34:7 'Unto the third and fourth generation …' might be taken as a general comment about God's long suffering. We should be aware that the phrase is rare in Scripture - here and Exodus 20:5 Numbers 14:18 Deuteronomy 5:9. Israel were to come out of Egypt in the 'fourth generation' [Genesis 15:16]. So we might say that third generation was the generation that died in the wilderness. That third generation died in Egypt because they were not willing to cast away their idols Ezekiel 20:7-8 - read the context - so the phrase is a specific reference to those to whom deliverance from Egypt had been a possibility, the generation that died in Egypt and the generation that died in the wilderness.

33:2 In promising to drive out the Canaanites et: we see that God is reminding Israel of what he had said to Abraham - Genesis 15:19-21 - which promise has figured earlier in the exodus.

34:29-30 The events of Moses face shining are used by Paul to highlight the fading nature of the law of Moses - namely that it was to pass away.

33:11 The ‘tabernacle’ in which Joshua remained was not the tabernacle that Moses built that has just been described in the last few chapters. First that tabernacle had not been made and second that tabernacle was in the midst of the camp whilst the tabernacle where Joshua remained was outside the camp from Moses ‘turned again to the camp’ indicating that he was outside the camp.

34:9 Having seen the Lord pass by Moses now asks for forgiveness rather than his own death.  So this experience was a life changing one which changed his perspective about his relationship to both the people and God.

Moses’ face shone when he came down the mountain to the people. He had been talking to the Creator of Heaven and earth. We too should show that we have been with Jesus.

33:11,20 - Moses didn't literally see God face to face - 1Tim 6:16

Exo 34:5-7 - love, responsibility, reward, punishment, and hope Deut 24:16; Josh 7:24-26; Hos 2:15 (perhaps there is hope for Achan as the "Valley of Achor" which according to the NIV means "valley of trouble" will become a door of hope and Christ is our door of hope John 10:9); Exo 20:5-6; Ezek 18; John 9; 2Cor 5:10 

Exo 34:28 - Moses on a mount for 40 days w/o food or water reminds us of Jesus' in the wilderness being tested and who then proceeded to fullfill the law Matt 5:17

33:15-16            Moses concern, after the incident of the golden calf, was that he was going to be left on his own to take Israel to the land of promise. Hence his questioning God and the assurance God gave him.

Already noted in the 2005 comments we have mention about the 40 days. There are other possible echos of Jesus in Exodus 34 as well:

Exo 34:2,5,7,18,20,21,22,23,25,29,34. V2 - Jesus is the stone who came to fulfill the law for both Jew and Gentile (2 stones) Dan 2:28,35,45; Matt 21:42; Matt 5:17.  V5 - cloud on a mountain and God manifestation perhaps reminds us of how Christ will come in a cloud and stand on a mountain at his second coming Zech 14:4; Matt 24:30. V7 - God judging just as Christ will judge at his second coming. V18 - bread made without yeast just as Christ was the bread of life (John 6:32,33,44,47,48,51) without sin and Moses came out of Egypt to deliver his people as did Christ. V20 - redeem/the first born/donkey/a lamb...Christ wasn't empty handed either, he had shed blood dripping from his hands. V21 - on the 7th day (7th thousand year Psa 90:4) Christ will return and there will be a millenial day of rest. V22 - Christ is one of the firstfruits 1Cor 15:20,23. V23 - the number three perhaps reminds us of the resurrection on the third day. V25 - the blood of a sacrifice not to have yeast (Matt 16:12) and the mention of Passover Feast perhaps reminds us of Christ the perfect sinless sacrifice who taught truth 1Cor 5:7-8. V29 - a radiant look reminds us that God is light and Jesus and his true followers manifest that light 1John 1:5; John 12:46; Matt 4:16,17; Matt 5:14,15. V34 - a reference to leaving the people and entering the Lord's presence until he came out to meet the people again and telling them what he had been commanded perhaps reminds us of Christ going to his Father having yielded to His will and returning in the second coming to have the law of the Lord spread from Mount Zion Isa 2:2-4.

34:1     Israel were ‘stiffnecked - Exo 33:3 - and so they are given a law written on stone which was like their hearts

33:7-8 The tabernacle which has been described in the previous chapters has not yet been built which indicates that there was already a structure in use in the wilderness where Moses met with God before the tabernacle was built.

Exo 34:6-7 - "merciful" [(7349) Heb. "racham" means "full of compassion, merciful" and relates to one easily moved to help another. Love permeats all God's work and even chastisement can be a manifestation of His love]; "gracious" [(2587) Heb. "channun" means "gracious" and is from a root signifying to stoop, i.e., in kindness to help an inferior]; "longsuffering" [(750, 639) Heb. "erek" "aph" means "long of face or anger, long suffering, patient person/face, slow to anger person/face" and refers to one not easily irritated]; "abundant" [(7227) Heb. "rab" has numerous meanings including "abundant, many, much, great"]; "goodness" [Heb. "chesed" means "kindness, lovingkindness, mercy"]; "truth" [(571) Heb. "emeth" means "steadfastness, truth, stability, certainty, trustworthiness, assured, establishment, faithful, right, sure, true, truely, verity" and indicates one who will not deceive or be deceived]; "keeping" [(5341) Heb. "natser" means "to guard, protect, maintain, preserve"]; "mercy" [(2617) Heb. "chesed" means "kindness, lovingkindness, mercy, pity, favour, good deed" and was previously translated "goodness"]; "thousands" [(505) Heb. "eleph" means "a thousand" suggesting inexhaustible number, families, etc.]; "forgiving" [(5375) "nasa" has numerous meanings including "to lift up or away, forgive, burn, marry, exalt"]; "iniquity" [(5771) Heb. "avon" means "perversity, (moral) evil - fault, iniquity, mischief, punishment (of iniquity), sin"]; "transgression" [(6588) Heb. "pesha" means "rebellion, transgression, sin, trespass"]; "sin" [(2402) Heb. "chattaah" means "sin, an offense and the penalty or sacrifice for it, sin (offering)"].

33:1 And so, despite having made the golden calf, God is willing to give His people the land he had promised to them! This provides us with an indication of the degree to which God, our Father, will forgive.

What did God mean when He said "I will not go up in your midst"? (33:3). We know from the new testament that God is everywhere. But Moses understood it to mean a visual, physical presence, because in v15-16 his concern is that the nations around won't know they're any different than any other group. So I think it's likely that it's the tabernacle that was under discussion in these two chapters. Had Moses not pleaded with God, they would have gone on without building the Tabernacle, or making the Ark; without the priesthood of Aaron, but with Moses meeting with God in his own tent (33:7) outside the camp.

These two Psalms are Psalms of Moses.

Psalm 90 is a reminder to those in the wilderness who were going to enter the land to look at the wilderness journey as a process of instruction 'so teach us to number our days and apply our hearts unto wisdom' (verse 12). Those who did not die in the wilderness would only benefit from the wilderness experience if they thought about what had happened. We likewise will only benefit from our wilderness experience if we look to see God working in our lives.

Psalm 91 was given for the benefit of Joshua and Caleb. All of the promises relate to what they could expect in the wilderness. Because they had been faithful spies they would not die in the wilderness. However they would see their contemporaries all die off one by one in the wilderness. So read the Psalm and think of it being spoken to Joshua and Caleb. The language will then come alive. Then think about the promise that we have 'It is your Father's good pleasure to give you the kingdom' (Luke 12:32)

90:4 'A thousand years … as yesterday' is quoted by Peter (2 Peter 3:8) to show that God is not slack with respect to His promises. He had told those who refused to enter the land that they would perish in the wilderness - but almost 40 years had passed and some were still alive. Why? Because He is looking for repentance (2 Peter 3:9).

91:14 This Psalm, written firstly for Joshua and Caleb, speaks of their deliverance. They are the first people of whom the words of Deuteronomy 28:1 were to be fulfilled when they were told 'I will set him on high'

90:13 In saying ‘repent thee concerning thy servants’ Moses is re presenting the words of God (Deut 32:36) and applying the promise to Joshua and Caleb.

91:4-6 Joshua and Caleb were certain that they would not die from any plague or battle in the wilderness – God had given his angel charge over them (91:11-12) In the same way Jesus was assured his Father’s care but it did not give him license to take risks and tempt God.

Psalm 90  A Psalm of Moses which is a beautiful prayer that reviews God's Goodness and Mercy, it also appeals for Divine Guidance.

Psalm 91  This Psalm was probably also written by Moses. It outlines God's care for His people.   V.11-12 are quoted in Matt 4:6 during our Master's temptation to sin.

90:8     The ‘iniquities’ which God had set before His face, in the context of this Psalm, is Israel’s refusal to enter the land when the 12 spies came back the first time.

90:2 The comment that God was there before the mountain were made might simply seem to be a comment about God and creation however the same words are found - Prov 8:25– where the writer is speaking of the way in which God had worked out His plan from the time of creation, speaking of Jesus in Prov 8:23

90:9  ‘a tale that is told’ – the Hebrew carries the sense of ‘as a meditation’ indicating that life is not some event just happening to us but something to be thought about and learnt from. Paul actually makes this point, indicating God’s involvement – Heb 12:10-11 - encouraging us to reflect on God’s involvement in our lives.

3:4 A ‘party spirit’ is divisive – it shows a carnal mind. However how often do we base our decisions on what someone else says? How often is our decision about an issue in ecclesial life based upon how someone else reacts? We need to be careful that ensure that Scripture, rather than personality, determines how we react to situations.

3:1‘Spiritual’ catches the same word in 1Cor 2:13,15

3:3     Wouldn’t it make life a lot easier for us if we realised that whenever there was strife amongst us that we were being fleshly rather than spiritual?

3:2 The comment that they were only able to take ‘milk’ is hardly a neutral comment. Milk is for those who use milk are unskilful in their understanding and use of Scripture – Heb 5:12

Non exclusive favourites

In 1:12 and 3:4 Paul mentions Apollos. We can see from Acts 18:1 and 19:1 that Apollos arrived at Corinth just after Paul had left there, and appears to have taken up where Paul left off. So Paul's statement in v6 I planted and Apollos watered shows us how Apollos built on the foundation Paul had laid. But rather than seeing it in this light, some of the Corinthians began disputing with one another (Apollos had left by this time) and, in the process, hiding behind the name one or other of these notable teachers. Paul rebukes them by saying in v7-9 that he and Apollos were both part of the same process instigated by God who nourishes and waters His people. We should take note here. We might all have a favourite teacher, or a favoured angle of looking at life, or we might base our hopes most of all on a particular scripture or example. But that doesn't make anyone else's favourites any less important.

3:7 Paul’s comment that it is ‘God that giveth the increase’ should cause us all to realise that whilst our Father is willing to use us in the work of building the body of Christ the work is really of Him. Pride is ruled out by this clear principle.