Exodus 34:33

34:28-35 Near and spiritual communion with God improves the graces of a renewed and holy character. Serious godliness puts a lustre upon a man's countenance, such as commands esteem and affection. The vail which Moses put on, marked the obscurity of that dispensation, compared with the gospel dispensation of the New Testament. It was also an emblem of the natural vail on the hearts of men respecting spiritual things. Also the vail that was and is upon the nation of Israel, which can only be taken away by the Spirit of the Lord showing to them Christ, as the end of the law for righteousness to every one that believeth. Fear and unbelief would put the vail before us, they would hinder our free approach to the mercy-seat above. We should spread our wants, temporal and spiritual, fully before our heavenly Father; we should tell him our hinderances, struggles, trails, and temptations; we should acknowledge our offences.

And till Moses had done speaking with them,.... Not when he had done, as the Septuagint version, for then there would have been no occasion for it; but when he first began to speak to Aaron and the "rulers", and continued to speak to the congregation until he had finished what he had to say; even he did what follows, as soon as he perceived there was a glory on his face, which they could not bear to look at: he put a vail on his face; something that covered it in a good measure, a mask, or linen cloth, or some such thing.

The obscurity of the law may be signified by this vail, both of the moral and ceremonial law; the moral law, which though it makes known the mind and will of God, with respect to what is to be done, or not done, yet not with respect to the affair of life and salvation: it makes known the one God as the object of worship, but gives no account of a trinity of persons in the Godhead; no hint of God in Christ, nor revelation of the Son of God; no view of a Saviour, no notion of pardon; nor does it point out the righteousness of Christ unto us; nor do we from it hear anything of the Spirit of God, and his grace, nor of eternal life and glory: the ceremonial law, and its ordinances, did give some light into evangelical things, and did point out Christ, and the blessings of his grace, yet but darkly and obscurely; they were shadows of good things to come, and gave some dark and distant views of them, but were not so much as the image of the things, and did not bring them near, and set them in a clear light: likewise this vail may be an emblem of the darkness of the minds of men, with respect to the law, and the knowledge of divine things; especially of the Jews, who, as the apostle says, "could not steadfastly look at the end of that which is abolished": of the ceremonial law, which is disannulled, the end of which was Christ; he is the end for which it was made, the scope or mark at which it aimed, the term in which it issued, and in whom it had its complete fulfilment; but this th

Exodus 34:33 . And Moses put a veil on his face — This veil signified the darkness of that dispensation; the ceremonial institutions had in them much of Christ and the gospel, but a veil was drawn over it, so that the children of Israel could not distinctly and steadfastly see those good things to come which the law had a shadow of. It was beauty veiled, gold in the mine, a pearl in the shell; but thanks be to God, by the gospel, the veil is taken away from off the Old Testament; yet still it remains upon the hearts of those who shut their eyes against the light.

(33) Till Moses had done speaking with them, he put a vail on his face. —This translation exactly inverts the meaning, which is that “ when Moses had done speaking with them, he put a vail on his face.” The vail became part of his ordinary costume, and was worn excepting upon occasions of two kinds: (1) When Moses was alone with God, either in the temporary “tent of meeting” or in the permanent Tabernacle, he ceased to wear the vail, and spoke with God face to face; (2) when he had a message to the people from God, and spoke to them as God’s representative, he authenticated his message by uncovering himself, and allowing the glory of his face to be seen. Otherwise, in his ordinary dealings with the people he went about veiled.

Paul refers to this passage as showing forth the glory of the law, though it was but a "ministration of condemnation," and was to be done away, in order to enhance the glory of the gospel, "the ministration of the spirit," which is concealed by no veil from the eyes of believers, and is to last forever 2 Corinthians 3:7-15 . Exodus 34:33 When rather than until should be supplied. Moses did not wear the veil when he was speaking to the people, but when he was silent. See Exodus 34:35.

Verses 33-35. - Till Moses had done speaking with them . The Hebrew text will not bear this rendering. All the ancient versions (LXX. Vulg. Syr. etc.) and the Targums agree that the meaning is - "when Moses had done speaking, he put a veil on his face." And this agrees with the plain meaning of vers. 34 and 35, which are to be taken connectedly. Moses first delivered his message with face unveiled, then he veiled himself, and thenceforth he wore a veil at all times except when he sought the Divine presence in the "tent of meeting" or the tabernacle, and when he delivered to the people any message sent them from God by him. He wore the veil ordinarily to prevent them from being dazzled. He took it off when he entered the tabernacle, that the Divine presence might shine fully on him and renew his strength. He kept it off when he returned, if he had any message to the people, until he had delivered it, in order the more fully to authenticate the message and shew to the people that it was from God. Then the children of Israel saw the face of Moses, that the skin of Moses' face shone (ver. 35). Having discharged himself of the message intrusted to him, he once more covered himself, and continued veiled until he again entered the tabernacle. The only objection that can be taken to this exegesis is derived from 2 Corinthians 3:7-16 , which has been thought to imply that Moses wore the veil whenever he was in the sight of the people.

But the passage does not really assert any such thing. It is quite enough for the argument, that under the old covenant a veil had been worn to conceal some of its glory. This concealment St. Paul contrasts with the openness of Christianity (vers. 13, 18); while at the same time he argues that it may be viewed as typical of that blindness and darkness which was characteristic of the Jewish nation of his day. Exodus 34:33

33 . a veil ] The Heb. word ( masweh ) occurs only here and vv. 34, 35. 33–35 . The glow alarmed the Israelites: Moses, therefore, put a veil on his face, which he wore ever afterwards, except when he went in to speak with God, or while he was communicating to the people the Divine message which he had received: in ordinary life the reflexion of the Divine glory upon his face was thus hidden from the people.

33. he put a veil on his face—That veil was with the greatest propriety removed when speaking with the Lord, for every one appears unveiled to the eye of Omniscience; but it was replaced on returning to the people—and this was emblematic of the dark and shadowy character of that dispensation (2Co 3:13, 14).