1 And Yahweh said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest.
See Ex 33:22 The cleft rock representing the Abrahamic covenant
Another, and a
"better covenant, established upon better promises" (Heb. 8:6),
was being inaugurated while the old was passing into dissolution. The clouded heavens of the Mosaic Aion were broken through, by the "light of the Gospel of the glory of the Anointed One": and the opening up of the new and living way, for the covering of sin by the way of the cross.
This new covenant, was shadowed forth at Sinai: at the time of Moses' second ascent, with the two new tables of stone. There was represented to him, that in the breaking up of the first covenant, the true propitiatory would be found within the shelter, represented by the Cleft Rock, and the Name of Yahweh. For, around that rock, the goodness, the glory, the name, and the personal presence of Yahweh's messenger were representatively encircled.
Sis Lasius - Yahweh Elohim
4 And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as Yahweh had commanded him, and took in his hand the two tables of stone.
... it is not impossible to see some miniature analogy to great dispensational events.
The original stones were divinely provided, as well as divinely inscribed. They were broken in anger at the end of the "thou-shalt-make" stage. They were replaced, not by a newly-created set of stones, angelically provided like the first, but by stones that Moses was directed to "hew" for himself and bring up for the writing.
The substituted stones were provided at the middle or ascension stage, when Moses went up to intercede for Israel; and they were brought down from the Mount in a finished state, on the occasion when the face of Moses shone, just before the "and-he-made" stage.
There is a parallel to these things discernible in the course events have taken in connection with the operations of the Lord's law among men, whether we take it racially or as regards His dealings with Israel. Racially, God "made man upright", as Solomon testifies (Eccles. 7:29); "very good", as Moses declares (Gen. 1:31). This involves the conclusion that He imparted to him the knowledge of His law: for, otherwise, he could not have been very good.
Whether the knowledge was imparted by inspiration or by oral instruction, the result was to write the law "not on tables of stone, but in fleshy tables of the heart" (2 Cor. 3:3). These tables of the heart were divinely provided in the creation of man, and divinely inscribed in the process of his enlightenment.
When apostasy occurred, they were thrown down and broken in the judgment that passed upon all men. Then by the prophet like unto Moses new tables are hewn from the old material, to be presented to the Father for the writing of the new name: that is, men and women from the condemned race are hewn into shape by the work of Christ through the apostles, and presented by them for the embroidering work of the spirit, which will so write itself into their nature as to be both a principle of physical incorruption and a power of mental conformity to the divine archetype in all things, and, therefore, a
"law written in their hearts".
The Adamic tables thus re-written will be handed down for law from God to the human race at the coming of Christ, whose countenance will be
"as the sun shining in his strength" (Rev. 1:16).
Law of Moses Ch 12
6 And Yahweh passed by before him, and proclaimed, Yahweh, Yahweh El, merciful and gracious, longsuffering, and abundant in goodness and truth,
The manifestation of the Deity is not merely for habitation purposes, but for glory and dominion. This is indicated by "the Name," and "the Name of the City," or "New Name." Thus it is written in Psal. lxxix. 9,
"Help us, 0 Elohim of our salvation, in the matter of the Glory of thy Name: and deliver us, and cover over our sins for the purpose of thy Name."
Moses styles it "the glorious and fearful Name, YAHWEH ELOHEKHAH"(Deut. xxviii. 58); concerning which David says in Psal. lxxii. 19,
"Blessed be YAHWEH Elohim, the Elohim of Israel ... and blessed be the Name of his Glory for Olahm; yea, all the earth shall be filled with his glory."
The glory of the Deity is intellectual, moral, and physical, all of which is covered by his name, which expresses what he really is.
Thus, "His name is Jealous;" that is, "He is jealous;" "His name is holy;" that is, "He is holy;" and "His name is YAHWEH Tzavaoth;" that is, He who spoke to Jeremiah is He who shall be of armies, which is the meaning of the Name.
Thus, "the Name of the Deity" in scripture signifies every thing that He is as revealed therein.
What headway are we making in preparation for becoming part of the Cherubim to manifest the glory of the goodness of God? Jesus said repeatedly that the reward is for
"him that overcometh."
What have we really overcome? What have we put away? Is the preponderance of our interest and affection in natural or spiritual things? What about patience, cheerfulness, kindness, largeness of heart, and returning good for evil? What do we mostly talk about? -the things of God, or the things of the flesh?
ARE WE BIG ENOUGH for this great destiny, the manifestation of the glory of God?
Bro Growcott - The Cherubim of Glory
7 Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation.
The apparent contradiction may be manifested thus: if god by no means clears the guilty, how can He be said to forgive any, seeing it is only the guilty that need forgiveness?
The answer is to be found in the sense attaching to the word "guilty" as used in this connection. It is not in the sense of having committed an offence merely, but in the sense of having done it with guile and without that acceptable repentance towards God, which is the basis of forgiveness and which secured the pardon of David in the most heinous of offences.
Achan may be taken as a type of the guilty that will not be cleared. He deliberately disobeyed a divine injunction through avarice, and made no confession of his sin till found out. Then he admitted the offence that was known and read of all men, but being emphatically "guilty," he was not cleared.
So Korah, Dathan and Abiram, and the man who blasphemed, and the son of the Egyptian woman who presumptuously broke the Sabbath law, were all specimens of the "guilty" whom God will by no means "clear," either under Moses or Christ. There is no provision for the remission of presumptuous sin. Even under the law, no sacrifice was to be accepted for such.
But for those who are not presumptuous, but who on the contrary are broken and contrite in heart, and tremble at Yahweh's word, there is forgiveness. The Mosaic service was one long and perpetually recurring illustration of God's desire to be approached in reconciliation of transgressors.
For all classes of offence (except offences of presumption), forgiveness was stipulated on confession and sacrifice. The offering accepted at the hands of Abel is proof that this dispensation of the goodness of God has been in force from the beginning. Its latest illustration exists in the fact stated by Paul, concerning the appearing of Christ in the flesh, that-
"God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them."