Êxodo 34
Matthew Henry · Citado em PreceptAustin
Êxodo 34
Henry - There is no way of coming to that knowledge of sin, which is necessary to repentance, and therefore to peace and pardon, but by trying our hearts and lives by the law.
Êxodo 34
Henry - God having in the foregoing chapter intimated to Moses His reconciliation to Israel, here gives proofs of it, proceeding to settle his covenant and communion with them. Four instances of the return of his favour we have in this chapter: I. The orders he gives to Moses to come up to the mount, the next morning, and bring two tables of stone with him (Ex 34:1-4). II. His meeting him there, and the proclamation of his name (Ex 34:5-9). III. The instructions he gave him there, and his converse with him for forty days together, without intermission (Ex 34:10-28). IV. The honour he put upon him when he sent him down with his face shining (Ex 34:29-35). In all this God dealt with Moses as a public person, and mediator between him and Israel, and a type of the great Mediator. Now - When is "Now?" Moses has just been speaking with God -- two "I pray You" addresses - (1) Ex 33:13 = "if I have found favor in Your sight, let me know Your ways that I may know You," (see Ps 103:7 for one answer) and (2) Ex 33:18. “I pray You, show me Your glory!” The LORD said to Moses, "Cut out for yourself two stone tablets like the former ones - The first set of stone tablets were both carved and written on by God (Ex 24:12, Ex 32:16). Presumably Moses receives this instruction from Yahweh in the Tent of Meeting. Before, God Himself provided the tablets, and wrote on them (Ex 31:18+), but now, Moses must hew out the tablets. Note that God does not chastise Moses for breaking the first set of tablets. In this passage we see Moses responsibility and God's sovereignty. There is a touch of divine irony here for the verb Jehovah uses for "cut out" (pasal) is very similar to the word for graven image ( pesel) in Ex 20:4+, commandment two where "You shall not make for yourself an idol (carved image)"! and I will write on the tablets the words that were on the former tablets which you shattered - God says He will write, but it is actually Moses would carry this out in Ex 34:27. This would be strong evidence for the inspiration of Scripture and reminds us of how the Holy Spirit interacted in 2 Peter 1:21 "for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God." Kaiser - No contradiction exists between God’s statement that he “will write on them the words that were on the first tablets” and vv.27–28, where Moses did the actual writing. Apparently these are alternate ways of saying the same thing: What Moses said, God said, and vice versa. (EBC-Ex) NET Note - Nothing is said of how God was going to write on these stone tablets at this point, but in the end it is Moses who wrote the words. This is not considered a contradiction, since God is often credited with things he has people do in his place. There is great symbolism in this command—if ever a command said far more than it actually said, this is it. The instruction means that the covenant had been renewed, or was going to be renewed, and that the sanctuary with the tablets in the ark at its center would be built (see Deut 10:1). The first time Moses went up he was empty-handed; when he came down he smashed the tablets because of the Israelites’ sin. Now the people would see him go up with empty tablets and be uncertain whether he would come back with the tablets inscribed again Bush - And the Lord said unto Moses, Hew thee, &c. Heb. פסל לך pesal leka, hew for thyself; whereas the former tables, both as to matter and form, were the work of God himself. Ex. 32:16. The English word ‘hew’ denotes a rougher process than is legitimately implied by the original, which signifies to cut with a graving tool, to chisel, to execute a piece of sculpture. The divine benignity here shows itself ready to renew the covenant which Israel had broken, but at the same time gives a command which indicated that favor was restored with some abatement. God would not allow the facility of pardon to beget a presumptuous levity of spirit or slight apprehension of the evil of sin. Some memento of punishment therefore adheres to the renewed expression of favor. The wound is healed, but a scar remains. The former tables were throughout of divine workmanship, both the material and the writing; in the present, the writing only. But it is enough if the writing be his; for that is the life of the covenant. The circumstance affords well grounded comfort if we are touched with genuine compunction after having proved unfaithful to our Christian vows. God is willing to renew the covenant, if we devoutly desire the favor at his hands. He is still virtually saying, ‘I will write upon those (fleshly) tables (of the heart) the words that were in the first tables (in the state of innocency) which thou brakest (in the fall of Adam).’ Janzen - Just as the earlier covenant conclusion between God and Israel was initiated by a theophany (chap. 19), the covenant renewal now also begins with a theophany. It shares much with the covenanting event of chapter 19, but is also significantly different. Among the similarities are the provision to keep both humans and animals away from the mountain (Ex 34:3; cf. Ex 19:12f., 21–25), and the descent of Yahweh in the cloud (Ex 34:5a; cf. Ex 19:16–19). Among the differences, the most immediately obvious one is that the theophany of our text is private. It is granted to Moses alone, without including the people. This is the theophany promised to Moses in Ex 33:18–23 Exodus 34:2 "So be ready by morning, and come up in the morning to Mount Sinai, and present yourself there to Me on the top of the mountain. NET Exodus 34:2 Be prepared in the morning, and go up in the morning to Mount Sinai, and station yourself for me there on the top of the mountain. NLT Exodus 34:2 Be ready in the morning to climb up Mount Sinai and present yourself to me on the top of the mountain. ESV Exodus 34:2 Be ready by the morning, and come up in the morning to Mount Sinai, and present yourself there to me on the top of the mountain. NIV Exodus 34:2 Be ready in the morning, and then come up on Mount Sinai. Present yourself to me there on top of the mountain. KJV Exodus 34:2 And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. LXE Exodus 34:2 And be ready by the morning, and thou shalt go up to the mount Sina, and shalt stand there for me on the top of the mountain. ASV Exodus 34:2 And be ready by the morning, and come up in the morning unto mount Sinai, and present thyself there to me on the top of the mount. CSB Exodus 34:2 Be prepared by morning. Come up Mount Sinai in the morning and stand before Me on the mountaintop. NKJ Exodus 34:2 "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. NRS Exodus 34:2 Be ready in the morning, and come up in the morning to Mount Sinai and present yourself there to me, on the top of the mountain. YLT Exodus 34:2 and be prepared at morning, and thou hast come up in the morning unto mount Sinai, and hast stood before Me there, on the top of the mount, the top : Ex 19:20,24 24:12 De 9:25 Exodus 34 Resources - Multiple Sermons and Commentaries MORNING MEETING ON THE MOUNTAIN Related Passage: Exodus 19:20+; The LORD came down on Mount Sinai, to the top of the mountain; and the LORD called Moses to the top of the mountain, and Moses went up. Exodus 33:21+ Then the LORD said, “Behold, there is a place by Me, and you shall stand there on the rock; So be ready by morning, and come up in the morning to Mount Sinai, and present yourself there to Me on the top of the mountain - Note morning is repeated for emphasis. The top of the mountain was where Moses had met Yahweh in Ex 19:20+. THOUGHT - Morning is always a good time to meet with Jehovah, before the concerns of the day diminish our desire for divine fellowship (Ps 5:3+, Ps 88:13+, Ps 90:14+, see especially Ps 130:6+; Ps 143:8+ - note all the "+" links in this series are to Spurgeon's comments on the psalms) NET Note on be ready - “be prepared, be ready.” This probably means that Moses was to do in preparation what the congregation had to do back in Exod 19:11–15+. Exodus 34:3 "No man is to come up with you, nor let any man be seen anywhere on the mountain; even the flocks and the herds may not graze in front of that mountain." NET Exodus 34:3 No one is to come up with you; do not let anyone be seen anywhere on the mountain; not even the flocks or the herds may graze in front of that mountain." NLT Exodus 34:3 No one else may come with you. In fact, no one is to appear anywhere on the mountain. Do not even let the flocks or herds graze near the mountain." ESV Exodus 34:3 No one shall come up with you, and let no one be seen throughout all the mountain. Let no flocks or herds graze opposite that mountain." NIV Exodus 34:3 No one is to come with you or be seen anywhere on the mountain; not even the flocks and herds may graze in front of the mountain." KJV Exodus 34:3 And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. LXE Exodus 34:3 And let no one go up with thee, nor be seen in all the mountain; and let not the sheep and oxen feed near that mountain. ASV Exodus 34:3 And no man shall come up with thee; neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. CSB Exodus 34:3 No one may go up with you; in fact, no one must be seen anywhere on the mountain. Even the flocks and herds are not to graze in front of that mountain." NKJ Exodus 34:3 "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." NRS Exodus 34:3 No one shall come up with you, and do not let anyone be seen throughout all the mountain; and do not let flocks or herds graze in front of that mountain." YLT Exodus 34:3 and no man cometh up with thee, and also no man is seen in all the mount, also the flock and the herd do not feed over-against that mount.' Ex 19:12,13,21 Lev 16:17 1Ti 2:5 Heb 12:20 Exodus 34 Resources - Multiple Sermons and Commentaries GOD'S WARNING REGARDING THE MOUNTAIN Related Passages: Exodus 19:12+ “You shall set bounds for the people all around, saying, ‘Beware that you do not go up on the mountain or touch the border of it; whoever touches the mountain shall surely be put to death. Exodus 19:21+ Then the LORD spoke to Moses, “Go down, warn the people, so that they do not break through to the LORD to gaze, and many of them perish. No man is to come up with you, nor let any man be seen anywhere on the mountain; even the flocks and the herds may not graze in front of that mountain - Presumably the same warning applied that was given in Ex 19 (see above). The difference is seen when comparing Ex 24:1-2+ "Then He said to Moses, “Come up to the LORD, you and Aaron, Nadab and Abihu and seventy of the elders of Israel, and you shall worship at a distance. 2 “Moses alone, however, shall come near to the LORD, but they shall not come near, nor shall the people come up with him.” This time is one on One, Moses and God. Exodus 34:4 So he cut out two stone tablets like the former ones, and Moses rose up early in the morning and went up to Mount Sinai, as the LORD had commanded him, and he took two stone tablets in his hand. NET Exodus 34:4 So Moses cut out two tablets of stone like the first; early in the morning he went up to Mount Sinai, just as the LORD had commanded him, and he took in his hand the two tablets of stone. NLT Exodus 34:4 So Moses chiseled out two tablets of stone like the first ones. Early in the morning he climbed Mount Sinai as the LORD had commanded him, and he carried the two stone tablets in his hands. ESV Exodus 34:4 So Moses cut two tablets of stone like the first. And he rose early in the morning and went up on Mount Sinai, as the LORD had commanded him, and took in his hand two tablets of stone. NIV Exodus 34:4 So Moses chiseled out two stone tablets like the first ones and went up Mount Sinai early in the morning, as the LORD had commanded him; and he carried the two stone tablets in his hands. KJV Exodus 34:4 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 the LORD had commanded him, and took in his hand the two tables of stone. LXE Exodus 34:4 And Moses hewed two tables of stone, as also the first were; and Moses having arisen early, went up to the mount Sina, as the Lord appointed him; and Moses took the two tables of stone. ASV Exodus 34:4 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 Jehovah had commanded him, and took in his hand two tables of stone. CSB Exodus 34:4 Moses cut two stone tablets like the first ones. He got up early in the morning, and taking the two stone tablets in his hand, he climbed Mount Sinai, just as the LORD had commanded him. NKJ Exodus 34:4 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. NRS Exodus 34:4 So Moses cut two tablets of stone like the former ones; and he rose early in the morning and went up on Mount Sinai, as the LORD had commanded him, and took in his hand the two tablets of stone. YLT Exodus 34:4 And he heweth two tables of stone like the first, and Moses riseth early in the morning, and goeth up unto mount Sinai, as Jehovah commanded him, and he taketh in his hand two tables of stone. Exodus 34 Resources - Multiple Sermons and Commentaries Related Passage: Deuteronomy 10:1 “At that time the LORD said to me, ‘Cut out for yourself two tablets of stone like the former ones, and come up to Me on the mountain, and make an ark of wood for yourself. 2 ‘I will write on the tablets the words that were on the former tablets which you shattered, and you shall put them in the ark.’ So he cut out two stone tablets like the former ones - He is Moses not God. Note his unhesitating obedience. He did not argue, "Well, You cut them out the first time, so why should I do it now?" Immediate obedience to God is always the best response! While these are "new" stones, the covenant is not a "new" one but is a renewal of the Old Covenant (Ex 24:7). NET Note - Deuteronomy 10:1 says that Moses was also to make an ark of acacia wood before the tablets, apparently to put the tablets in until the sanctuary was built. But this ark may not have been the ark built later; or, it might be the wood box, but Bezalel still had to do all the golden work with it. and Moses rose up early in the morning and went up to Mount Sinai, as the LORD had commanded him, and he took two stone tablets in his hand - Moses got up and went up. Moses rose up early in the morning to show his zeal in yielding obedience to the divine command. THOUGHT - This is a good pattern for us today to rise up earlier to meet with Jehovah in His Book. How is your morning time with the LORD? See Quiet Time: 7 Minutes With God. Exodus 34:5 The LORD descended in the cloud and stood there with him as he called upon the name of the LORD. NET Exodus 34:5 The LORD descended in the cloud and stood with him there and proclaimed the LORD by name. NLT Exodus 34:5 Then the LORD came down in a cloud and stood there with him; and he called out his own name, Yahweh. ESV Exodus 34:5 The LORD descended in the cloud and stood with him there, and proclaimed the name of the LORD. NIV Exodus 34:5 Then the LORD came down in the cloud and stood there with him and proclaimed his name, the LORD. KJV Exodus 34:5 And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD. LXE Exodus 34:5 And the Lord descended in a cloud, and stood near him there, and called by the name of the Lord. ASV Exodus 34:5 And Jehovah descended in the cloud, and stood with him there, and proclaimed the name of Jehovah. CSB Exodus 34:5 The LORD came down in a cloud, stood with him there, and proclaimed His name Yahweh. NKJ Exodus 34:5 Now the LORD descended in the cloud and stood with him there, and proclaimed the name of the LORD. NRS Exodus 34:5 The LORD descended in the cloud and stood with him there, and proclaimed the name, "The LORD." YLT Exodus 34:5 And Jehovah cometh down in a cloud, and stationeth Himself with him there, and calleth in the Name of Jehovah, descended : Ex 19:18 Ex 33:9 Nu 11:17,25 1Ki 8:10-12 Lu 9:34,35 the name : Ex 33:19 Nu 14:17 De 32:3 Ps 102:21 Pr 18:10 Isa 1:10 Exodus 34 Resources - Multiple Sermons and Commentaries THE THEOPHANY Related Passage: Exodus 19:9+ The LORD said to Moses, “Behold, I will come to you in a thick cloud, so that the people may hear when I speak with you and may also believe in you forever.” Then Moses told the words of the people to the LORD. Exodus 19:18+ Now Mount Sinai was all in smoke because the LORD descended upon it in fire; and its smoke ascended like the smoke of a furnace, and the whole mountain quaked violently. The LORD descended in the cloud and stood there with him - The cloud descended and stood even as it did when Moses would enter the Tent of Meeting = "Whenever Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent; and the LORD would speak with Moses." (Ex 33:9) The next time we see the cloud is when the Tabernacle was completed and "the cloud covered the tent of meeting and the glory of the LORD filled the tabernacle." (Ex 40:34, cf Ex 40:38). as he called upon the name of the LORD - Abraham called on the LORD in Ge 12:8+ when "he built an altar to the LORD and called upon the Name of the LORD." Call on the Name of - 1 Ki. 18:24; 1 Ki. 18:25; 2 Ki. 5:11; Isa. 44:5; Zeph. 3:9; Rom. 10:13; 1 Co. 1:2 Called upon the Name of - Gen. 4:26; Ps. 116:13; Ps. 116:17, see also Gen. 12:8; Gen. 26:25; Exod. 34:5; Ps. 116:4 Question: What does it mean to call upon the name of the Lord? Answer: The first mention in Scripture of people calling on the name of the Lord is Genesis 4:26: “Seth also had a son, and he named him Enosh. At that time people began to call on the name of the LORD.” Here, to call on the name of the Lord means that people began to gather for corporate worship and seeking the help of the Creator. Cain’s family line is contrasted with Seth’s: descendants of Cain began to practice herding (verse 20), music production (verse 21), and metallurgy (verse 22). At the same time, the world was becoming more and more wicked (verses 19 and 23). Seth’s descendants stood out from their corrupt society in that they began to call on the name of the Lord. When Abram entered Canaan, he camped between Ai and Bethel. There, “he built an altar to the Lord and called on the name of the Lord” (Genesis 12:8). In other words, Abram publicly thanked God, praised His name, and sought His protection and guidance. Years later, Abraham’s son Isaac built an altar to the Lord in Beersheba and also “called on the name of the Lord” (Genesis 26:25). To call on the name of the Lord is to invoke His proper name “in audible and social prayer and praise” (Albert Barnes). To call on the name of the Lord is to approach Him in thanksgiving, worship, and petition, and in so doing proclaim the name of God. To call on the name of the Lord is to pray “in a more public and solemn manner” (Matthew Poole). Those who are children of God will naturally call on the name of the Lord. Calling on the name of the Lord is basic for salvation and presupposes faith in the Lord. God promises to save those who, in faith, call upon His name: “Everyone who calls on the name of the LORD will be saved” (Romans 10:13; cf. Joel 2:32). Everyone who invokes the name of God for mercy and salvation, by or in the name of Jesus, shall be saved (Acts 2:21). “There is salvation in no one else! God has given no other name under heaven by which we must be saved” (Acts 4:12, NLT). Using a person’s name expresses familiarity and helps connect one person to another. The first thing we do upon meeting someone is to extend a hand and introduce ourselves. This builds familiarity for future interactions. To call upon the name of the Lord is a sign of knowing Him and a way of connecting to Him. There is a difference between knowing about God and knowing Him personally. Calling on the name of the Lord indicates personal interaction and relationship. When we call upon the name of the Lord, as a form of worship, we recognize our dependence upon Him. What saves a person is not the action, per se, of “calling upon” the name of Jesus; what saves is God’s grace in response to one’s personal faith in the Savior being called upon. Calling on the name of the Lord is more than a verbal expression; it is also shown in the heart and in deed through repentance. “If you declare with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved” (Romans 10:9). “Repent, then, and turn to God, so that your sins may be wiped out” (Acts 3:19). Calling on the name of the Lord is to be a lifelong pursuit (Psalm 116:2). God commands us to call on Him in times of trouble (Psalm 50:15). The one who “dwells in the shelter of the Most High will rest in the shadow of the Almighty” (Psalm 91:1) and has God’s promise of blessing: “‘Because he loves me,’ says the Lord, ‘I will rescue him; I will protect him, for he acknowledges my name. He will call on me, and I will answer him; I will be with him in trouble, I will deliver him and honor him’” (Ps 91:14–15). Those who refuse to call upon the name of the Lord are also described in Scripture, along with the results of their disobedience: “Will the workers of iniquity never learn? . . . They refuse to call upon the LORD. There they are, overwhelmed with dread, where there was nothing to fear” (Psalm 79:5–6). In His sovereignty, God also shows grace to some of those who do not call on His name: “I revealed myself to those who did not ask for me; I was found by those who did not seek me. To a nation that did not call on my name, I said, ‘Here am I, here am I’” (Isaiah 65:1). In 1 Corinthians 1:2, those who call upon the name of the Lord are identified as believers: “To the church of God in Corinth, to those sanctified in Christ Jesus and called to be his holy people, together with all those everywhere who call on the name of our Lord Jesus Christ—their Lord and ours.” Calling on the name of the Lord is one of the marks of a Christian. In summary, those who call on the name of the Lord are those who recognize Him as Savior. Whether it is a first-time calling upon Jesus’ name for forgiveness of sins or a continuous calling as the relationship progresses and grows, giving Him lordship over our lives in surrender to His will, calling on the name of the Lord is vital to spiritual life. Ultimately, calling on the name of the Lord is a sign of humility and dependence on God our Creator and Redeemer.(Source: GotQuestions.org) Exodus 34:6 Then the LORD passed by in front of him and proclaimed, "The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; NET Exodus 34:6 The LORD passed by before him and proclaimed: "The LORD, the LORD, the compassionate and gracious God, slow to anger, and abounding in loyal love and faithfulness, NLT Exodus 34:6 The LORD passed in front of Moses, calling out, "Yahweh! The LORD! The God of compassion and mercy! I am slow to anger and filled with unfailing love and faithfulness. ESV Exodus 34:6 The LORD passed before him and proclaimed, "The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, NIV Exodus 34:6 And he passed in front of Moses, proclaiming, "The LORD, the LORD, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, KJV Exodus 34:6 And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, LXE Exodus 34:6 And the Lord passed by before his face, and proclaimed, The Lord God, pitiful and merciful, longsuffering and very compassionate, and true, ASV Exodus 34:6 And Jehovah passed by before him, and proclaimed, Jehovah, Jehovah, a God merciful and gracious, slow to anger, and abundant in lovingkindness and truth, CSB Exodus 34:6 Then the LORD passed in front of him and proclaimed: Yahweh-- Yahweh is a compassionate and gracious God, slow to anger and rich in faithful love and truth, NKJ Exodus 34:6 And the LORD passed before him and proclaimed, "The LORD, the LORD God, merciful and gracious, longsuffering, and abounding in goodness and truth, NRS Exodus 34:6 The LORD passed before him, and proclaimed, "The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, YLT Exodus 34:6 and Jehovah passeth over before his face, and calleth: 'Jehovah, Jehovah God, merciful and gracious, slow to anger, and abundant in kindness and truth, passed : Ex 33:20-23 1Ki 19:11 proclaimed : Nu 14:17-19 Isa 12:4 The Lord : Ex 3:13-16 merciful : De 5:10 2Ch 30:9 Ne 9:17 Ps 86:5,15 103:8-13 111:4 112:4 Ps 116:5 145:8 Joe 2:13 Jon 4:2 Ro 2:4 abundant : Ps 31:19 Mic 7:18 Ro 2:4 5:20,21 Eph 1:7,8 truth : Ps 57:10 91:4 108:4 111:8 138:2 146:6 La 3:23 Mic 7:20 Joh 1:17 Exodus 34 Resources - Multiple Sermons and Commentaries JEHOVAH GIVES HIS "TESTIMONY" Related Passages: Exodus 33:20-23 But He said, “You cannot see My face, for no man can see Me and live!” 21 Then the LORD said, “Behold, there is a place by Me, and you shall stand there on the rock; 22 and it will come about, while My glory is passing by, that I will put you in the cleft of the rock and cover you with My hand until I have passed by. 23 “Then I will take My hand away and you shall see My back, but My face shall not be seen.” Elijah's Experience - 1 Kings 19:11 So He said, “Go forth and stand on the mountain before the LORD.” And behold, the LORD was passing by! And a great and strong wind was rending the mountains and breaking in pieces the rocks before the LORD; but the LORD was not in the wind. And after the wind an earthquake, but the LORD was not in the earthquake. 12 After the earthquake a fire, but the LORD was not in the fire; and after the fire a sound of a gentle blowing. Then the LORD passed (abar) by in front of him - This is almost certainly the theophany promised to Moses in Ex 33:18–23 where the same is used "I Myself will make all My goodness pass (abar) before you..." John Mackay says this description "shows that the LORD carried out his promise of setting out who he really is (33:19). No description is attempted of anything that Moses saw." (Exodus-Mentor Commentary) And proclaimed, "The LORD the LORD God - Recall Moses had just "called upon the Name of the LORD" and the LORD responds by declaring “Yahweh, He is Yahweh.” In this manner it reflects “I am that I am. So the first thing Yahweh says is that He is the great "I AM," the self-existent God. The word God is El, the infinitely strong one Victor Hamilton notes that "Nowhere in this litany does the Lord draw attention to his attributes of power, perfection, or holiness. Everything the Lord says autobiographically is something that God is or does for the benefit of others, especially his chosen people." Compassionate and gracious, slow to anger, and abounding in lovingkindness and truth - Note 5 attributes of the Self-Existent God (not counting two more in the next verse!). Notice He does not start with wrath, anger, etc, but with mercy filled attributes! Clearly God means to emphasize His great compassion and grace even in the face of the brazen, wanton calf idolatry! It is easy to read through these attributes like we were reading a menu, but we need to stop at each one and ponder with wonder and gratitude that these are God's attributes. Note that several versions translates truth as "faithfulness" which emphasizes His commitment to the covenant promises. What God commits to perform, He will surely accomplish! Slow to anger is literally "long of anger" (like a long burning fuse on a bomb - Lxx = makrothumos = idea of being self-controlled in the face of provocation), so that God holds back His anger and gives sinners time to repent. The LORD is reluctant to act against His creation, even when it is in rebellion against Him. But do not misinterpret this great attribute for it does not mean God forgets sins, for He does not and He cannot condone sin. In His perfect timing he will act decisively against sin. THOUGHT - The upshot is that if have sinned and not yet experienced serious consequences, it behooves you (1) to not be stubbornly, deceptively naive and think you have gotten away with your sin, but (2) agree with Him that you have sinned against Him and appeal to Him to have mercy on you, repent and turn (return) to God. Slow to anger - 14x in 14v - Ex 34:6; Num. 14:18; Neh. 9:17; Ps. 86:15; Ps. 103:8; Ps. 145:8; Prov. 14:29; Prov. 15:18; Prov. 16:32; Prov. 19:11; Joel 2:13; Jon. 4:2; Nah. 1:3; Jas. 1:19 Bush adds "Long suffering. ארך אפים erek appim, long of anger, or more literally, long of nostrils, from the ideal connexion between the passion of anger and its effects in inflating the nostrils. This ‘long suffering’ on the part of God is the first-fruit of his mercy and grace. He bears long with sinners; he delays the execution of justice; he waits to be gracious in despite of their iniquities. Nothing is more wonderful than the patience of God when we consider the provocations which he continually receives at the hands of the ungodly. How long did he bear with the antediluvian world! What forbearance did he exercise towards the murmuring and rebellious Israelites during their sojourn in the wilderness, and indeed throughout all their generations! Nay, to bring the matter home to ourselves, who is not forced to acknowledge that he is himself a monument of the same long-suffering and tender mercy? Have we not provoked him to anger every day of our lives? Yet to the praise of his patience here we still find ourselves, standing on praying ground, and favored with the offers and opportunities of pardon. Ah, how different would be our lot had be dealt with us after our sins, or rewarded us according to our iniquities! Abounding in lovingkindness is a beautiful phrase because He could have simply said lovingkindness (see below on hesed/chesed/heced) which would have been wonderful. Abounding means great emphasizing the breadth and length and height and depth of His infinite lovingkindness. It far exceeds human expectations for it has no boundaries beloved! Bush - Abundant in goodness and truth. Heb. רב חסד ואמת rab hesed ve-emeth, much in goodness, or benignity, and truth. The idea is that of exuberant benevolence. So rich, so bounteous, so multitudinous, are the expressions of the divine favor, that we may be said to be almost overflown with them. And not only so, not only does his goodness abound above our deserts and above our powers of acknowledgment, but being a God of truth, who will not and cannot deceive, we are assured that every promise of further and future good will be strictly fulfilled, and that nothing will prevent the realization of those eternal blessings which he has reserved for them that put their trust in him! ‘Faithful is he who hath called us, who also will do it.’ He may not indeed in all cases speedily accomplish his word. His ways are often directly contrary to those of reason, and a long time elapses, and many difficulties are overcome, but finally his truth comes without fail to a triumphant fulfilment. Hamilton - The significance of vv. 6–7, the Lord’s self-declaration, can be seen by observing how many other times the language of these two verses reappears in other passages. There are at least eight instances: Num. 14:18; Neh. 9:17b; Ps. 86:15; 103:8; 145:8; Joel 2:13; Jon. 4:2; Nah. 1:3. Compassionate (07349)(rachum) is from a root which refers to deep love usually from a superior for an inferior and describes one who is compassionate, merciful and refers primarily to God. Mercy is reflected by granting forgiveness to a guilty person and is reflected in kind acts proceeding from inward compassion to relieve sufferers of misery, even those who suffer from their own sins. Mackay adds "‘Compassionate’ recalls a mother’s love for her child, with a deep understanding of its weakness and need, keeping looking after it whatever its behaviour or thanklessness. This is not a response to human merit, but a display of divine sympathy which shows favour when punishment might well have been expected." Compassionate (rachum - tenderly kind, pitiful, merciful) - Bush says "This is that perfection of Jehovah’s nature with which we, as sinners, have the most immediate and intimate concern, and therefore it very properly stands first in this enumeration. It is this that constitutes the moving spring in the great machinery of benevolence, which is to be seen in the scheme of redemption. It is the disposition which prompts to the pity and relief of the miserable; which renders the possessor propense to acts o kindness and clemency, like those of a father to a child, wherever the objects of them are found. It is an attribute of the Godhead which is incessantly celebrated by the inspired writers. The Psalmist, whose pious songs are so instinct with the praises of God, says of him that he is ‘plenteous in mercy,’ speaks again and again of the ‘multitude of his mercies,’ and assures us that his ‘tender mercies are over all his works.’ But it is those who live under the gospel who see its brightest displays, nor was it possible for any of the Old Testament saints to speak in such eulogy of it as the apostles Peter and Paul, for example, in the citations which follow; 1 Pet. 1:3, ‘Blessed be the God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,’ Eph. 2:4–7, ‘But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ; (by grace ye are saved;) and hath raised us up together, and made us sit together in heavenly places, in Christ Jesus: That in the ages to come he might shew the exceeding riches of his grace in his kindness towards us, through Christ Jesus.’ Rachum - 13v - compassionate(11), merciful(2). Exod. 34:6; Deut. 4:31; 2 Chr. 30:9; Neh. 9:17; Neh. 9:31; Ps. 78:38; Ps. 86:15; Ps. 103:8; Ps. 111:4; Ps. 112:4; Ps. 145:8; Joel 2:13; Jon. 4:2 Deuteronomy 4:31 “For the LORD your God is a compassionate God; He will not fail you nor destroy you nor forget the covenant with your fathers which He swore to them. 2 Chronicles 30:9 “For if you return to the LORD, your brothers and your sons will find compassion before those who led them captive and will return to this land. For the LORD your God is gracious and compassionate, and will not turn His face away from you if you return to Him.” Nehemiah 9:17 “They refused to listen, And did not remember Your wondrous deeds which You had performed among them; So they became stubborn and appointed a leader to return to their slavery in Egypt. But You are a God of forgiveness, Gracious and compassionate, Slow to anger and abounding in lovingkindness; And You did not forsake them. Nehemiah 9:31 “Nevertheless, in Your great compassion You did not make an end of them or forsake them, For You are a gracious and compassionate God. Psalm 78:38 But He, being compassionate, forgave their iniquity and did not destroy them; And often He restrained His anger And did not arouse all His wrath. Psalm 86:15 But You, O Lord, are a God merciful and gracious, Slow to anger and abundant in lovingkindness and truth. Psalm 103:8 The LORD is compassionate and gracious, Slow to anger and abounding in lovingkindness. Joel 2:13 And rend your heart and not your garments.” Now return to the LORD your God, For He is gracious and compassionate, Slow to anger, abounding in lovingkindness And relenting of evil. Gracious (02587)(channun from chanan = be gracious) is disposed to bestow favors and/or blessings that goes beyond any human calculation and is independent of merit. Thus it speaks of unmerited favor, an act and action based on love, which Yahweh bestows on His creatures. Many of the uses are coupled with rechem which is compassion or mercy (tender pity for someone helpless and suffering, "tender mercies"). There are 13 uses in the OT and all but one refer to the character of Jehovah. The one exception is a characteristic of the godly man in Ps 112:4NET. The Septuagint translates channun here with the adjective eleemon which means to be concerned about people in their need (used in Heb 2:17+). Channun is used in Ex 22:27+ = ' And it shall come about that when he cries out to Me, I will hear him, for I am gracious." Bush - Gracious. Heb. חנון hannun; from the root חנן hanan, signifying to be kindly or graciously affectioned towards a person. In Scripture usage this term as applied to God and as denoting his dispositions and dealings towards men, carries with it the leading import of unmerited favor or kindness. ‘We call that חננה haninah,’ says Maimonides, ‘which we bestow upon any man to whom we owe nothing.’ In this sense does God bestow grace upon the sinning children of men. He is rich in the donation of favors to which they have no claim. His abounding benignity triumphs over their ill desert, and causes heaven to be peopled with those who were justly the heirs of hell. Lovingkindness (02617) see discussion below on hesed/chesed/heced Truth (faithfulness, faithfully) (0571) ('emeth from the verb aman = to confirm, support, believe, be faithful) means truth, faithfulness, that which gives complete reliability. It describes what is dependable, reliable, firm, stable, lasting. The term often refers to God's faithfulness to His covenant promises and His moral character. In contrast to fickle humans whose faithfulness is transient and fleeting (Hos 6:5-6), God's faithfulness is enduring and steadfast -- permanent, certain, everlasting (Ps 117:2). Ponder this truth for a moment beloved. Offer up a sacrifice of praise and thanksgiving for this glorious attribute of God. Emeth is frequently connected with lovingkindness as in this passage. (Ps 40:11, 61:7, 69:13, 85:10, 86:14, 89:14, 108:4) Related Resources: God's Attributes Faithfulness Longsuffering Mercy Self-existent Truth Exodus 34:1-9 Caricature God The Lord is longsuffering and abundant in mercy, forgiving iniquity and transgression; but He by no means clears the guilty. —Numbers 14:18 Caricature artists set up their easels in public places and draw pictures of people who are willing to pay a modest price for a humorous image of themselves. Their drawings amuse us because they exaggerate one or more of our physical features in a way that is recognizable but funny. Caricatures of God, on the other hand, are not funny. Exaggerating one of His attributes presents a distorted view that people easily dismiss. Like a caricature, a distorted view of God is not taken seriously. Those who see God portrayed only as an angry and demanding judge are easily lured away by someone who emphasizes mercy. Those who see God as a kindhearted grandfather will reject that image when they need justice. Those who see God as an intellectual idea rather than a living, loving being eventually find other ideas more appealing. Those who see God as a best friend often leave Him behind when they find human friends who are more to their liking. God declares Himself to be merciful and gracious, but also just in punishing the guilty (Ex. 34:6-7). Father, Son, and Holy Spirit— Oh, Thou blessed Trinity: One in essence, yet three persons— Thou, our God, we worship Thee. —D. De Haan All-powerful, merciful, wise, and just is the God in whom we trust. Exodus 34:1-4,26-35 Reflecting God's Glory by Theodore Epp Moses was changed when he came down from the mountain. Earlier, he had asked to see the glory of the Lord, but when he came down from the mountain with the two tablets of stone, he did not know "that the skin of his face shone while he talked with him" (Ex. 34:29). Moses did not realize that his face reflected the glory of God. This was proof of the closeness between Moses and God, and it revealed to those who saw him that he had truly been in the presence of God's glory. "When Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him" (v. 30). Moses still did not realize the extent to which his face reflected the glory of God. He was not glorious in his own eyes, but he was in the eyes of others. Every day before you go out to meet the world, spend some time with God by reading His Word and talking to Him in prayer. Spending time in His presence will bring the sunshine of heaven to your face, and others will observe this in you throughout the day. "But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord" (2 Cor. 3:18). Exodus 33:18-34:8 God's Description Of Himself The Lord, the Lord God, merciful and gracious. —Exodus 34:6 The prayers of young children show us what they think of God. Here are two I read recently: “Dear God, what does it mean that You are a ‘jealous’ God? I thought You had everything.” “I didn’t think orange went with purple until I saw the sunset You made on Tuesday. That was cool.” These children are right to think of God as the owner and creator of everything, the One who can paint beautiful sunsets. But how does God describe Himself? Moses needed an answer to that question when he was about to lead the Israelites into the wilderness. He wanted to be assured of God’s presence and leading, so he asked Him to reveal Himself (Exodus 33:13,18). In response, God came down in a cloud and said: “The Lord, the Lord God, merciful and gracious, longsuffering, and abounding in goodness and truth, . . . by no means clearing the guilty” (Ex 34:5-7). He is good. He is also just. Sing praise to God who reigns above, The God of all creation, The God of power, the God of love, The God of our salvation. —Schütz In a world of superlatives, God is the greatest. Exodus 34:7 Who keeps lovingkindness for thousands, Who forgives iniquity, transgression and sin; yet He will by no means leave the guilty unpunished, visiting the iniquity of fathers on the children and on the grandchildren to the third and fourth generations." NET Exodus 34:7 keeping loyal love for thousands, forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression of fathers by dealing with children and children's children, to the third and fourth generation." NLT Exodus 34:7 I lavish unfailing love to a thousand generations. I forgive iniquity, rebellion, and sin. But I do not excuse the guilty. I lay the sins of the parents upon their children and grandchildren; the entire family is affected-- even children in the third and fourth generations." ESV Exodus 34:7 keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children's children, to the third and the fourth generation." NIV Exodus 34:7 maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the fathers to the third and fourth generation." KJV Exodus 34:7 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. LXE Exodus 34:7 and keeping justice and mercy for thousands, taking away iniquity, and unrighteousness, and sins; and he will not clear the guilty; bringing the iniquity of the fathers upon the children, and to the children's children, to the third and fourth generation. ASV Exodus 34:7 keeping lovingkindness 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, upon the third and upon the fourth generation. CSB Exodus 34:7 maintaining faithful love to a thousand generations, forgiving wrongdoing, rebellion, and sin. But He will not leave the guilty unpunished, bringing the consequences of the fathers' wrongdoing on the children and grandchildren to the third and fourth generation. NKJ Exodus 34:7 "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." NRS Exodus 34:7 keeping steadfast love for the thousandth generation, forgiving iniquity and transgression and sin, yet by no means clearing the guilty, but visiting the iniquity of the parents upon the children and the children's children, to the third and the fourth generation." YLT Exodus 34:7 keeping kindness for thousands, taking away iniquity, and transgression, and sin, and not entirely acquitting, charging iniquity of fathers on children, and on children's children, on a third generation, and on a fourth.' who keeps lovingkindness for thousands: Ex 20:6 De 5:10 Ne 1:5 9:32 Ps 86:15 Jer 32:18 Da 9:4 who forgives iniquity, transgression and sin: Ps 103:3 130:4 Da 9:9 Mic 7:18 Mt 6:14,15 12:31 18:32-35 Lu 7:42,48 Ac 5:31 13:38 Ro 4:7,8 Eph 1:7 4:32 1Jn 1:9 He will by no means leave the guilty unpunished Ex 23:7,21 Nu 14:18-23 De 32:35 Jos 24:19 Job 10:14 Ps 9:16,17 Ps 11:5,6 58:10,11 136:10,15 Isa 45:21 Mic 6:11 Na 1:2,3,6 Ro 2:4-9 3:19-26 9:22,23 Heb 12:29 Rev 20:15 21:8 visiting : Ex 20:5,6 Exodus 34 Resources - Multiple Sermons and Commentaries THE BENEVOLENT ATTRIBUTES OF JEHOVAH Benevolent means giving or doing good. Who keeps lovingkindness for thousands - NLT says "I lavish unfailing love to a thousand generations." This speaks of His covenant faithfulness to a thousand generations. Bush - Keeping mercy for thousands. Heb. נצר חסד notzër hesed. The original term חסד hesed, mercy, here is precisely the same with that which in the preceding clause is rendered ‘goodness.’ In the former passage, therefore, reference is had to the plenitude of the divine mercy, in the present to its perpetuity. Chal. ‘Keeping goodness to a thousand generations.’ God keeps or preserves mercy by continually showing it in all its various exercises to thousands of sinners in all ages and to the end of time. His keeping it implies that it is inexhaustible; that whatever measures of it may yet have been dispensed, an infinite sufficiency still remains behind. He keeps it notwithstanding the crying provocations which might move him to cast it away. He reserves it for his chosen people through all the days of their unregeneracy; he keeps it for his backsliding Davids, and his denying Peters, against the time in which they shall penitently exclaim, ‘I have sinned!’ Nay, who can tell but he may have ‘kept mercy’ for him whose eye is now perusing these pages—kept it year after year unto the present hour? And shall he not accept of it? But let us remember that although this mercy is inexhaustible for those that shall come after us not for each of us individually its day has a close. If we embrace it not while the day lasts, the night is not far distant when its door will be shut against us for ever. Lovingkindness (02617)(hesed/chesed/heced) is the idea of faithful love in action and often in the OT refers to God's lovingkindness expressed in His covenant relationship with Israel (His "loyal love" to His "Wife" Israel [cp Hos 2:18, 19, 20+, Is 54:5, Je 31:32+] = His "loyalty to covenant"). God's hesed His denotes persistent and unconditional tenderness, kindness, and mercy, a relationship in which He seeks after man with love and mercy (cf God immediately seeking man Ge 3:9+, who was immediately hiding Ge 3:8+ trying to cover their shame Ge 3:7 - contrast God's lovingkindness manifest by spilling blood to provide skins to cover their shame! Ge 3:21+). Hesed expresses both God’s loyalty to His covenant and His love for His people along with a faithfulness to keep His promises. The Septuagint (Lxx) translates hesed in Ex 34:7 with eleos which describes the outward manifestation of pity and assumes need on the part of those who are recipients of the mercy and sufficient resources to meet the need on the part of those who show it.The idea of mercy is to show kindness or concern for someone in serious need or to give help to the wretched, to relieve the miserable. Here the essential thought is that mercy gives attention to those in misery. Hesed in Exodus - Exod. 15:13; Exod. 20:6; Exod. 34:6; Exod. 34:7; THOUGHT - This is a great passage to remind people Who the OT God is because so many consider Him an angry OT God. Consider the context. Israel has seen multiple manifestations of God's power and glory and can't even wait for Moses for 40 days. So they make an idol and God is indeed angry because they had promised they would keep the book of the covenant, which includes making no graven image! So yes, God sought to destroy them, but Moses interceded and God relented. Why? Well yes, because Moses prayed but what does God's self-disclosure emphasize about Himself? Merciful, long-suffering, forgiving, etc which is exactly what He does! The OT God is not some angry, wrathful God! Perhaps you need to make a list of the attributes He Himself gives and notice the quality and the order of these attributes! Who forgives iniquity, transgression and sin - Three words for lawlessness - iniquity (Lxx = anomia), transgression (Lxx = adikia), sin (Lxx = hamartia). Forgives is nasa which means to lift, to carry, to take away, the picture of lifting a burden (aka "weight of sin") off of an individual. Thus I like Young's Literal rendering which has "taking away iniquity." Moses appealed to the LORD in Ex 32:32 " if You will, forgive (nasa) their sin." This is the also the same verb in the description of the Day of Atonement in Lev 16:22+ where “The goat shall bear (nasa ) on itself all their iniquities to a solitary land; and he shall release the goat in the wilderness." The Septuagint (Lxx) for forgives (taking away) is aphaireo in the present tense signifying that God continually takes way or removes all three aspects of sin! Aphaireo is the same verb used by Paul in Romans 11 when He describes Christ's return to save "all Israel" (Ro 11:26+) saying "this is My covenant with them when I take away (aphaireo) their sins." (Ro 11:27+). In Hebrews 10:4+ the writer says "For it is impossible for the blood of bulls and goats to take away (aphaireo) sins." Bush - Forgiving iniquity and transgression and sin. Heb. נשא עון ופשע וחטאח nosë avon vapesha vehattaah, taking or bearing away (i. e. forgiving) iniquity, trespass, and sin. This is the climax of the present proclamation of the divine perfections. Pardoning mercy is specified, not only because it is in this form that the glory of this attribute pre-eminently shines, but because it is pardoning mercy that opens the way for the exercise of all other mercy. It was all important therefore for the consolation of sinners, that this peculiar aspect of the divine goodness should be distinctly displayed. Hence we find the terms expressive of the sins forgiven so remarkably varied and multiplied, in order to imply that all sorts and degrees of offences come within the scope of its benign operation. In order then that our hearts may be duly affected by this declaration, let us refer both to history and to experience for a confirmation of its truth. See in the sacred records what multiplied acts and what aggravated forms of iniquity the divine clemency has graciously passed by! What sins before conversion! what sins after conversion! And then if we attempt, each for himself to enumerate his own transgressions, will they not be found more in number than the sands on the sea-shore, and sufficient, if visited according to their desert, to overwhelm the soul at once in perdition! Yet if believers in Christ these our sins are all forgiven! How many iniquities then is God continually pardoning in every quarter of the globe! What an idea does it give of the divine indulgence to think that his remissions keep pace with our provocations! Iniquity (punishment, guilt) (05771)('avon from verb 'avah = to bend, twist, distort) describes the iniquity, evil, punishment or guilt which is associated with a twisting of the standard or deviation from it. Since there is a deliberate twisting or perverting, 'avon describes sin that is particularly evil. It may also describe the punishment or disaster that befalls those who practice wickedness. 'Avon also describes a conscious twisting or distorting as implied by the fact that David says "I kept myself from my iniquity." (2Sa 22:24) Israel made a choice to return to the sins of her ancestors (Jer. 11:10; 13:22). The punishment that goes with this deliberate act as a consequence is indicated by the word also (Ge 4:13; Isa 53:11). Transgression (rebellion)(06588)(pesha') means transgression, rebellion or revolt against authority (rising up in clear defiance of authority), guilt (incurred by transgressing). Pesha' is derived from a root describing the breach of relationship between two parties (civil or religious). The idea of this noun is that the individual makes a willful choice to reject God's authority and hence to deviate from the path of godly living. Defection from God's standard. Pesha' is “a stepping aside from the (correct) path." Pesha' speaks of willful sin. Sin (02403)(chattat/chattath) means wrong, iniquity, sin. Chattat, like it's NT counterpart (hamartia), means to miss or fall short of the mark, which ultimately is the will and plan of God as revealed in Scripture. Sin is whatever misses the will of God for man doctrinally or morally. The result of chattat/chattah is that man misses the goal God has for him by failing to observe the requirements of holy living and thus falls short of spiritual wholeness. We are all sinners. We all miss the mark, and none of us are perfect nor will we ever be perfect in this life. This is why Christ had to die for our sin so we might have His righteousness (see 2Cor 5:21+). Yet - Term of contrast. This always marks a "change of direction," so when you see it (or a "but") ask what is the change of direction? This reminds us that there is another side to Jehovah, one which speaks of righteous indignation and perfect justice. He will by no means leave the guilty unpunished - Sin must be punished because God is holy. Leave unpunished (05352)(naqah) to be free, to be clean, to be empty, to be pure. Keil says naqah "means to wipe away or expunge blood-guiltiness by punishment." uses in Exodus - Ex 20:5; Ex 28:38; Ex 28:43; Ex 34:7; Ex 34:9. David uses this verb twice in Ps 19 (Ps 19:12+ = acquit, Ps 19:13+ = acquitted) Visiting the iniquity ('avon) of fathers on the children and on the grandchildren to the third and fourth generations - (cf Ex 20:5; Ex 34:7; Nu 14:18; Dt. 5:9) We have seen this in the section on the 10 commandments where God declares "You shall not worship them or serve them; for I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and the fourth generations of those who hate (Heb = sane; Lxx = miseo in present tense = ongoing, unabated willful [active voice] hostility toward) Me, but showing lovingkindness to thousands, to those who love Me and keep My commandments." (Ex 20:5,6+) This verse does not speak of a "generational curse" but of the general tendency that wicked behavior of the fathers will influence and stimulate wicked behavior in the children and this wicked behavior would in turn influence the grandchildren. This sin cycle can always be broken when one of the individuals involved (father, children or grandchildren) repent and turn to the Lord God. As Mackay reminds us "Sin’s impact is not limited to the individual who commits it, but spreads to all those with whom he comes in contact, particularly the family group to which he belongs." It is like throwing a rock into a pond and watching the ripple effect. It is crystal clear that no child is punished by God for the sins of his parents! Compare also Ezekiel 18:19–32, especially verse 20.. “The person who sins will die. The son will not bear the punishment for the father’s iniquity, (NO "GENERATIONAL CURSE") nor will the father bear the punishment for the son’s iniquity; the righteousness of the righteous will be upon himself, and the wickedness of the wicked will be upon himself (Ezekiel 18:20) John