious of a remarkable approach to inward holiness and purity; but of this outward and visible expression of it he knew nothing at all. That which was intolerable to his deeply-polluted brethren, so much alienated in heart from God, was utterly unperceived by him. Thus effectually separated from his brethren, the separation came from no pretension of his own, but from an inevitable confession made by those who once and again tried to repudiate him. He who is filled with the spirit of God becomes more glorious than he can imagine. And from those who live near to God, we may be sure there goes out an influence, which, though they themselves be utterly unconscious of it, is yet most mighty in its effect on others. As Moses came down from the mountain, he would be anxiously thinking how he could convey to the people some sense of that which he himself had been privileged to see. He may have despaired of putting into words the impression made on his mind; but now behold God has taken the matter into his own hands. When we take care to keep right Godwards, God will take care that we are kept right and powerful manwards. Our greatest impression upon men is to be made, not by that which we are labouring to achieve, but by that which we achieve unconsciously, when we become as much as possible mere instruments of the wisdom and power coming from above.

III. THE CONDUCT OF THE PEOPLE. It is not made clear as to whether the people were unable to gaze upon the splendour of Moses' face through the excess of light which radiated thence, or whether they were filled with superstitious terror because one who hitherto had looked but as themselves had become so changed in appearance. Probably the latter way of accounting for their conduct comes nearest to the truth. They were afraid of Moses, much as the disciples were of Jesus when they saw him walking on the lake and thought it was an apparition. Hence we have another instance of how men, whom God made to be so near to him, yet through their alienation from him, and constant immersion in earthly concerns, start back when there is some overwhelming manifestation of the unearthly and the divine. Presence of mind is lost just when presence of mind would be most helpful. Moses put on the veil in necessary toleration of human weakness; but we should always read of such necessities with a feeling of humiliation. In only too many things these ungodly Israelites are our representatives. God, who is our benefactor, cannot reveal himself in all his glory, because of our weakness. When God honoured and enriched the mediator Moses by putting a divine splendour into his countenance, as he came down among men with the laws of a holy and a happy life, this very splendour became a cause of abject terror rather than of confidence and gladness. Yet when the final Mediator came, full of grace and truth, men rushed to the other extreme. They could see no divinity and authority, and in their contempt and presumption, put the Mediator to death. It is very difficult for men to make a right estimate of the outward shows of things. - Y.

The skin of his face shone.
This was the transfiguration of Moses. Let us consider the narrative as a spiritual parable, and try to read in it some of the conditions and privileges of exalted communion with God. Communion with God is the highest prerogative of spiritual beings. It is the instinctive craving of human souls; it is the supreme privilege and joy of the religious life; it is the inspiration and strength of all great service. God redeems us and saves us by drawing us to Himself. By mysterious voices He solicits us; by irrepressible instincts He impels us; by subtle affinities He holds us; by ineffable satisfactions He makes us feel His nearness and fills us with rest and joy.

I. WE ARE ADMITTED TO FELLOWSHIP WITH GOD ONLY THROUGH PROPITIATORY SACRIFICE. Moses builds an altar under the hill, offers sacrifices upon it, and sprinkles the blood thereof before he ascends the holy mount to commune with God. We must seek fellowship with God through the one propitiatory sacrifice of Jesus Christ. Not only is the sacrifice of Christ the medium through which the forgiving love of God becomes possible; it is the supreme expression of it.

II. WE ARE QUALIFIED FOR OUR HIGHEST INTERCOURSE WITH GOD BY THE SPIRITUAL GRACE OF OUR OWN SOULS; Moses was qualified for this revelation of the supreme glory of God by his peculiar magnanimity and self-sacrifice. When God admits us to intercourse with Himself, what we see will depend upon our capability of seeing. Only the pure in heart can see God.

III. WE ARE ADMITTED TO VISIONS OF THE HIGHER GLORY OF GOD ONLY WHEN WE SEEK THEM FOR THE USES OF PRACTICAL RELIGIOUS DUTY. If selfishness be a disqualification, so is mere sentiment. A man who seeks God for his own religious gratification merely may see God, but he will not see God's supreme glory. Our chief reason for desiring to know God must be that we may glorify Him in serving others.

IV. THE MOST SPIRITUAL VISIONS OF GOD, THE CLOSEST COMMUNION WITH GOD, ARE TO BE REALIZED ONLY WHEN WE SEEK HIM ALONE. In our greatest emotions we seek solitude instinctively. Human presence is intolerable to the intensest moods of the soul. No man can be eminent either in holiness or service who does not often ascend to the mountain-top, that he may be alone with God and behold His glory.

V. THE SUPREME REVELATION OF GOD TO WHICH WE ATTAIN THROUGH SUCH FELLOWSHIP WITH HIM IS THE REVELATION OF HIS GRACE AND LOVE. When a man sees this, the glory of God has passed before him.

VI. THE REVELATION OF GOD'S GLORIOUS GOODNESS TRANSFIGURES THE MAN WHO BEHOLDS IT.

(H. Allon, D. D.)

"He wist not that the skin of his face shone." Few and simple as these words are, there could be none grander written to the memory of a hero. The noblest and loftiest character is assuredly that of the man who is so absorbed in the Divine nature of his calling, and so conscious of the need of those for whom he labours, that he becomes forgetful of the beauty in his character which others recognize, and almost unconscious that he is himself the worker.

I. THERE ARE MANY UNCONSCIOUS BELIEVERS AND WORKERS IN THE WORLD STILL, WHO MAY GATHER HELPFUL THOUGHTS FROM THIS FACT CONCERNING MOSES. Much time and ability has been devoted to discussing the question of "Christian assurance." To say that if we do not feel that we are saved, we are not saved, is to lose sight of what salvation really means. It is nowhere stated in Scripture that an assurance of that salvation which is a gradual matter, a day-by-day struggle and deliverance, is either universal or necessary. God may think it best that some of us should not have assurance, as on that great day He kept Moses unconscious that the skin of his face shone.

II. Perhaps some of us may feel that THERE WERE MOMENTS OF SUCH BRIGHT AND HOPEFUL EXPERIENCE ONCE, BUT THEY ARE PAST NOW, and that seems to us the saddest thought of all. Still we need not despair. We should go back as Moses did to the mount where God had spoken to him, to the source of the old enthusiasm and the former faith. If we go back and stand face to face with the crucified Christ, our life will glow anew with the radiance of His love, even though we ourselves are unconscious of it.

III. THIS HOLDS GOOD ALSO REGARDING OUR WORK FOR GOD. Many a splendid silent work is done on earth, and the doer is perhaps unconscious of it, and may remain unconscious till the great day of the Lord shall reveal it.

(T. T. Shore, M. A.)

Homilist.
1. Man has an instinct for glory.

2. Man has sadly perverted this instinct.

3. The Bible rightly directs it.

I. THE TRUE GLORY OF MAN INVOLVES FELLOWSHIP WITH THE ETERNAL. The human character is formed on the principle of imitation. To get a perfect character implies —

1. The existence of a perfect model.

2. The love of a perfect model.

3. The knowledge of a perfect model.

II. THE TRUE GLORY OF MAN HAS AN EXTERNAL MANIFESTATION.

1. True glory will show itself-in the "face" of our person.

2. Language.

3. Life.

III. TRUE GLORY IS NEVER SELF-CONSCIOUS. "Moses wist not." There are several things that necessitate self-obliviousness in a truly great soul.

1. His standard of judgment.

2. His circle of life. He who stands before God feels his nothingness.

3. His spirit of life. Love is a passion that drowns the lover in the loved. "I live, yet not!."

IV. TRUE GLORY WILL COMMAND THE REVERENCE OF SOCIETY.

1. The law of conscience will ensure universal respect for it.

2. The law of guilt will ensure trembling homage for it.

(Homilist.)

I. THE SHINING FACE THE RESULT OF HIS LONG AND CLOSE COMMUNION WITH GOD. The heavenly light within will shine out.

II. THE SHINING FACE WAS BEHELD BY THE PEOPLE, The good man's walk and conversation are known of all.

III. THE SHINING FACE AWED ALL WHO BEHELD IT. The consciousness of sin makes the wicked fear pious friends, whose presence rebukes them.

IV. MOSES KNEW NOT THAT HIS FACE SHONE. The more grace we have the less self-consciousness. The more good others see in us, the less do we see ourselves. Application:

1. If you cannot do anything else for God, you can exhibit a shining face.

2. Do not be discouraged because you are not conscious of any good influence you exert.

(J. L. Elderdice.)

I. THE DISTINGUISHING CHARACTERISTICS OF COMMUNION WITH GOD.

1. It is mediatory.

2. It is individual.

3. It is protracted.

4. It is self-denying.

II. THE IRRADIATING POWER OF COMMUNION WITH GOD.

1. Its manifestation.

2. Its unconsciousness.

3. Its effect.

(1)Awe-inspiring.

(2)Heart-attracting.

(T. Baron.)

We learn here three things with regard to the beauty of a sanctified character.

I. THE NATURE OF THIS BEAUTY, — it is that which shines.

1. Its self-manifestation may be often a passive thing. It was Moses' face that was the index of his mood at the time, — not his tongue nor his hands. So with the child of God; the beauty that bathes him is matter that exists independent of any definite words spoken, or any outward deeds done. The beauty of the believer is the beauty of joy; and joy does not always need speech to express itself, or the word to others, "I am glad."

2. Then, too, we learn that spiritual beauty is often an unwitnessed thing. It is by no means conditioned by the position a man occupies, or the numbers that are there to see. For the glory on Moses' face was not brought there just that others might watch and, admire. His features would have glowed all the same, had there been no one to watch and to marvel in all the plain; and heaven's own light would have glanced and flickered from his face among the bare dead sands and unconscious stones where he trod, making the solitude around him luminous. So again with the child of God. His shining does not need the stimulus of spectators.

II. THE SECRET OF THIS BEAUTY. Communion with God, — that is the source it must spring from, lending sanctity to the character, and beauty to the very face. To see God's face is to, shine; to keep seeing it is to keep shining. It is thus that the marvel of the story is repeated, and God's praying saints come forth from this privacy with their faces aglow; and the dying grow luminous on their beds, till the watchers wonder. Why, where is there brightness like the brightness of heaven? They are all lustrous there! Uncover yourselves therefore to the light; keep yourselves up where the light is shining. The struggle will be to do that, and will be over when you have done it. So and so only will you shine yourselves. The manner of this shining is reflection. and the secret of it is communion with God.

III. THE CHARACTERISTIC BY WHICH IT IS MARKED. That characteristic is unconsciousness. "Moses," we are told, "wist not that his face shone." It is always most real when it radiates unawares. Is it not the case that many an act which would otherwise have affected us favourably, attracted our admiration, won our esteem, is shorn of its grace and becomes worthless or worse for us, just because vitiated by self-consciousness? For instance, I may be glad to receive a kindness; but if the man who professes to show it me betrays so plainly that he thinks it a kindness, and imposes a debt on myself while he does it, then I refuse to have the favour at his hands, or I grudge the necessity that compels me. Or I may feel that I stand in need of forgiveness; but if the brother at whose door I am suing for it makes it clear, while he gives me his hand, that he counts his act a magnanimous one, his forgiveness is emptied of its grace. Why, there are books one could point to, as well as people, in whose case the principle holds true. In language and in sentiment they are otherwise unexceptional. They treat of moral and religious truth with a freshness of view and a beauty of utterance which in themselves would arrest and stimulate. But you cannot help feeling throughout them the presence of an evil underflavour the while — the taint of the writer's self-consciousness in it all, that maims and defiles his message — the traces of a spiritual ostentation through the whole, that makes you recognize while you read that the question is being asked you — not, "What think ye of the truth merely?" but, "What think ye of me who am saying it?" Nor is this unconsciousness without its directer proofs. Two at least will invariably be found with it — appreciation of others, depreciation of self. Nor is the reason of all this far to seek. This unconsciousness of grace that we speak of, issuing not only in appreciation of others, but in depreciation of self, may be accounted for by converse with a high ideal. For the greater an artist's success, the greater his sense of imperfection. The more that he strives to attain, the further will his standard recede from him, the more unsatisfactory will his attainments appear in the light of it. What, then, must the ease be when the standard is an infinite one, and the mark we reach forth to is the perfection of a God!

(W. A. Gray.)

See also Judges 16:20.

I. Let us note, in the first place, THAT THIS QUALITY OF UNCONSCIOUSNESS IS INVARIABLY CONNECTED WITH A PECULIAR ANTECEDENT HISTORY. The facts stated regarding Moses and Samson do not stand out in isolation in their biographies. They are in immediate relation to the preceding incidents in their careers. The new man can form good habits, just as the old man formed evil ones, and in proportion as these habits gain strength, the consciousness of effort after the things which they lead us to do begins to diminish in us. Hence in the details of daily life the character of the believer, as he grows in holiness, shines with a radiance of which he is largely unaware. Now this truth has another side, for it comes in also with fearfully dangerous influence in the continued commission of sin. The more one practises iniquity, the greater facility he acquires in committing it, the stronger becomes the tendency to indulge in it, and the weaker ever is his sense of its enormity. In a manufacturing town in England, some years ago, it became necessary to do some repairs at the top of one of the tallest smoke-stacks in the principal factory, and an expert was engaged for the purpose. He flew his kite over it, and fixed his tackle so that he could hoist himself up. But when he reached the summit, through some accident, the whole tackling fell, and there he stood without any means of coming down again. Every plan was tried to get a rope to him without success. A great crowd collected at the base of the chimney, and among these was the wife of the unfortunate man. A happy thought struck her, in her earnestness for her husband's safety. She knew that he wore at the moment stockings which her own hands had just knitted. So, at her suggestion, they called him to undo the yarn of which they were composed, and by and by a tiny thread came fluttering down on the breeze. When it reached the earth, they tied it to a piece of twine, which he drew up with the yarn. To the twine again they tied a thicker string, and then to that a cord, and to that again a cable, and so he was saved. That was a work of deliverance. But there is a similar gradation in the cord of evil habit by which a sinner is bound. It is first a brittle yarn, then a tiny twine, with which a child might play.

II. But I advance another step in the prosecution of my theme, and remark, in the second place, THAT THIS QUALITY OF UNCONSCIOUSNESS MARKS THE CULMINATION OF CHARACTER EITHER IN GOOD OR EVIL. The highest greatness is that which is unconscious of itself. The very forthputting of an effort to be great in any direction indicates that we lack that greatness. So long as we are conscious of an effort to be something, we are not fully that something, therefore we ought to redouble our exertions. When a venerable minister was called upon once unexpectedly to preach, he delivered extempore a sermon of great power. It seemed to come perfectly natural to him. There was no appearance of effort; and one hearer, amazed at the character of the discourse, asked, "How long did it take you to make that sermon? "Forty years," was the reply. And there was deep philosophy in the answer, for had "the old man eloquent" not given these forty years to diligent study and laborious effort, he could not then have preached so easily. Now, in the same way, our conscious endeavours after the Christian life will, if faithfully prosecuted, lead up to a time when, in some emergency, we shall meet it with the most perfect ease, and be hardly aware of any exertion. Let this thought stimulate us to perseverance in our great Christian life-work of building character. The longer we labour the less arduous will our labour become, until by and by we shall lose the sense of labour in the joy and liberty of our happy experience. But note again at the other end of the scale that the deepest degradation is that which is unconscious of its dishonour. Hence, however degraded a man may be there is hope of his recovery if he only knows his condition. That is the handle by which yet, through the grace of God, you may raise him, and you will succeed in lifting the fallen from their defilement only by awakening in them that consciousness. Their fall has stunned them into insensibility, and the first thing you have to do with them is to restore them to consciousness.

(W. M. Taylor, D. D.)

I. First, THE CONVERSE WHICH MOSES HAD WITH GOD ON THE TOP OF THE MOUNTAIN WAS THE CAUSE OF THAT GLORY WHICH RESTED ON HIS COUNTENANCE. There is, no doubt, a great deal of what is miraculous in connection with this transaction; but though we are not to look in our own particular case for anything analogous to it, yet we are to expect something spiritually correspondent with it.

1. The first remark that I offer to your attention is, that on ascending the mountain to hold intercourse with God, Moses observed the rites of the religious dispensation under which he lived. A devotional spirit must be cherished and cultivated; and it is promised, on the part of the Saviour, that what we ask in prayer, believing, that we shall receive. But in addition to this, God must lift the veil from His own throne. He must give utterance to the voice of mercy and love. He must display reasons to the humble waiting spirit, and must manifest Himself in some clear manner, before we can be made conscious of communion with Him.

2. Moses ascended the mountain alone. This opens to us another principle of religion. It is this — that in all respects it is personal. Our devotional exercises are of this nature. It is true, indeed, that we meet in public fellowship; but there is a sense in which the soul sits solitary and alone in the midst of a mighty multitude. Here I stand, and there you sit; but one character, one faith, one love, one hope, one joy. And our several emotions are all personal, and belong to ourselves. You know not my feelings; I know not yours.

3. As Moses drew a pattern from God on the mountain, so must we derive grace to fill it up from the same source. Now as far as we are employed in building the internal temple of Christianity, we must derive grace and strength from intercourse with God for the discharge of this great duty; and as Moses received the law from God, so we must receive grace and power to obey it from the same source. This remark is applicable both to our personal and public duties.

II. The second general observation to be made RELATES TO THE NATURE OF THAT LIGHT, AND BEAUTY, AND GLORY, WHICH RESTED ON THE FACE OF MOSES. I should here remark, that there is a great mystery in this, but that it was intended to be symbolical of a better glory. That intercourse with God will make or cause His beauty to rest upon the soul. There may be no external glory, such as beamed on the face of Moses, but a spiritual glory beaming forth, instead, upon the mind.

1. There must be, for instance, rapturous joy. How can it be otherwise? The impulses of religion, when they exist in the mind, as they should do, by constant fellowship with the eternal Trinity, must be transporting and animating in the highest degree.

2. Intercourse with God must have the effect of expanding the capacity and enlarging the soul.

3. I may also add, that intercourse with God will produce, if not external or physical beauty, yet a beauty of character. Internal purity will be corroborated by outward conduct.

III. The final remark which I offer for your attention, relates to THE VAIL WHICH MOSES PUT ON HIS FACE WHEN HE DESCENDED FROM THE MOUNTAIN TO HOLD FELLOWSHIP WITH THE PEOPLE. There is a mystery in this; but the mystery we shall not attempt to unravel. Allow me here to say generally, that religion in its beauty and glory is often in the present life veiled beneath circumstances which obscure its grandeur.

(J. Dixon.)

You have heard of the marks on the bodies of Roman Catholic devotees which go by the name of stigmatization. There appear on the hands and feet of the rapt saint wounds similar to those inflicted on the crucified Saviour. It is alleged that the intense brooding of their sympathetic and ravished souls on the Redeemer's agonies have led to their bearing about, in a literal sense, on their bodies the marks of the Lord Jesus. We shall leave physiologists to explain the alleged phenomena, or to expose the possible imposture, and go on to say that this physical stigmatization has a moral counterpart; that though the wounds inflicted on the Saviour's flesh may not be reproduced on the bodies of His saints, the moral glory of His nature may be republished in their souls, and through their faces may be radiated into the world, as His own glory, usually veiled, once was allowed to burst through the environing flesh on the Mount of Transfiguration. In meditating on this incident in the history of Moses I suggest to you —

1. That the effulgence of his face, was the result of his eighty days' fellowship with God. I have read somewhere that people who live together through long-wedded years at last grow like each other, not only in their ways of thinking, of looking at things — in their moods and habitudes of mind — but even in their cast of face and feature. Such power, it is said, has long and constant fellowship to make people variously constituted of like temper, and even appearance. I can understand it in the case of the moral and mental dispositions. The stronger nature makes the weaker surrender its own personality and qualities, and borrow from that by which it is swayed. It is, indeed, by the working of this mysterious law of spirit that the Christian believer is renewed into Christ. If, therefore, the face of the sage and seer shone with unwonted lustre, it must have been because of a corresponding purification of his moral nature. It is to this condition alone that a glimpse of the beatific vision and an insight into Divine things are given. "Blessed are the pure in heart, for they shall see God," and discern truth.

2. Did the translucency fade away, as the golden glory fades from the hill-tops when the sun has set; or did it last till the day of his death? Had he ever after kept his spirit up to the moral elevation to which it rose on Sinai's height, the splendour of his visage would have been subject to no eclipse or wane; it would have shone not only with an undiminishing, but with an ever-increasing light.

3. Though the face of Moses shone, he was quite unconscious that there was anything unusual about him; "he wist not that the skin of his face shone when he talked"; he had no knowledge of the marvellous external results which his eighty days' companionship with God had wrought in his appearance. There is a beautiful unconsciousness about the Christian. All the world is applauding and reverencing him; blessing him for the vision of excellence with which he refreshes it; acknowledging that his very existence fertilizes the field of life; but were you to overhear his own estimate of himself, you would find it other and different. Did you listen to his prayers, you would find them full of heart-breaking confessions of unworthiness.

(J. Forfar.)

1. First, it was signified that the law proceeded from a higher world of light, of knowledge, and of holiness, since its very gleams were to be seen outwardly on the minister of the law.

2. Since the people could not bear the shining of the light, it represented how fearful, condemnatory, and fatal the law was for a sinful people.

(Otto von Gerlach, D. D.)

The greatest achievements made by the sculptor or the painter have been those in the production of which he has been fullest of his conception, and had least thought of himself. I do not mean to say that the noblest artists have not been indefatigable workers; on the contrary, they have laboured with such persevering effort that at last they can produce, almost without the consciousness of exertion, something that will never be forgotten; and their supreme work is that which seems almost to have come to them of itself, so that they were more passive than active in its transmission to their fellows. The best sermons write themselves, and are given to the preacher before they are given by him, so that he cannot think of them as wholly his own. But it is the same in spiritual things. If I am conscious of an effort to be humble, very clearly I have not yet attained to humility; while, on the other hand, the very moment I become conscious that I am humble, I have become proud. And so with every other grace. What a discount you take from a man's character when, after you have said of him, he is this, or that, or the other thing that is good, you add, "but he knows it." You might almost as well have taken a sponge and wiped out all that went before. So if you know your excellence, you have not reached the highest excellence; there remaineth yet the loftiest and the hardest peak of the mountain to be climbed by you, and that is humility.

(W. M. Taylor, D. D.)

Weekly Pulpit.
There is one kind of diamond which, after it has been exposed for some minutes to the light of the sun, when taken into a dark room will emit light for some time. The marvellous property of retaining light, and thereby becoming the source of light on a small scale, shows how analogous to light its very nature must be. Those who touched the Saviour became sources of virtue to others. As Moses' face shone when he came from the mount, so converse with spiritual things makes Christians the light which shines in the dark places of the earth. "Let your light so shine before men."

(Weekly Pulpit.)

The spaces between the windows of one of the rooms of a famous palace are hung with mirrors, and by this device the walls are made just as luminous as the windows, through which the sunshine streams. Every square inch of surface seems to reflect the light. Let your natures be like that — no point of darkness anywhere, the whole realm of the inward life an unchequered blaze of moral illumination.

(T. G. Selby.)

Christian Age.
Moses came down from the mount, when, like the bush of Horeb, he had been in the midst of the fire and was not consumed, and as he came, the light of his soul transfigured his face, "the beauty of the Lord our God was upon him," and the ninetieth Psalm seemed to be shining through it. As the brightly-coloured soil of volcanic Sicily makes flowers of the brightest tints, so there was a garden in the prophet's face, glorified by the outshining of his joyful heart.

(Christian Age.)

One of the most solemn and delightful privileges of the traveller is to watch the after-glow upon the mountains when the sun has disappeared. This was accorded to us on several occasions, but was never more impressive than in the valley of Chamounix. To see the hoary head of Mont Blanc, and even the pointed aguiles of the locality, too steep to allow the snow to settle on them, all aglow with rosy tints, made us feel as though by some transformation scene we were inhabitants of another world, or as though heaven had come down to earth, and the tabernacle of God had been pitched among men.

(G. Kirkham.)

With much pathos Mr. Varley once told the story of Sybil, a negress slave, whose mistress said to her: "When I heard you singing on the house-top I thought you fanatical, but when I saw your beaming face I could not help feeling how different you were to me." Sybil answered, "Ah, missus, the light you saw in my face was not from me, it all came 'fleeted from de cross, and there is heaps more for every poor sinner who will come near enough to catch de rays."

I charge you, be clothed with humility, or you will yet be a wandering star, for whom is reserved the blackness of darkness for ever. Let Christ increase, let man decrease. Remember, "Moses wist not that the skin of his face shone." Looking at our own shining face is the bane of the spiritual life, and of the ministry. Oh! for closest communion with God, till soul and body, head and heart, shine with Divine brilliancy! But oh! for a holy ignorance of their shining!

(R. McCheyne.)

Near the close of the summer season, in a pleasant summer retreat, a new-comer found the entire company of the little hotel preparing to give a fete in honour of a young lady who was about to leave them. The young men had hired a band, marquees were erected on the lawn, the house was wreathed with flowers; everybody had some little farewell gift ready for "Miss Betty." The stranger was curious. "This Miss Betty is very beautiful?" he asked. "No, I think not; it never occurred to me before, but I believe she is homely." "A great heiress, then?" "On the contrary, a poor artist." "Brilliant? Witty? Highly intellectual?" "No, indeed; she never said a fine thing in her life. But she is the best listener I ever knew. Neither is she learned or clever or fascinating; but she is the most lovable girl in the world." "What is the charm, then?" Betty's friend looked perplexed. "I do not know," he hesitated, "unless it is that she never thinks of herself." The charm of this woman was an absolute absence of all self-conscious- ness. She was neither vain nor modest. She simply forgot that there was such a person as Betty Gordon, and with her warm heart and quick sympathies threw herself into the lives of others. It was a peculiar, powerful attraction, and brought the little world about her to her feet.

He put a vail on his face
It appears to be a law of our being, and the being of all material things, that everything grows like to that with which it is conversant and familiar. It is a law ruling all creation. We find it in the Arctic regions and we find it in the tropics — namely, life assimilates itself to the nature which is around it. Friendship, the intercourse of common friendship, will affect the countenance. When we go to moral life, there is its evil and its blessed application. Those who frequent the good gather the image of their goodness; and those who deal much with God, they grow God-like.

I. WHAT WAS THE GLORY ON MOSES' FACE? St. Paul gives us a remarkable answer to this question. He says, "They could not look steadfastly to the end of that which is abolished." "That which is abolished" is the law, and the end of the law is Christ; therefore the glory upon Moses' face was the Lord Jesus Christ.

II. IT WAS NOT IN COMPASSION FOR THE WEAKNESS OF THE ISRAELITES THAT MOSES PUT A VAIL UPON HIS FACE. The jews had lost the power to see the end of that which is abolished, to see the glory of God in Jesus Christ reflected in the law. The vail was judicial, the consequence of sin; it was interposed between them and the beauty, the lustre, of the mighty glory of God in the person of Jesus Christ.

III. THERE ARE VAILED HEARTS AMONG US NOW; AND THE REASON OF THE VAIL IS SIN. Do you think that like those Israelites you have committed some sins under the mount? It will quite account for the vail, and the vail will be proportioned to that state of life. Every wilful disobedience of conscience, every going against a conviction, will thicken your vail. It will be God's retribution to you — the intellect dulled, the mind warped, the heart hardened, the Spirit hindered, by the sin. What is the remedy? "When it shall turn to the Lord, the vail shall be taken away." Then Christ is the remedy.

(J. Vaughan, M. A.)

The vail which Moses put on his face, when he perceived that it shone —

1. Teaches us a lesson of modesty and humility: we must be content to have our excellences obscured.

2. It teaches ministers to accommodate themselves to the capacities of the people, and to preach to them as they are able to bear it.

3. The vail signified the darkness of that dispensation in which there were only "shadows of good things to come."

(A. Nevin, D. D.)

St. Paul, in the New Testament, makes large use of this narrative of the glory that shone on Moses' face as he came down with the renewed covenant. Thus he employs it as in a typical sense an emblem of the relative glories of the old legal and the new evangelical dispensation (2 Corinthians 3:10-18). Even as a rhetorical figure, how beautiful is this application of the narrative of Moses to the purpose of setting before Jewish Christians the relation of the new to the old dispensation. Moses, with his vail, stands as a symbol of his own dispensation, which was, in fact, the gospel under a vail. And the symbol is represented as having a threefold significancy, when contemplated in its different parts. First, the symbol points out the intrinsic excellence and glory of the old dispensation, even though far less glorious than the new. But as the glory of Moses' face was absorbed and lost when he entered "the tent of meeting," to commune with God, so the brightness of the old dispensation of Moses is eclipsed in the transcendent brightness of the gospel. Again, the narration of the veiled Moses, in the apostle's view, symbolizes the comparative obscurity of the old exhibition of the way of salvation. The vail represents the indistinct view which the Israelites had through the ritual teachings of the law; the brightness of the gospel light was covered up by rites that their minds did not penetrate. Nor will many of them now lift the vail, as the new dispensation invites them to do. Hence, again, this vail typified the blindness and ignorance under which the Jewish mind laboured, even in the time of the apostle. They had so long looked at Moses vailed that they now seemed to think the very vail an essential part of the system of salvation.

(S. Robinson, D. D.)

People
Aaron, Amorites, Canaanites, Hittites, Hivite, Hivites, Israelites, Jebusites, Moses, Perizzites
Places
Egypt, Mount Sinai, Sinai
Topics
Aware, Beams, Conscious, Didn't, Face, Forth, Hands, Moses's, Mount, Mountain, Pass, Radiant, Reason, Shining, Shone, Sinai, Skin, Speaking, Spoken, Stones, Tables, Tablets, Talk, Talked, Talking, Testimony, Wist
Outline
1. The tablets are replaced
5. The name of the Lord proclaimed
8. Moses entreats God to go with them
10. God makes a covenant with them, repeating certain duties
28. Moses after forty days on the mount, comes down with the tablets
29. His face is radiant, and he covers it with a veil

Dictionary of Bible Themes
Exodus 34:29

     1651   numbers, 1-2
     5103   Moses, significance
     5841   ecstasy

Exodus 34:10-35

     4269   Sinai, Mount

Exodus 34:28-29

     5574   tablet

Exodus 34:29-30

     4836   light, and people of God

Exodus 34:29-35

     5195   veil

Library
Blessed and Tragic Unconsciousness
'... Moses wist not that the skin of his face shone while he talked with Him.'--EXODUS xxxiv. 29. '... And Samson wist not that the Lord had departed from him.'--JUDGES xvi. 20. The recurrence of the same phrase in two such opposite connections is very striking. Moses, fresh from the mountain of vision, where he had gazed on as much of the glory of God as was accessible to man, caught some gleam of the light which he adoringly beheld; and a strange radiance sat on his face, unseen by himself, but
Alexander Maclaren—Expositions of Holy Scripture

God Proclaiming his Own Name
'The Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth.'--EXODUS xxxiv. 6. This great event derives additional significance and grandeur from the place in which it stands. It follows the hideous act of idolatry in which the levity and sinfulness of Israel reached their climax. The trumpet of Sinai had hardly ceased to peal, and there in the rocky solitudes, in full view of the mount 'that burned with fire,'
Alexander Maclaren—Expositions of Holy Scripture

A Jealous God
I. Reverently, let us remember that THE LORD IS EXCEEDINGLY JEALOUS OF HIS DEITY. Our text is coupled with the command--"Thou shalt worship no other God." When the law was thundered from Sinai, the second commandment received force from the divine jealousy--"Thou shalt not make unto thee any graven image, or any likeness of anything that is in the heaven above, or that is in the earth beneath, or that is in the water under the earth; Thou shalt not bow down thyself to them, nor serve them: for I
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 9: 1863

The Knowledge that God Is, Combined with the Knowledge that He is to be Worshipped.
John iv. 24.--"God is a Spirit, and they that worship him must worship him in spirit and in truth." There are two common notions engraven on the hearts of all men by nature,--that God is, and that he must be worshipped, and these two live and die together, they are clear, or blotted together. According as the apprehension of God is clear, and distinct, and more deeply engraven on the soul, so is this notion of man's duty of worshipping God clear and imprinted on the soul, and whenever the actions
Hugh Binning—The Works of the Rev. Hugh Binning

Nature of the Renderings
From the text we now turn to the renderings, and to the general principles that were followed, both in the Old and in the New Testament. The revision of the English text was in each case subject to the same general rule, viz. "To introduce as few alterations as possible into the Text of the Authorised Version consistently with faithfulness"; but, owing to the great difference between the two languages, the Hebrew and the Greek, the application of the rule was necessarily different, and the results
C. J. Ellicott—Addresses on the Revised Version of Holy Scripture

Elijah's Weakness, and Its Cube
'And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. 2. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by to-morrow about this time. 3. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. 4. But he himself went a day's journey into the wilderness, and came and sat down
Alexander Maclaren—Expositions of Holy Scripture

"That the Righteousness of the Law Might be Fulfilled in Us. "
Rom. viii. 4.--"That the righteousness of the law might be fulfilled in us." God having a great design to declare unto the world both his justice and mercy towards men, he found out this mean most suitable and proportioned unto it, which is here spoken of in the third verse,--to send his own Son to bear the punishment of sin, that the righteousness of the law might be freely and graciously fulfilled in sinners. And, indeed, it was not imaginable by us, how he could declare both in the salvation
Hugh Binning—The Works of the Rev. Hugh Binning

Moses --Making Haste
"Lord, teach us to pray."--Luke xi. 1. "And Moses made haste . . ."--Ex. xxxiv. 8. THIS passage is by far the greatest passage in the whole of the Old Testament. This passage is the parent passage, so to speak, of all the greatest passages of the Old Testament. This passage now open before us, the text and the context, taken together, should never be printed but in letters of gold a finger deep. There is no other passage to be set beside this passage till we come to the opening passages of the New
Alexander Whyte—Lord Teach Us To Pray

The Christian's God
Scripture References: Genesis 1:1; 17:1; Exodus 34:6,7; 20:3-7; Deuteronomy 32:4; 33:27; Isaiah 40:28; 45:21; Psalm 90:2; 145:17; 139:1-12; John 1:1-5; 1:18; 4:23,24; 14:6-11; Matthew 28:19,20; Revelation 4:11; 22:13. WHO IS GOD? How Shall We Think of God?--"Upon the conception that is entertained of God will depend the nature and quality of the religion of any soul or race; and in accordance with the view that is held of God, His nature, His character and His relation to other beings, the spirit
Henry T. Sell—Studies in the Life of the Christian

Jehovah. The "I Am. "
WHEN Moses in the desert beheld the burning bush God answered his question by the revelation of His name as the "I Am." "And God said unto Moses, I am, that I am: and He said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you" (Exod. iii:14). He who spake thus out of the bush to Moses was the same who in the fullness of time appeared upon the earth in the form of man. Our Lord Jesus Christ is no less person, than the I AM. If we turn to the fourth Gospel in which the Holy
Arno Gaebelein—The Lord of Glory

The True Manner of Keeping Holy the Lord's Day.
Now the sanctifying of the Sabbath consists in two things--First, In resting from all servile and common business pertaining to our natural life; Secondly, In consecrating that rest wholly to the service of God, and the use of those holy means which belong to our spiritual life. For the First. 1. The servile and common works from which we are to cease are, generally, all civil works, from the least to the greatest (Exod. xxxi. 12, 13, 15, &c.) More particularly-- First, From all the works of our
Lewis Bayly—The Practice of Piety

That the Employing Of, and Associating with the Malignant Party, According as is Contained in the Public Resolutions, is Sinful and Unlawful.
That The Employing Of, And Associating With The Malignant Party, According As Is Contained In The Public Resolutions, Is Sinful And Unlawful. If there be in the land a malignant party of power and policy, and the exceptions contained in the Act of Levy do comprehend but few of that party, then there need be no more difficulty to prove, that the present public resolutions and proceedings do import an association and conjunction with a malignant party, than to gather a conclusion from clear premises.
Hugh Binning—The Works of the Rev. Hugh Binning

The Exercise of Mercy Optional with God.
ROMANS ix. 15.--"For He saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion." This is a part of the description which God himself gave to Moses, of His own nature and attributes. The Hebrew legislator had said to Jehovah: "I beseech thee show me thy glory." He desired a clear understanding of the character of that Great Being, under whose guidance he was commissioned to lead the people of Israel into the promised land. God said to
William G.T. Shedd—Sermons to the Natural Man

The True Tabernacle, and Its Glory of Grace and Peace
THERE WAS A TIME when God freely communed with men. The voice of the Lord God was heard walking in the garden in the cool of the day. With unfallen Adam the great God dwelt in sweet and intimate fellowship; but sin came and not only destroyed the garden, but destroyed the intercourse of God with His creature man. A great gulf opened between man as evil, and God as infinitely pure; and had it not been for the amazing goodness of the most High, we must all of us forever have been banished from His
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 31: 1885

Because of his Importunity
"I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will arise and give him as many as he needeth."--LUKE xi. 8. "And He spake a parable unto them, to the end, they ought always to pray and not to faint.... Hear what the unrighteous judge saith. And shall not God avenge His own elect, which cry to Him day and night, and He is long-suffering with them? I tell you that He will avenge them speedily."--LUKE xviii. 1-8. Our Lord Jesus
Andrew Murray—The Ministry of Intercession

The Mercy of God
The next attribute is God's goodness or mercy. Mercy is the result and effect of God's goodness. Psa 33:5. So then this is the next attribute, God's goodness or mercy. The most learned of the heathens thought they gave their god Jupiter two golden characters when they styled him good and great. Both these meet in God, goodness and greatness, majesty and mercy. God is essentially good in himself and relatively good to us. They are both put together in Psa 119:98. Thou art good, and doest good.' This
Thomas Watson—A Body of Divinity

The Formation of the Old Testament Canon
[Sidenote: Israel's literature at the beginning of the fourth century before Christ] Could we have studied the scriptures of the Israelitish race about 400 B.C., we should have classified them under four great divisions: (1) The prophetic writings, represented by the combined early Judean, Ephraimite, and late prophetic or Deuteronomic narratives, and their continuation in Samuel and Kings, together with the earlier and exilic prophecies; (2) the legal, represented by the majority of the Old Testament
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

That Deep Things Ought not to be Preached at all to Weak Souls.
But the preacher should know how to avoid drawing the mind of his hearer beyond its strength, lest, so to speak, the string of the soul, when stretched more than it can bear, should be broken. For all deep things should be covered up before a multitude of hearers, and scarcely opened to a few. For hence the Truth in person says, Who, thinkest thou, is the faithful and wise steward, whom his Lord has appointed over his household, to give them their measure of wheat in due season? (Luke xii. 42).
Leo the Great—Writings of Leo the Great

The Lord of Glory.
1 Cor. ii:8. OUR ever blessed Lord, who died for us, to whom we belong, with whom we shall be forever, is the Lord of Glory. Thus He is called in 1 Cor. ii:8, "for had they known they would not have crucified the Lord of Glory." Eternally He is this because He is "the express image of God, the brightness of His Glory" (Heb. i:3). He possessed Glory with the Father before the world was (John xvii:5). This Glory was beheld by the prophets, for we read that Isaiah "saw His Glory and spake of Him"
Arno Gaebelein—The Lord of Glory

The Development of the Earlier Old Testament Laws
[Sidenote: First the principle, and then the detailed laws] If the canon of the New Testament had remained open as long as did that of the Old, there is little doubt that it also would have contained many laws, legal precedents, and ecclesiastical histories. From the writings of the Church Fathers and the records of the Catholic Church it is possible to conjecture what these in general would have been. The early history of Christianity illustrates the universal fact that the broad principles are
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Moses the Type of Christ.
"The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken."--Deut. xviii. 15. The history of Moses is valuable to Christians, not only as giving us a pattern of fidelity towards God, of great firmness, and great meekness, but also as affording us a type or figure of our Saviour Christ. No prophet arose in Israel like Moses, till Christ came, when the promise in the text was fulfilled--"The Lord thy God," says Moses, "shall
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Covenant Duties.
It is here proposed to show, that every incumbent duty ought, in suitable circumstances, to be engaged to in the exercise of Covenanting. The law and covenant of God are co-extensive; and what is enjoined in the one is confirmed in the other. The proposals of that Covenant include its promises and its duties. The former are made and fulfilled by its glorious Originator; the latter are enjoined and obligatory on man. The duties of that Covenant are God's law; and the demands of the law are all made
John Cunningham—The Ordinance of Covenanting

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