I Will Again Be a God Unto Them the Nations Will See

"Exodus 21–24; 31–35: The Mosaic Law: A Preparatory Gospel," Former Attestation Student Transmission Genesis-ii Samuel (1980), 136–44

(12-1) Introduction

We saw in chapter 11 how the Lord began the revelation of the law for Israel with the x principles that summarized the way in which men are to bargain with God, with their families, and with their fellow men. Immediately after the X Commandments, the Lord revealed a whole series of laws and commandments which we now call the Mosaic constabulary.

It is unfortunate that many people, some even in the Church, think of the Mosaic constabulary equally a substitute for the higher law of the gospel. Nosotros call it a bottom police, and and so information technology was, if the word lesser is used in the sense of progressive steps. But some people assume that lesser means of lower importance and significance, or of a lesser level of truth and righteousness. Such is not the case. Note what other scriptures teach about the law:

D&C 84:23–27

The law of Moses was a "preparatory gospel" that included the principles of repentance, baptism, remission of sins, and the law of carnal commandments.

Mosiah xiii:29–xxx

Information technology was a "very strict law" of "performances and ordinances" designed to keep the Israelites "in remembrance of God and their duty towards him."

Jarom 1:11; Mosiah three:14–15; xiii:31; 16:xiv; Alma 25:15; 34:fourteen

The law of Moses was highly symbolic, being filled with types and shadows, all of which pointed toward Christ and His future Atonement.

JST, Galatians iii:8, xix

The police of Moses was added to the gospel, not given as a substitute for information technology.

Galatians iii:23–24

The law of Moses was given as a schoolmaster or tutor to bring Israel to Christ.

Alma 25:16; Revelation 19:ten

The law of Moses is understood through the "spirit of prophecy" or "a testimony of Jesus."

In summary, when you written report the constabulary of Moses you can look to find (one) a witness of Jesus Christ and His atoning sacrifice and (2) gospel principles illustrated in the laws given. Many of the laws may no longer exist required of the Saints, merely the principles taught are eternal and will never be set aside. For instance, the practice of blood cede was fulfilled when Jesus came and the tokens of the sacrament were given in identify of the old law. Merely the principle was as true when the tokens were animals offered on the chantry as information technology is now when the tokens are bread and h2o blessed by the priesthood. The eternal principle is that only in the partaking of the Lamb's atoning sacrifice are nosotros able to overcome and receive a forgiveness for our sins.

Two other characteristics of the Mosaic law are important for your understanding before yous begin to study the actual laws. First, much of the Mosaic code is case law. One scholar explained that the law does two things:

"In guild to understand Biblical law, it is necessary to empathise besides certain basic characteristics of that police. First, certain wide bounds or principles are alleged. These are declarations of bones law. The Ten Commandments requite us such declarations. The Ten Commandments are not therefore laws among laws, only are the basic laws, of which the various laws are specific examples. An example of such a basic law is Exodus 20:15 (Deut. 5:xix), 'Thousand shalt non steal.' …

"With this in listen, that the law, offset, lays downwards broad and basic principles, let the states examine a 2nd characteristic of Biblical constabulary, namely, that the major portion of the police is case constabulary, i.due east., the illustration of the basic principle in terms of specific cases. These specific cases are often illustrations of the extent of the application of the law; that is, by citing a minimal type of case, the necessary jurisdictions of the police force are revealed. …

"The law, then, first asserts principles, 2d, it cites cases to develop the implications of those principles, and, third, the law has equally its purpose and management the restitution of God'due south order." (Rushdoony, Institutes of Biblical Law, pp. 10–12.)

We shall see numerous examples of case constabulary equally we study the Mosaic code.

Second, the law is primarily negative. Eight of the 10 Commandments and many of the other laws deal with what ought not to exist done rather than with what should exist done. Many today view negative laws with distaste. They feel they are very restrictive, and they often prefer positive laws which, by assuring our rights, appear to grant freedom. The appearance, however, is fake. God gave the laws to Israel not to shackle them but to guarantee the greatest individual liberty. Explaining how this is so, one scholar stated:

"A negative concept of law confers a double benefit: first, it is applied, in that a negative concept of law deals realistically with a particular evil. It states, 'M shalt not steal,' or, 'Thou shalt not bear false witness.' A negative argument thus deals with a item evil direct and obviously: it prohibits information technology, makes it illegal. The police force thus has a small-scale function; the law is limited, and therefore the land is express. The state, as the enforcing bureau, is limited to dealing with evil, not controlling all men.

"Second, and directly related to this commencement bespeak, a negative concept of law insures freedom: except for the prohibited areas, all of man's life is beyond the police, and the law is of necessity indifferent to it. If the commandment says, 'Thou shalt not steal,' it means that the law can only govern theft: information technology cannot govern or control honestly acquired property. When the constabulary prohibits irreverence and false witness, it guarantees that all other forms of speech have their freedom. The negativity of the police is the preservation of the positive life and liberty of homo." (Rushdoony, Institutes of Biblical Law, pp. 101–two.)

Remember that in God's preface to the X Commandments He said, "I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage" (Exodus 20:2; emphasis added). In saying this, Jehovah reminded Israel that the very purpose of the police was to make them gratuitous and keep them free.

Notes and Commentary on Exodus 21–24; 31–35

(12-2) Exodus 21:two–xi. The Rights of Freedom under the Police force

Here is the showtime case of the case police approach to the Mosaic law. The principle is "thou shalt not steal." One of the nearly precious things whatever man has is his personal liberty. To steal one's freedom is a serious theft. So, permanent ownership of slaves was non allowed unless the individual himself chose to exist a slave for life (see vv. 5–half-dozen). As illustrated here, the slave in Israel was actually more than similar a servant. By law he had to be freed after seven years unless he voluntarily chose to remain in servitude.

Although a father could accommodate for the marriage of his daughter (that is the meaning of the phrase "to sell her equally a maidservant" in verse 7, as is evident from the betrothal mentioned in verses 8 and 9), she too maintained sure rights. The prospective husband could not use her as a slave ("she shall not get out as the menservants practise"). If the prospective hubby was not pleased with the new bride, the law guaranteed her rights. This legal guarantee was in abrupt dissimilarity to the practice of near other people whose women were viewed as belongings to exist bargained abroad at the whim of men.

(12-3) Exodus 21:six. Why Was a Slave'due south Ear Pierced?

Because of the guidelines of the police force, the lot of Hebrew slaves was greatly softened; in fact, they were on almost equal condition with hired laborers. Under such weather, some men were willing to forfeit freedom for security, especially if they had married while in slavery and release from slavery might force them to surrender their wives and children.

"In this instance the primary was to take his servant … to God, i.eastward., … to the place where judgment was given in the name of God [see Deuteronomy i:17; 19:17; cf. Exodus 22:7–8], in gild that he might brand a declaration there that he gave upwards his liberty. His ear was then to be bored with an awl against the door or lintel of the house, and by this sign, which was customary in many of the nations of antiquity, to be attached equally it were to the house for ever. That this was the significant of the piercing of the ear against the door of the house, is axiomatic from the unusual expression in [Deuteronomy xv:17], 'and put (the awl) into his ear and into the door, that he may exist thy servant for e'er,' where the ear and the door are co-ordinates." (Keil and Delitzsch, Commentary, 1:two:130.)

(12-four) Exodus 21:12–36. Some Example Laws That Clarify Principles

Further clarification of the commandments, or key principles, is given by these specific laws.

In that location is a difference between premeditated murder and accidental death, or manslaughter, as it is called today (run into vv. 12–14). "God deliver him into his paw" (v. 13) is an idiom which means that the individual did not actively seek the death of the private. This case is a further clarification of "grand shalt not kill."
Certain crimes were and so serious that they required the capital punishment. This fact clearly shows, first, the seriousness of murder, and, second, that the death sentence, when carried out by legally constituted dominance, is not a violation of the 6th commandment. Uppercase crimes listed here included:
- Premeditated murder (see vv. 12–14).
- Attempted murder of one's parents (see five. 15). The verb translated as "smiteth" comes from the Hebrew verb meaning "to strike deep so equally to wound or kill" (Wilson, Old Attestation Word Studies, s.five. "smite," p. 401).
- Kidnapping (see v. 16).
- Cursing one'southward parents (see v. 17). Here over again the Hebrew word is very strong, meaning "to revile" or "to utter violent reproaches" (Wilson, Erstwhile Testament Discussion Studies, s.five. "curse," p. 105).
- Killing a servant (see vv. 20–21). The Joseph Smith Translation changes poetry 20 to read, "If a man smite his retainer, or his maid, with a rod, and he die nether his hand; he shall surely exist put to decease."
- Blatant neglect in the apply of ane's holding (see v. 29).
  
  Other uppercase crimes were listed elsewhere in the police force.
The seriousness of ballgame is taught in the case law example given here (run across vv. 22–25). If 2 men are fighting and strike a pregnant adult female, causing her to expel, punishment is given. If "mischief follow" (a Hebrew idiom for expiry; see vv. 22–23), and then the offending political party was punished by death. One Bible scholar suggested that the example police approach illustrates the extent of the law'due south application (run into Reading 12-1), and this case provides an excellent case of this concept. If an ballgame caused by an accident was to exist punished severely, one can assume that deliberate abortion without justifiable cause was far more than serious.
As an expansion on the seventh commandment, "Yard shalt not steal," several cases of merely retribution are listed hither and in Exodus 22. Again, the cases illustrate the latitude of the law. 1 tin can steal from some other by directly theft, merely 1 can also steal through negligence or blow. Thus, if i steals physical wholeness from another (come across vv. 26–27), restitution has to be fabricated. If 1, through neglect, causes the loss of another's property, restitution has to be made. The law of Moses is therefore not a law of retaliation, merely a law of reparation.

Abinadi said that the law was "a very strict constabulary" of "performances and of ordinances" given because Israel was a "stiffnecked people" (Mosiah 13:29–30). In the law of Christ, a general principle such as "any ye would that men should do to you, do ye even so to them" (Matthew 7:12) covered situations like to those mentioned in Exodus 21. Just in the higher law of the gospel specific additional commandments were not required. Under the law of Christ a person does not accept to be told to baby-sit confronting negligence or to brand restitution for accidental loss. He will do it because he loves his neighbor. The law of Moses specified how the police force was lived in daily, practical situations, only information technology nonetheless taught the police of Christ.

(12-5) Exodus 22:ane–17. The Police force Was Concerned with Making Restitution to the Offended Parties

"Starting time, the ratio of restitution is established:

"'If a man shall steal an ox, or a sheep, and impale it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep' (Ex. 22:i). Multiple restitution rests on a principle of justice. Sheep are capable of a high charge per unit of reproduction and have use, not just as meat, but also by ways of their wool, for clothing, also as other uses. To steal a sheep is to steal the nowadays and future value of a human's property. The ox requires a higher rate of restitution, five-fold, because the ox was trained to pull carts, and to turn, and was used for a variety of farm tasks. The ox therefore had non only the value of its meat and its usefulness, but as well the value of its training, in that training an ox for work was a task requiring fourth dimension and skill. Information technology thus commanded a higher charge per unit of restitution. Clearly, a principle of restitution is in evidence here. Restitution must calculate not but the present and future value of a thing stolen, simply also the specialized skills involved in its replacement.

"2d, theft could involve problems with respect to defense against the thief: [see Exodus 22:two–iii]. A housebreaker at nighttime can be legitimately killed by householders to defend their property; it is part of their legitimate defense of themselves and their properties. There is no reason to assume that this breaking does not cover the barn or, today, a garage. In daylight, notwithstanding, the killing of a thief except in self-defense is manslaughter. The thief tin can and then be identified and apprehended, then that this in itself is a protection. If the thief cannot brand restitution, he is to be sold into slavery in order to satisfy the requirement of restitution. This means today some kind of custody whereby the full income of the convicted thief is and then ordered that total restitution is provided for.

"Third, the law specified the restitution required of a thief caught in the act, or caught before disposing of the stolen appurtenances: [see Exodus 22:iv]. In such cases, the thief was to restore the thing stolen, and its equivalent, i.e., the exact amount he expected to profit by in his theft. This is the minimum restitution. A man who steals $100 must restore non only the $100 but another $100 every bit well.

"Fourth, certain acts, whether deliberate or accidental, incur a liability which requires restitution, for to damage another man'southward belongings is to rob him of a mensurate of its value: [meet Exodus 22:v–6]. The restitution in all such cases depends on the nature of the act; if fruit copse or vines are damaged, then future production is damaged, and the liability is in proportion thereto. Criminal law no longer has more than than survivals of the principle of restitution; civil suit must at present be filed by an offended political party to recover damages, and so without regard to the Biblical principle.

"Fifth, in Exodus 22:7–13, responsibility is determined for goods held in custody. …

"'Property deposited in the hands of some other for rubber keeping might be so easily embezzled by the trustee, or lost through his negligence, that some special laws were needed for its protection. Conversely the trustee required to be rubber-guarded confronting incurring loss if the property intrusted to his care suffered impairment or disappeared without fault of his. The Mosaic legislation provided for both cases. On the 1 hand, it required the trustee to exercise proper care, and made him answerable for the loss if a affair entrusted to him was stolen and the thief non found. Embezzlement is punished by requiring the trustee guilty of it to "pay double." On the other hand, in doubtful cases information technology allowed the trustee to clear himself past an oath (poetry 10), and in clear cases to give proof that the loss had happened through unavoidable accident' (poesy 12).

"Sixth, in example of rental, or of loan, certain principles of liability are at work: [see Exodus 22:14–15]. If a man borrows and damages the holding of another, he is liable for the amercement; he has destroyed or harmed the property of another human being and is thereby guilty of theft; restitution is mandatory. If the owner came to assist him voluntarily, as a good neighbour, the damage is the owner's, because his holding was damaged while under his ain supervision. This is all the more than true if he was working for rent, because his rental of his services, with ox, ass, tractor, or any other equipment, includes the wear and tear, the maintenance and damages, to his working equipment.

"7th, seduction is not only an criminal offense against the seventh commandment, but also confronting the eighth, in that it involves robbing a daughter of her virginity (Ex. 22:16, 17). Compensation or restitution meant that 'he shall pay coin according to the dowry of virgins.' Significantly, the give-and-take translated pay is in Hebrew weigh; money was then by weight, a weight of a shekel of silver or gilded. …

"In all these cases, there is not just judgment by God against the offender but also restitution to the offended. Restitution thus is closely linked to atonement, to justice, and to salvation." (Rushdoony, Institutes of Biblical Law, pp. 459–62.)

(12-6) Exodus 22:18–24. Boosted Capital Crimes Are Listed by the Lord

In the midst of the laws of restitution, the Lord lists several other crimes worthy of death. In other words, some crimes were so serious that restitution had to be made with ane'due south own life. These crimes included—

Witchcraft (see v. 18). One commentator explained why:

"From the severity of this law against witches, &c., nosotros may see in what calorie-free these were viewed past Divine justice. They were seducers of the people from their allegiance to God, on whose judgment alone they should depend; and by impiously prying into futurity, assumed an attribute of God, the foretelling of future events, which implied in itself the grossest blasphemy, and tended to corrupt the minds of the people, by leading them abroad from God and the revelation he had made of himself. Many of the Israelites had, no uncertainty, learned these curious arts from their long residence with the Egyptians; and so much were the Israelites fastened to them, that nosotros find such arts in repute amid them, and diverse practices of this kind prevailed through the whole of the Jewish history, notwithstanding the offence was capital, and in all cases punished with death." (Clarke, Bible Commentary, 1:416.)

In the Joseph Smith Translation, nonetheless, the discussion witch is replaced by the word murderer (run into JST, Exodus 22:18).
Sexual perversions with animals; 1 of the most evil of sexual sins (see Exodus 22:nineteen).
Idol worship (see v. 20). Worship of a simulated god is to the spiritual homo what murder is to the concrete man, straight and devastating death. Alma the Younger understood this principle when he said of his period of apostasy, "Yes, and I had murdered many of his children, or rather led them abroad unto devastation" (Alma 36:14; emphasis added).
Neglect of widows and orphans (see Exodus 22:22–24). In this case, however, rulers were not immune to impose the death punishment. The Lord reserved that right to Himself (meet v. 24).

(12-7) Exodus 22:25–27. Why Was Keeping a Man's Glaze Overnight Prohibited?

"The real point is that in his relations with a poor man, peradventure his own employee, an Israelite must be generous. If he gives him an advance payment on his wage, he must not insist on payment by the end of the 24-hour interval at the risk of the human being'due south doing without the garment he has given equally pledge for the loan (v. 26). The original admonition was not so much a prohibition of interest equally a demand that one be ready to 'risk an advance' without material security. Amos 2:vi condemns Israelites for having treated such advances in a strictly legal manner, even at the toll of making the poor destitute. Equally a barter economy developed into a money economy the problem of interest became increasingly acute (Deut. 23:xix–20; Lev. 25:26); between Israelites interest on commercial loans was prohibited. (In Hebrew the word 'interest' means 'bite'!) To accept a neighbor'southward garment in pledge for any fourth dimension longer than the working hours of the day, when he does not wear it, is equivalent to making him pledge his life ([see] Deut. 24:6, 17). This prohibition ultimately makes enslavement for debt impossible." (Buttrick, Interpreter's Bible, one:1008.)

(12-8) Exodus 22:28

The Joseph Smith Translation says, "Thousand shalt not revile against God, nor curse the ruler of thy people" (JST, Exodus 22:28).

(12-9) Exodus 22:29–31

The word translated "liquors" comes from a Hebrew word meaning "to cry" and denotes the juice of the vine or oil of the olive, not necessarily fermented juice. These laws were to symbolize the willing induction of the people of Jehovah.

(12-10) Exodus 23:1–8. Laws of Righteous Living

Many people think of the law of Moses every bit existence summarized past the requirement of "middle for centre, tooth for tooth" (Exodus 21:24). They picture a system of fierce retaliation and brutal punishment. In Exodus 23:ane–eight is an excellent example of the inaccuracy of that formulation. Here are laws requiring a loftier degree of morality, justice, and righteousness, and requirements to do adept to i'due south neighbor. In an age where wickedness abounds, where gossip and slander are commonplace (see five. 1), where men follow the fads and fashions of evil and greedy men (run across v. 2), where evil men (Joseph Smith corrected the give-and-take poor in 5. 3 to read wicked) are often supported and fifty-fifty glorified, where many people refuse to get involved in the problems or misfortunes of their neighbors (meet vv. 4–v), where exploitation of the poor and ignorant is widespread (run into vv. 6–7), and when bribery and corruption are daily fare (run into v. 8), the world would do well to turn to such laws and follow them.

(12-xi) Exodus 23:viii–19

For a more than detailed handling of the various holy days mentioned here, run across Enrichment Section D, "Feasts and Festivals." The purpose of the holy days was two-fold: first to assistance Israel remember their deliverance from bondage through the ability of God; and, 2nd, to assist them in continuing the covenant human relationship with Jehovah. The centre of the exercise was to promote trust in the Lord.

(12-12) Exodus 23:twenty–31

God promised five things to Israel for their obedience. First, an affections of the Lord would atomic number 82 them into the promised land (see vv. xx–23). Second, they would exist blessed with good health (meet vv. 24–25). Third, they and their flocks would be greatly multiplied (see v. 26). Fourth, they would be successful in their fight against pagan nations (come across vv. 27–30). 5th, they would ultimately inherit everything from the Ruddy Ocean to the Euphrates River (see v. 31).

(12-thirteen) Exodus 24:1–eight. Before Moses Ever Went into the Mount, State of israel Was Instructed in the Law and Covenanted to Obey It

"The people, in anticipation of having Moses and the lxx special witnesses go into the presence of the Lord, were instructed in the laws. They accustomed them with a covenant to keep them, accepted a re-create of them every bit binding, and their covenants were sanctified by a sacrifice. Notice the promise the people fabricated: 'All the words which the Lord hath said will we practise.'" (Rasmussen, Introduction to the Onetime Testament, 1:88–89.)

The instructions Israel received earlier Moses went up to Mount Sinai were kept in the "volume of the covenant" (v. vii):

"Merely as no covenant was considered to be ratified and bounden til a sacrifice had been offered on the occasion, hence the necessity of the sacrifices mentioned hither.

"Half of the claret beingness sprinkled on the altar, and half of it sprinkled on the people, showed that both God and they were mutually bound past this covenant. God was jump to the people to support, defend, and salvage them; the people were bound to God to fearfulness, love, and serve him." (Clarke, Bible Commentary, one:425.)

The instructions given to State of israel ensured that she would not be forced into a relationship she did not understand or want. Once Israel expressed her willingness to receive the police and covenanted to live information technology, Moses was free to act for Israel in the presence of the Lord.

(12-14) Exodus 24:9–11

For a discussion of this and other visions of God, see Reading 12-23.

(12-fifteen) Exodus 25–thirty

These chapters contain the Lord's revelations on the tabernacle and its furnishings. These instructions will exist discussed in the next chapter.

(12-16) Exodus 31

The Lord works through talented individuals to bring well-nigh His purposes (see vv. 1–6). For commentary on the Sabbath (see vv. 12–17), encounter Reading xi-eight.

The nature of the tablets (run across v. 18) is discussed in Reading 12-24.

(12-17) Exodus 32:1–6. Why Did the Israelites Desire to Worship a Aureate Dogie?

"The whole of this is a most foreign and unaccountable transaction. Was it possible that the people could take so soon lost sight of the wonderful manifestations of God upon the mount? Was it possible that Aaron could have imagined that he could make whatever god that could assist them? And yet information technology does not appear that he ever remonstrated with the people! Maybe he only intended to brand them some symbolical representation of the Divine ability and energy, that might be equally evident to them equally the pillar of cloud and fire had been, and to which God might adhere an always present energy and influence; or in requiring them to cede their ornaments, he might accept supposed they would have desisted from urging their request: but all this is mere conjecture, with very little probability to support it. Information technology must all the same be granted that Aaron does not announced to have fifty-fifty designed a worship that should supersede the worship of the Most Loftier; hence we detect him making proclamation, To-morrow is a banquet to the Lord [Jehovah], and we find farther that some of the proper rites of the true worship were observed on this occasion, for they brought burnt-offerings and peace-offerings, ver. vi, vii: hence it is evident he intended that the true God should exist the object of their worship, though he permitted and even encouraged them to offering this worship through an idolatrous medium, the molten calf." (Clarke, Bible Commentary, 1:463–64.)

The children of Israel worshiped a golden calf.

(12-18) Exodus 32:ix–14. Was God Really Going to Destroy the Israelites, and Did He "Repent of the Evil"?

The Joseph Smith Translation corrects this verse to show that Moses said: "Plow from thy vehement wrath. Thy people will repent of this evil; therefore come thousand not out confronting them." Then the Prophet corrected verse 14 to clearly show the condition for the Lord'south sparing the people: "And the Lord said unto Moses, if they volition repent of the evil which they have done, I volition spare them, and plough abroad my fierce wrath; just, behold, thou shalt execute judgment upon all that will not apologize of this evil this day. Therefore, see one thousand exercise this thing that I have commanded thee, or I will execute all that which I had thought to practise unto my people."

(12-19) Exodus 32:15–35. Moses, the Mediator

Moses' role in the whole event is significant. In his cracking vision of the Lord, Moses was told that he was "in the similitude" of the Only Begotten Son (Moses 1:vi). That similitude is shown clearly here. As the people faced destruction because of their wickedness, Moses became their mediator with God. He pleaded their cause and even offered his own life to appease the divine justice (see Exodus 32:31–32). After the constant murmuring and rebellion of the people, any usual leader would likely accept said, "Aye, they are a wicked people. Go ahead and destroy them." Simply Moses, like Christ whom he emulated, loved his people in spite of their hardheartedness and wickedness. He interceded in their behalf and saved them, but only on the status of their repentance.

For an caption of what was on the tablets Moses first received, see Reading 12-24.

(12-20) Exodus 32:25–thirty

"Moses sought out those who were 'on the Lord'due south side' from those whom Aaron had made 'naked.' (The Hebrew word used here may mean either 'bare, uncovered' or 'unruly, broken loose.') 'Naked' can be understood in the same sense equally when Adam was ashamed and hid himself from God considering he was naked. The expression can likewise mean 'exposed in guilt earlier God's wrath.' Compare the feeling of Alma as he described such exposure, in Alma 36:xiv–22. On the other hand, that State of israel had 'cleaved loose' and get 'unruly' under Aaron's lead was patently true. Both conditions would be to the shame of a people who were supposed to be religious." (Rasmussen, Introduction to the Former Testament, 1:93.)

Some have wondered why Aaron, who played a central role in the gilt dogie episode, came out with no condemnation. Though it is non recorded in Exodus, Moses later indicated that Aaron also was nearly destroyed and was saved only through Moses' intercession in his behalf (see Deuteronomy 9:20).

(12-21) Exodus 33:one–3

For a modernistic parallel to this rebuke, encounter Doctrine and Covenants 103:15–twenty.

(12-22) Exodus 33:4–seven. What Was the Tabernacle That Moses Pitched outside the Camp?

"Moses then took a tent, and pitched it outside the camp, at some distance off, and chosen information technology 'tent of meeting.' The 'tent' is neither the sanctuary of the tabernacle described in [Exodus 25–30], which was not made till later the perfect restoration of the covenant [Exodus 35–twoscore], nor another sanctuary that had come down from their forefathers and was used before the tabernacle was built, … just a tent belonging to Moses, which was made into a temporary sanctuary by the fact that the pillar of cloud came down upon information technology, and Jehovah talked with Moses in that location, and which was called by the same proper name as the tabernacle, … because Jehovah revealed Himself at that place, and every one who sought Him had to go to this tent outside the camp." (Keil and Delitzsch, Commentary, ane:ii:233–34.)

(12-23) Exodus 33:19–23. Is Information technology Possible for Anyone to See the Face of God and Live?

In that location is obviously something wrong with Exodus 33:20, for verse 11 of this same chapter clearly says, "The Lord spake unto Moses face to face, as a human being speaketh unto his friend" (emphasis added). Also, Exodus 24:ix–11 records that Moses and seventy of the elders of State of israel saw God. Elder Joseph Fielding Smith commented on the problem in Exodus 33:20 and in John i:xviii in this fashion:

"In that location are as well many passages which declare very definitely that God did appear, 'face to face,' with his ancient servants. Therefore, passages which declare that no homo has seen him, must be in mistake. For instance, the passage in John 1:18, … is likely due to the fact that a translator in more recent years did not believe that God was a Personage and therefore could not be seen. This notion has come up down to us since the introduction of the Athanasian Creed in 325A.D. The Prophet Joseph Smith has given the states a correction of this passage as follows:

"'And no man hath seen God at any time, except he hath borne record of the Son; for except it is through him no man can exist saved' [JST, John 1:19].

"Again in 1 John four:12, the Lord revealed to Joseph Smith the following correction:

"'No man hath seen God at any time, except them who believe. If we love ane another, God dwelleth in u.s.a., and his dearest is perfect in us.'

"Now let us consider other verses from John'southward Gospel … :

"'Information technology is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.

"'Not that any homo hath seen the Father, save he which is of God, he hath seen the Father.' [John 6:45–46.]

"If we were not aware of the fact that mistranslations exist, it would announced that our Savior contradicted himself. The latter verse (John 6:46) does not harmonize with John 1:xviii.

"We read that Abraham talked with God face to face, and he likewise talked with Enoch and others. The modern world, however, will accept none of information technology and have rejected the living God for one who cannot exist seen or heard." (Answers to Gospel Questions, 2:162–63.)

Thus, information technology is clear that Joseph Smith was inspired when he corrected this poetry to read:

"And he said unto Moses, Thou canst not see my confront at this time, lest mine anger be kindled confronting thee also, and I destroy thee, and thy people; for there shall no man among them see me at this fourth dimension, and alive, for they are exceeding sinful. And no sinful man hath at any time, neither shall there exist any sinful human being at whatever time, that shall encounter my face and live." (JST, Exodus 33:twenty.)

(12-24) Exodus 34:1–4. Did Both Sets of Tablets Contain the Same Material?

Earlier this question can be fully answered, ane must advisedly examine what was on the outset plates. One Bible scholar offered this analysis:

"'The following is a general view of this field of study. In [Exodus 20] the ten commandments are given; and at the same time diverse political and ecclesiastical statutes, which are detailed in chapters [21–23]. To receive these, Moses had fatigued virtually unto the thick darkness where God was, [20:21], and having received them he came over again with them to the people, according to their asking earlier expressed, ver. 19: Speak thou with u.s.a.—but allow not the Lord speak with us, lest we dice, for they had been terrified by the manner in which God had uttered the ten commandments; see ver. 18. After this Moses, with Aaron, Nadab, and Abihu, and the seventy elders, went upwards to the mount; and on his return he appear all these laws unto the people, [24:one], &c., and they promised obedience. Still there is no word of the tables of stone. Then he wrote all in a volume, [24:iv], which was chosen the book of the covenant, ver. seven. After this in that location was a 2d going up of Moses, Aaron, Nadab, Abihu, and the seventy elders, [24:9], when that glorious discovery of God mentioned in verses ten and 11 of the same chapter took identify. Subsequently their coming down Moses is once again commanded to go up; and God promises to give him tables of stone, containing a police force and precepts, ver. 12. This is the first place these tables of rock are mentioned; and thus it appears that the 10 commandments, and several other precepts, were given to and accustomed by the people, and the covenant sacrifice offered, [24:five], earlier the tables of stone were either written or mentioned.' It is very likely that the commandments, laws, &c., were outset published by the Lord in the hearing of the people; repeated later on by Moses; and the x words or commandments, containing the sum and substance of the whole, afterwards written on the first tables of stone, to be kept for a record in the ark." (Clarke, Bible Commentary, i:474.)

This analysis would answer a frequently asked question, How did the Lord put the whole police of Moses on ii tablets? The tablets, information technology seems, contained merely the divine summary called the Ten Commandments. Joseph Smith added additional information when he reworked the first 2 verses of this chapter:

"And the Lord said unto Moses, Hew thee two other tables of stone, similar unto the first, and I will write upon them also, the words of the law, co-ordinate as they were written at the outset on the tables which chiliad brakest; but it shall not be co-ordinate to the start, for I will take away the priesthood out of their midst; therefore my holy society, and the ordinances thereof, shall not go before them; for my presence shall not go upwards in their midst, lest I destroy them.

"Merely I will give unto them the police force as at the first, but it shall be afterward the law of a carnal commandment; for I take sworn in my wrath, that they shall not enter into my presence, into my residual, in the days of their pilgrimage. Therefore exercise as I have allowable thee, and be fix in the morning, and come upward in the morning unto mount Sinai, and present thyself in that location to me, in the peak of the mount." (JST, Exodus 34:1–two.)

At first reading, this passage may audio contradictory. The Lord says He volition write on the second tablets "co-ordinate as they were written at the first on the tables which thou brakest" (v. ane) merely then He says, "but information technology shall not be according to the commencement" (v. 1; emphasis added). The problem lies in determining what "it" refers to: the writing on the tablets, or the new guild of things introduced because of the rebellion of Israel. The information following the "it" seems to refer to the new order and not the new writings. Simply the Joseph Smith Translation of Deuteronomy x:2 makes information technology clear that the two sets of plates contained the same thing, with i exception:

And I will write on the tables the words that were on the showtime tables, which one thousand brakest, relieve the words of the everlasting covenant of the holy priesthood, and thou shalt put them in the ark" (JST, Deuteronomy ten:ii; emphasis added).

Moses received the tablets on Mount Sinai.

(12-25) Exodus 34:29–35. What Is the Significance of the Radiance Moses Exhibited or the Veil He Wore?

"After such prolonged time and such experiences in God's presence, it is no wonder that Moses' face shone with divine glory when he returned, and the people brutal dorsum in fear of him. This phenomenon of low-cal radiating from heavenly beings and earthly beings who are under heavenly influence is not unique here. Compare the descriptions of the Apostles on the day of pentecost, when 'tongues of cloven fire' radiated from them (Acts 2:3).

"The Hebrew word here rendered 'shone' is qaran, a denominative verb from a noun meaning 'horn,' denominating radial beams of lite, similar the 'horns' or rays of morning time seen over the horizon before the dominicus rises. From this phenomenon, the Arabs call the dominicus at its rising a 'gazelle.' (A mistranslation from Hebrew to Latin caused Michelangelo to put actual horns on the head of his heroic statue of Moses!)" (Rasmussen, Introduction to the Sometime Attestation, ane:95.)

Points to Ponder

(12-26) Ancient Israel was made to understand clearly that the globe was the Lord's. He is its Sovereign and King. As such, He not merely tin can dictate its laws but found peoples on its lands. The Book of Mormon joins with the Bible in witnessing this fact. Pause for a moment to consider these scriptures: 1 Nephi 17:36–39; 2 Nephi i:7; Deuteronomy 4:20, 37–38.

From these scriptures you can run across that a nation's correct to state is guaranteed just by obedience to the laws of Him whose state it is. Though human was given dominion over the earth through Adam, that dominion was nether God. Therefore, man is responsible to set up God's laws and establish His order. Since that is the case, consider these questions: Over whom practise God'south laws extend? Is anyone excluded? Does violation of God's laws between consenting adults (a pop phrase in today's world) nullify the law? Is in that location such a thing as a sin that hurts only the individual? How is whatsoever sin a violation of God'south lodge? How are all sins sins against God even if they seem to hurt no one else? How should we respond the person who says, "It'due south my life; I can live information technology as I choose"?

(12-27) Read again carefully Doctrine and Covenants 84:23–27; Mosiah xiii:29–xxx; JST, Exodus 34:1–2 (see Reading 12-24); and Alma 25:xv–sixteen. Now answer the following questions:

Why were the aboriginal Israelites given this stricter police?
What could they take enjoyed if it had not been for their wickedness?
If they had been obedient to the constabulary given them, what would have been the results?
Are there whatsoever members of the Church today who are in a condition similar to that of the aboriginal Israelites?
Of what value, then, is a report of the police force of Moses to a modern Latter-day Saint?

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Source: https://www.churchofjesuschrist.org/study/manual/old-testament-student-manual-genesis-2-samuel/exodus-21-24-31-35-the-mosaic-law-a-preparatory-gospel?lang=eng