In Numbers 14:18, “Yahweh punishes the children for the sin of the fathers to the third and fourth generation.” And Moses accepts this as “the Lord’s strength being displayed” too (17).  

But how on earth can punishing children – who aren’t responsible for their parents’ sins – show Yahweh’s “strength”? There’s a clue in Exodus 20:5, where “punishing to the third and forth generation” is first mentioned in Scripture, in the second commandment about “not making idols of anything in heaven or earth and bowing down to them (4-5) – FOR,” and here’s Yahweh’s reason for it – “I, the Lord your God, am a jealous God,” so “I punish those who hate me, but show love to thousands who love me and keep my commandments.”

This is amazing, that Yahweh, the supreme commander of the universe, is deeply affected emotionally by how this tiny group of ex-slave Israelites feel and act toward him. Do they love him or hate him? And why was that important to him? Because his reason for choosing these people out of all the nations on earth was to “take you as my own people, and I will be your God,” Exodus 6:7. 

He knew that no other god could do for Israel what he could do for them. Only in his all powerful and loving care would they flourish. And this is what he wanted Israel to know. He was just like a young man desperately wanting to give his all to the woman he’s come to love, and desperately hoping she’ll see that in him enough to happily commit her life and love to him in return. Because if she does he will fiercely and jealously protect her and care for her, and if it came to it, die for her. 

Imagine, therefore, how he’d feel if, after proving to her that he really loved her in both his words and actions, that she turned against him, accusing him of wanting to wreck her life instead. Because that’s exactly what Israel did to Yahweh. The whole bunch of them cried out in Numbers 14:2-3, “If only we’d died in Egypt, or in this desert. Why did the Lord bring us here to let us die, and our wives and children be taken as plunder? Better for us that we go back to Egypt instead, right?”

Which was like a stab to the heart for Yahweh (11). But how to get that across to these foolish, dumb Israelites? By “The loving power of punishment”….(next blog)

When Yahweh threatened to kill off the Israelites in Numbers 14:12 and replace them with a nation he’d build through Moses instead, Moses’ response in verse 17 wasn’t to grab the opportunity to become a great leader and make a name for himself, it was, “Now may the Lord’s strength be displayed.” 

And “strength displayed” in two ways. First of all in Yahweh being “slow to anger, abounding in love and forgiving sin and rebellion” (18), because It was that amazing strength in Yahweh that had got the Israelites to the border of the land he’d promised to Abraham, despite their constant moaning and resistance to him. Without that strength of Yahweh being able to forgive, the nation of Israel would have ceased to exist.

But there was a second strength Moses knew Yahweh had – and how crucial he display it too. And that was making sure “the guilty aren’t left unpunished” in verse 18. And Yahweh’s response in verse 20 was, “I have forgiven them (displaying his first strength). Nevertheless (21), as surely as I live and as surely as the glory of the Lord fills the whole earth, not one of those (22) who saw my glory and the miracles I performed in Egypt and in the desert, who disobeyed me and tested me ten times – not one of them (23) will ever see the land I promised to their forefathers . No one who has treated me with contempt will ever see it.” 

And Moses knew the Israelites needed to see that strength in Yahweh too, that he would not back down from punishing the guilty, because the rebels would simply continue rebelling to the detriment of the whole nation and to God’s purpose. And Yahweh came through on that one all right: “I will surely do these things to this whole wicked community which has banded against me. They will meet their end in the desert; here they will die” (35).

Did Yahweh then back down when the Israelites admitted “We’ve sinned” and they tried to reverse his punishment by “going up to the place he’d promised” (40)? No, because as Moses warned them in verse 43, “you’ve turned away from the Lord so he won’t be with you and you will fall by the sword.” But typical of them by now, they didn’t listen to that either, so they got exactly what their presumption deserved (44-45).

It also included their children “suffering for your unfaithfulness until the last of your bodies lies here in the desert” (33). But why punish the children who weren’t guilty “To the third and fourth generation” too?….(next blog)    

The glory of Yahweh really emerges in his ready acceptance of a Mediator. Twice he was on the point of wiping out the Israelites, but each time he honoured Moses’ appeal on their behalf. 

But what would make him do that? Why would the mighty Yahweh El, supreme commander of the universe, allow a decision of his to be questioned, and even challenged, by a mere earthling?  

There’s a clue in Yahweh’s view of Moses as a kindred spirit. Moses thought like him. When the Israelites “committed a great sin making gods of gold” in Exodus 32:31, for instance, Moses’ first thought was to beg Yahweh to “forgive their sin” – and if no forgiveness, then blot him from existence, rather than the Israelites (32). Which was totally in tune with Yahweh’s thinking in Exodus 34:6-7 when describing himself to Moses as “compassionate and gracious, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin.” 

It was this meeting of their minds that pleased Yahweh immensely, so that when Moses appealed on behalf of the Israelites, Yahweh willingly listened to him (33:17). It happened again in Numbers 14 too. Yahweh is about to destroy the Israelites a second time for “treating me with contempt” and he wants to create a new nation in Moses himself (11-12), a tempting proposition for Moses, having put up with the Israelites’ constant moaning for so many years too. 

But instead, Moses jumps in again as Mediator. He makes his appeal on two fronts. First of all, how is it going to reflect on Yahweh himself if word gets out that “The Lord was not able to bring these people into the land he promised them on oath; so he slaughtered them in the desert” (16)? So much for Yahweh being the supreme commander of the universe. But more to the point, verse 19, “In accordance with your great love, forgive the sin of these people, just as you’ve pardoned them from the time they left Egypt until now.” 

And coming from Moses this was powerful stuff, because he’d stuck with the Israelites and loved them through thick and thin as well, so again it was mind meeting mind, a kindred spirit appealing to a kindred spirit, and Yahweh’s response was immediate: “I have forgiven them as you asked” (20). But he also based it on Moses’ understanding that “The guilty aren’t left unpunished”….(next blog) 

What more could Yahweh have done to show how “jealous” he was for the Israelites? Like a devoted husband he’d poured his love into providing for and protecting them, so they not only survived every obstacle and opposition on their journey from Egypt, they were now poised at the very gates to the Promised Land, ready to enter it as soon as the report came back from those who’d been sent to check it out, Numbers 13:17-25.

And to begin with, in verse 27, their report confirmed exactly what Yahweh had promised back in Exodus 3:8, that “the land really does flow with milk and honey,” with just one bunch of grapes requiring two men to carry it as evidence (Numbers 13:23). Caleb, therefore, was all for “going up and taking possession of the land, for we can certainly do it” (30).

“But” in verses 31-33 “the men who’d gone up with him spread among the Israelites a bad report about the land they’d explored,” that it would be suicidal attacking it because the people there were huge and their cities heavily fortified. Which brought on another heavy bout of moaning among the Israelites against Yahweh for bringing them to a land that would get them all killed. So they were all for choosing another leader to take them back to Egypt, Numbers 14:2-4.

Caleb, now joined by Joshua, fires right back with a ‘How dare you suggest such a thing?’ when it’s obvious that “the Lord wants us to have this land, so there’s nothing we need fear from these people. We’ll swallow them up, because they don’t have any protection, but the Lord is with us. So do not lead an insurrection against him” (5-9). But rather than listen to Joshua and Caleb, the people considered stoning them (10). 

Well, that had Yahweh telling Moses in verse 11, “How long will these people treat me with contempt? How long will they refuse to believe in me, in spite of all the miraculous signs I have performed among them?” It was the final straw. Everything he’d done for them, and wanted to do for them, and it all meant nothing. So Yahweh made the consequences of their contempt crystal clear: “I’m going to strike the lot of them down with a plague and it will destroy them, so I can make you, Moses, into a nation that will be so much greater and stronger” (12).

So Israel’s contempt for Yahweh had banged the last nail in their coffin. Did Israel’s story end there, then? Not so, because in jumps “Moses the Mediator”….(next blog) 

In Exodus 34:9, Moses admits to the Israelites being “a stiff-necked people” deserving of punishment, but he pleads to Yahweh to “forgive our wickedness and our sin, and take us as your inheritance.” 

Yahweh’s response in verse 10 is amazingly forgiving, because he says to Moses, “I’m going to make a covenant with you, that in full sight of your people I will do wonders never before done in any nation in all the world. And the people you’ll be living among will see how awesome is the work that I, the Lord, will do for you.” Not a mention of punishment for sins past; instead, Yahweh is giving the Israelites a totally fresh start and a great future to look forward to. 

And all would go well if the Israelites then “stuck to Yahweh’s instructions” (11), “rejected all other gods” (14), and “steered clear of making any sort of treaty with the locals in the land” (15). Not because this was some sort of condition to be met for the covenant to work, but because of what Yahweh said in verse 14, that his “name is Jealous and he’s a jealous God.” Which opened up a whole new view of Yahweh as an emotionally reactive being, because it could mean serious consequences if the Israelites’ loyalty and affections strayed elsewhere.

But look at it from Yahweh’s point of view. His loyalty to Israel and his affection for the Israelites were absolute. He loved them, which he’d clearly shown by his amazing miracles to rescue them, by putting up with their grumbling, and even relenting on wanting to wipe them out for their blatant rebellion. He was “jealous” all right, like a jealous lover who gives his all to make the relationship flourish and prove he’s totally committed. How shattering it becomes, then, when the one he loves seeks affection elsewhere and dismisses him entirely.

In Yahweh’s relationship with Israel, therefore, he’s reacting exactly like a jealous lover, so expect him to be shattered too when his love and commitment, his trust and loyalty, and his wanting the relationship to flourish, are all contemptuously dismissed. When that happens in marriage, and husband or wife seek affection elsewhere it carries a terrible risk of arousing deep rage – so deep that it drives out all thoughts of forgiveness, and instead in pours the desire to punish.   

And that was the risk Israel took with Yahweh, because they just didn’t get it that he loved them that much. It didn’t take long for them, however, to discover “The consequences of contempt”….(next blog)

“The Lord,” having shown Moses his glory in terms of his “mercy and compassion” in Exodus 33:19, doesn’t stop there, because in Exodus 34:1, he has Moses “chisel out two more stone tablets like the first ones he broke,” and then has Moses climb Mount Sinai with the tablets to “present himself to me on top of the mountain” (2).

And it’s there that he again “passed in front of Moses” (6), but this time “proclaiming his name” to Moses in more detailed form than the first time, saying, “The Lord, the Lord” and specifically saying it twice (6) – but with a difference between the two, because the first “Lord” in Hebrew is just Yahweh, but the second “Lord” is Yahweh El – the “El” bit meaning the one true God of the universe, the mighty God supreme in his authority and power over all gods. But why the need to know both Yahweh and Yahweh El?

There’s a clue in what “the Lord” says next in verses 6 and 7, describing himself as “the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin.” This is the Yahweh Moses had come to know too, since their very first meeting together back in Exodus 3, from Yahweh first saying “the cry of the Israelites has reached me” (9), to rescuing them from the Egyptians and “taking you as my own people, and I will be your God” (6:6-7). Because this, Moses would learn, was the nature of Yahweh: in a word it was “love.”

But Exodus 34:7 then adds the word “Yet,” so there’s a change of tune coming up, revealing another side to Yahweh’s nature, because “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.” And Moses would come to know this Yahweh too, Yahweh El, the Yahweh who still loves but as the supreme God of the universe also administers justice. And Moses got a whiff of this side of God’s nature as well in Exodus 32, when he pleads with Yahweh to forgive the Israelites for making their own gods of gold (31-32), appealing, therefore, to the merciful nature of Yahweh he’d come to know. The response he got back from Yahweh was, “Go on, then, lead the people to the place I spoke of. However, when the time comes for me to punish, I will punish them for their sin” (34). Which he did in verse 35 with a plague.  

So Yahweh forgives but he also punishes. What, then, decides his “Forgiveness or punishment”?….(next blog)

In Exodus 33:14, God promises Moses, “My Presence will go with you, and I will give you rest.” The first part must’ve been very encouraging for Moses, because he and God had become so close (11) that Moses couldn’t bear the thought of continuing their journey into Canaan without God’s guaranteed presence with him (15). 

But what did God mean by “I will give you rest”? There’s a clue in Moses’ reply, because “rest” to him in verse 16 meant God making it known that he was well pleased with Moses himself, but also pleased enough to continue his promise to Abraham through the Israelites, despite their stubborn, “stiff-necked” resistance to him.

In verse 17 God’s all for providing that “rest” for Moses, because “I am pleased with you and I know you by name.” In other words, “I know you well, Moses – and you’re very dear to me – so of course I’ll give you the rest you desire.”

But how did God then make that “rest” known and real to Moses? It was by “a show of his glory” in verse 18 – first of all in verse 19, by having “all my goodness pass in front of you, because that’s my name; goodness is who I am,” which God had been showing Moses and the Israelites from the moment he’d “heard them crying out because of their slave drivers” (3:7). But how did God show his goodness to Moses in such a way that, at this touchy moment in Moses’ relationship with him (33:15-16), it would give Moses that very personal “rest” he needed?

That came in God’s second statement in Exodus 33:19, when he told Moses, “I’ll have mercy on whom I’ll have mercy, and compassion on whom I’ll have compassion.” Rest assured, Moses, that no matter what happens on this planet, or to you personally, I am “the Lord” above it all ruling everything by mercy and compassion. Meaning, Moses, that I’m totally aware of both you and your circumstances, and if it’s my mercy you need to see you through, then you have it, and the same with my compassion. Which God immediately showed by having Moses chisel out two new tablets to replace the ones he broke – and no telling Moses off for breaking them either (34:1).

Instead, in Exodus 34:5-6, God showed his glory a second time to Moses, to expand on what his name means to include “Both love and justice”….(next blog)

In Exodus 33 the time was ripe, in both Moses’ life and the lives of those stiff-necked Israelites, for God to reveal where his glory truly lay. Was it,  as Moses had requested, in seeing God in his actual person (like us “seeing him as he is” in 1 John 3:2)? 

Instead, God left Moses with a bit of a riddle, that in fact his glory would be best seen in knowing what he meant by “I will have mercy on whom I’ll have mercy, and compassion on whom I’ll have compassion” in verse 19. In reality, though, it wasn’t much of a riddle for Moses, because his entire life up to this point – and the lives of all the Israelites – was founded and preserved on God personally selecting them as an example of his mercy and compassion (3:7-12). 

The Israelites, for instance, escaped sure death because “God heard their groaning” as slaves in Egypt (2:23-24), and he was “concerned about their suffering” (3:7). His compassion for them then led to him doing “mighty acts of judgment” on their behalf to free them (6:6).

The Israelites then escaped sure death again in Exodus 32:9-10, when God was about to wipe them out and start afresh with just Moses, but following Moses’ appeal God “relented”(14). It was a close call but this time it was God’s mercy that kept them alive.

God was dropping a huge clue here, that his plan through Israel would never have got started, nor would it have continued, without his compassion and mercy. Moses would learn the same lesson too, because when he brought God’s plan through Israel to a grinding halt in the next chapter (33:15), God didn’t tell him off or threaten to wipe him out; instead, he answered Moses’ need, “because I’m pleased with you and I know you by name” (17). God took into account the trying circumstances Moses was in, and how well he knew Moses himself. Moses too, then, was an example of pure mercy and personal compassion on God’s part.

Which fitted in very nicely with Moses asking God back in verse 13 to “teach me your ways,” because at the heart of “God’s ways” – and his glory – is knowing about his mercy and compassion, that he will have mercy when mercy is needed for the furtherance of his plan, and likewise his compassion. 

But why did Moses need to know that God’s glory was in his mercy and compassion? Because God had promised Moses in verse 14, “I will give you rest”….(next blog)

It seems like an odd request for Moses to ask God to “teach me your ways so I may know you” in Exodus 33:13, when he’d already had forty years of God teaching him his ways and “speaking to Moses face to face as a man speaks with his friend” (11).

Something must have happened, then, to make Moses think he maybe didn’t know “God and his ways” so well after all. Up to this point he’d been fine with all of God’s teachings, all the laws, sacrifices and offerings. On those things Moses was on firm ground, dutifully passing on every teaching from God to the Israelites word for word, without a concern or even a question on his part. 

But then the ground began to move under him when God and his ways didn’t make sense. Why on earth, for instance, would God want to destroy the Israelites after all that he’d gone through with them, rescuing  and protecting them so he could fulfill his promise to Abraham? And on a personal note, why wasn’t God letting Moses know “whom you will send with me” on their final journey into Canaan (12)? Was God not happy with Moses’ leadership? It was all a bit worrying, stirring Moses to push God a bit as to where he and Israel really stood with him (15-16).

Was there something about God and his ways that perhaps he’d missed? Well, the opportunity soon came up for God to answer that need when Moses went for broke and asked God to show him his glory (18). And that’s when God taught him a huge lesson that went far beyond Moses’ request to see him in person. Because seeing God in his form couldn’t fully reveal his glory, since “no one can see my face and live” (20). But God could show his glory in showing why he’d responded to Moses’ extraordinary request in the first place. 

And that happened when God told Moses in verse 19, “I will have mercy on whom I’ll have mercy, and compassion on whom I’ll have compassion,” because this was God’s answer to all that Moses was asking him for – from “teaching me your ways so I may know you,” to putting his mind to rest knowing that God was pleased with him and his leadership over Israel, to knowing God’s Presence would still be with them on their way into Canaan, to knowing Israel was still special to God, despite them being so “stiff-necked,” and finally to having God reveal his glory to him.

All of these things piled up in Moses’ head would be loosed and freed by simply “Knowing about God’s mercy and compassion”….(next blog)

No one up to the time of Moses had ever dared to ask God, or even thought of asking him, to “show me your glory,” Exodus 33:18. So what stirred Moses to do it? And how did he know there was more to God than what he’d already seen of him too, having spent a long time with him on Mount Sinai (19:20 and 32:1), and many more hours having God speak with him “face to face as with a friend” as well (33:11)? 

But the circumstances in which Moses found himself wanting to know more of God than anyone before him – or even after too – were exceptional. A tipping point in the future of God’s plan had been reached. The Israelites were on the verge of entering Canaan at last, in fulfilment of God’s promise to Abraham, but Moses had called a halt, unsure of where he and Israel really stood with God. Twice now God had threatened to destroy every Israelite, so was God with them or not?

Moses was feeling pretty shaky, to the point he couldn’t – and wouldn’t – take one step further unless he knew God was still truly and convincingly with them (33:15-16). God’s reply in verse 17, therefore, was super encouraging, because he not only promised Moses to “do the very thing you’ve asked for,” but also his reason for doing so was because “I am pleased with you and I know you by name.” God was deeply and personally honouring the Moses he knew and loved so much. 

And that was enough for Moses to ask God: “Well, in that case, let me see you as you really are in all your glory.” And what he got was the answer he hoped for too, that yes, “the Lord” would appear in “all his goodness in Moses’ presence” (19) – but – what God meant by that was more than just seeing “my glory passing by” for Moses’ eyeballs to see (22), because in what seems like a disconnect, God also says in verse 19, “I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.” 

But why say that in the middle of promising to show his glory? Because God had promised Moses back in verse 14, “I will give you rest,” and what better way for God to put Moses’ mind to rest than showing him why he was doing this exceptional thing for him? It was purely out of compassion for Moses himself and what he was going through, and mercy toward the Israelites, despite their stupidity. Because this is where God’s glory would really come to light for Moses, in how God responded to him “When God’s ways didn’t make sense”….(next blog)