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THE REPLACING OF THE TWO TABLES OF THE COVENANT
THOSE to whom the modes of communication which are common in eastern countries are but little known, feel a jealousy respecting every thing that is figurative and emblematical. But even in the New Testament there is much that is hidden under figures. The whole life of our blessed Saviour is justly considered as an example: but it is rarely considered that in all its principal events it was also emblematical of what is spiritually experienced in the heart of the believer: the circumcision of Christ representing the circumcision of our hearts; the baptism, also, and the crucifixion, and the resurrection of Christ, marking our death unto sin, and our new birth unto righteousness. If then in the New Testament, where truth is exhibited so plainly, there are many things revealed in shadows, we may well expect to find much that is figurative in the Old Testament, where the whole system of religion was veiled under types and figures. The circumstances before us, we do not hesitate to say, have a hidden meaning, which, when brought forth, will be highly instructive. But in exploring the mysteries that are hid under these shadows, there is need of the utmost sobriety, that we impose not on Scripture any other sense than that which God himself designed it to convey. However some may gratify themselves with exercising their ingenuity on the sacred writings, and please themselves with their own fanciful interpretations of God’s blessed word, I dare not proceed in that unhallowed course: I would “put off my shoes, when I come upon this holy ground;” and be content to leave untouched what I do not understand, and what God has not enabled me to explain, with a good hope at least that I express only “the mind of his Spirit.” With this reverential awe upon my mind, I will endeavour, as God shall help me, to set before you what I conceive to be contained in the passage which we have just read. In it we notice,
I. The breaking of the two tables of the law—
God, after he had published by an audible voice the law of the Ten Commandments, wrote them upon two tables of stone, and gave them to Moses upon Mount Horeb, that they might serve as a memorial of what all who entered into covenant with him were bound to perform. But when Moses, on descending from the mount, found that the whole people of Israel were worshipping the golden calf, he was filled with righteous indignation, and “brake the two tables in pieces before their eyes [Note: Deu_9:10; Deu_9:15-17.].” Now this action of his imported,
1. That the covenant which God had made with them was utterly dissolved—
[Repeatedly are the two tables called “the tables of the covenant [Note: Deu_9:9; Deu_9:11; Deu_9:15.];” because they contained the terms on which the Israelites were ultimately to find acceptance before God. But their idolatry was a direct violation of the very first precept of the decalogue, or rather an utter subversion of the whole: and as they had thus broken the covenant on their part, Moses by breaking the two tables declared it to be annulled on God’s part. God now disclaimed all connexion with them; and by calling them “thy people,” that is, Moses’ people, he disowned them for his; and threatened to “blot out their name from under heaven.” All this was intimated, I say, by Moses, in this significant action. A similar mode of expressing the same idea was adopted by Jehovah in the days of the Prophet Zechariah. He took two staves, one to represent the tribes of Judah and Benjamin; and the other, the ten tribes. These he brake, the one after the other, in order to shew that as they were disjoined from each other, so they should henceforth be separated from him also, and that “his covenant with them” both was dissolved [Note: Zec_11:7; Zec_11:10; Zec_11:14.]. Thus far then, we apprehend, the import of this expressive action is clear.
The further light which I shall endeavour to throw upon it, though not so clear to a superficial observer, will to a well-instructed mind approve itself to be both just and important.]
It further imports then,
2. That that mode of covenanting with God was from that time for ever closed—
[This, I grant, does not at first sight appear; though it may be inferred from the very circumstance of the same law being afterwards given in a different way. This mode of conveying such instruction repeatedly occurs in the Holy Scriptures. The Prophet Jeremiah tells the Jews that God would “make a new covenant with them;” from whence St. Paul infers that the covenant under which they lived, was old, and “ready to vanish away [Note: Jer_31:31 with Heb_8:13.].” The Prophet Haggai speaks of God “shaking once more the heavens and the earth:” and this St. Paul interprets as an utter removal of the Jewish dispensation, that “the things which could not be shaken,” the Christian dispensation, “might remain [Note: Hag_2:6 with Heb_12:26-27.].” Now if these apparently incidental words conveyed so much, what must have been intended by that action, an action which, in point of singularity, yields not to any within the whole compass of the sacred records?
But is this view of the subject confirmed by any further evidence? I answer, Yes; it is agreeable to the whole scope of the inspired volume. Throughout the New Testament we have this truth continually and most forcibly inculcated, that the law, having been once broken, can never justify: that, whilst under it, we are, and ever must be, under a curse: and therefore we must be dead to it, and renounce all hope of acceptance by it. And the breaking of the tables before their eyes was in effect like the driving of our first parents out of Paradise, and the preventing of their return to it by the menaces of a flaming sword. The tree of life which was to them in their state of innocence a pledge of eternal life, was no longer such when they had fallen: and therefore God in mercy prohibited their access to it, in order that they might be shut up to that way of reconciliation which God had provided for them in the promised seed. And thus did Moses by this significant action cut off from the Jews all hope of return to God by that covenant which they had broken, and shut them up to that other, and better, covenant, which God was about to shadow forth to them.]
But the chief mystery lies in,
II. The manner in which they were replaced—
Moses, having by his intercession obtained forgiveness for the people, was ordered to prepare tables of stone similar to those which he had broken, and to carry them up to the mount, that God might write upon them with his own finger a fresh copy of the law. He was ordered also to make an ark, in which to deposit the tables when so inscribed. Now what was the scope and intent of these directions? Truly they were of pre-eminent importance, and were intended to convey the most valuable instruction. Mark,
1. The renewing of the tables which had been broken—
[This intimated that God was reconciled towards them, and was still willing to take them as his people, and to give himself to them as their God. The very first words of the Law thus given said to them, “I am the Lord thy God.” So that on this part of the subject it is unnecessary to dwell.]
2. The putting of them, when so renewed, into an ark—
[Christ is that ark into which the law was put. To him it was committed, in order that he might fulfil it for us. He was made under the law for this express end [Note: Gal_4:4-5.]: and he has fulfilled it in all its parts; enduring all its penalties, and obeying all its precepts [Note: Gal_3:13-14; Php_2:8.]. This he was appointed of God to do: the law was put into his heart on purpose that he might do it [Note: Psa_40:8.]: and having done it, he is “the end of the law for righteousness to every one that believeth [Note: Rom_10:4.].” Hence we are enabled to view the law without fear, and to hear it without trembling. Now we can contemplate its utmost requirements, and see that it has been satisfied in its highest demands. We can now even found our hopes upon it; not as obeyed by us; but as obeyed by our surety and substitute, the Lord Jesus Christ; by whose obedience it has been more magnified than it has ever been dishonoured by our disobedience. It is no longer now a “ministration of death and condemnation [Note: 2Co_3:7; 2Co_3:9.],” but a source of life to those who plead the sacrifice and obedience of Jesus Christ. In this view the law itself, no less than the prophets, bears, testimony to Christ [Note: Rom_3:21-22.], and declares that, through his righteousness, God can be “a just God, and yet a Saviour [Note: Isa_45:21.],” “just, and yet the justifier of all them that believe [Note: Rom_3:26.].” This is the great mystery which the angels so much admire, and which they are ever endeavouring to look into [Note: Carefully compare Exo_25:17-20 with 1Pe_1:12.].
If it appear strange that so much should be intimated in so small a matter, let us only consider what we know assuredly to have been intimated in an occurrence equally insignificant, which took place at the very same time. When Moses came down with these tables in his hand, his face shined so bright that the people were unable to approach him; and he was constrained to put a vail upon his face in order that they might have access to him to hear his instructions [Note: Exo_34:29-35.]. This denoted their incapacity to comprehend the law, till Christ should come to remove the veil from their hearts [Note: 2Co_3:13-16.]. And precisely in the same manner the putting of the law into the ark denoted the incapacity of man to receive it at it is in itself, and the necessity of viewing it only as fulfilled in Christ. “Through the law” itself which denounces such curses [Note: Gal_2:19.], and “through the body of Christ” which sustained those curses [Note: Rom_7:4.], we must be “dead to the law,” and have no hope whatever towards God but in the righteousness of the Lord Jesus Christ [Note: Gal_2:15-16; Php_3:9.], who, in consequence of obeying its precepts and enduring its penalties, is to be called by every child of man, “The Lord our Righteousness.”]
3. The preparing the tables on which the law was written—
[The first tables were prepared by God himself: but, when they were broken, and to be renewed, Moses was ordered to prepare the tables, and carry them up to the mount, that they might there have the law inscribed upon them by God himself. Commentators have suggested that this was intended to intimate, that though God alone could write the law on the heart, means were to be used for that end by people for themselves, and by ministers in their behalf. But I rather gather from it a deeper and more important lesson, namely, that notwithstanding the law was fulfilled for us by Christ, we must seek to have it inscribed on our stony hearts; and that, if we go up with them to the mount of God from time to time for that end, God will write his law there. I the rather believe this to be the true meaning, because our deadness to the law as a covenant of works is continually associated with a delight in it as a rule of life [Note: See Gal_2:19 and Rom_7:4 before cited.]; and because the writing of the law upon our hearts is the great distinguishing promise of the New Covenant [Note: Jer_31:31-33 with Heb_8:8-10.]. In this view the direction respecting the tables is very instructive, seeing that it unites what can never be separated, a “hope in Christ” as the only Saviour of the world, and a “purifying of the heart as he is pure [Note: 1Jn_3:3.].”]
Improvement—
1. Let us be thankful that the law is given to us in this mitigated form—
[The law is the same as ever: not a jot or tittle of it was altered, or ever can be: it is as immutable as God himself [Note: Mat_5:17-18.]. But as given on Mount Sinai, it was “a fiery law;” and so terrible, that the people could not endure it; and “even Moses himself said, I exceedingly fear and quake [Note: Heb_12:19-21.].” But in the ark, Christ Jesus, its terrors are abated: yea, to those who believe in him, it has no terror at all: its demands are satisfied in their behalf, and its penalties sustained: and, on it, as fulfilled in him, they found their claims of everlasting life [Note: Isa_45:24.]. It must never be forgotten, that the mercy-seat was of the same dimensions with the ark; and to all who are in Christ Jesus does the mercy of God extend [Note: Exo_25:10; Exo_25:21-22. Mark the promise in ver. 22.]. If we look to the law as fulfilled in and by the Lord Jesus Christ, we have nothing to fear: “we are no longer under the law, but under grace [Note: Rom_6:14.]:” and “there is no condemnation to us [Note: Rom_8:1.].” “Only let us rely on him as having effected every thing for us [Note: Rom_8:34.], and all that he possesses shall be ours [Note: 1Co_3:21-23.].”]
2. Let us seek to have it visibly written upon our hearts—
[None but God can write it there: our stony hearts are harder than adamant. Nevertheless, if we go up to God in the holy mount, “he will take away from us the heart of stone, and give us a heart of flesh [Note: Eze_36:26.]:” and then “on the fleshly tables of our heart” will he write his perfect law [Note: 2Co_3:2-3.]. O blessed privilege! Beloved Brethren, let us covet it, and seek it night and day. Only think, what a change will take place in you when this is wrought! What a lustre will be diffused over your very countenance [Note: Exo_34:29-30.]! Yes verily, all who then behold you shall “take knowledge of you that you have been with Jesus,” and “confess, that God is with you of a truth.” Despair not, any of you: though ye have turned from God to the basest idolatry, yet has your great Advocate and Intercessor prevailed for you to remove the curses of the broken law, and to restore you to the favour of your offended God. Bring me up, says God, your hearts of stone, and I will so inscribe my law upon them, that “ye shall never more depart from me, nor will I ever more depart from you [Note: Jer_32:38-41.].” Brethren, obey the call without delay: lose not a single hour. Hasten into the presence of your God; and there abide with him, till he has granted your request. So shall “ye be God’s people, and he shall be your God, for ever and ever [Note: Jer_32:38-41.].”]