Exodus 34:33

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 2Co 3:7-15. Exo 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 Exo 34:

A FAST of 40 days does not improve the appearance of a man's countenance—he looks starved, wrinkled, old, haggard. Moses had fasted 40 days twice, at least, and, according to many competent authorities, the 10th chapter of Deuteronomy seems to imply that he fasted 40 days three times in quick succession. I will not assert or deny the third 40 days, but it is certain that, with a very slight interval, Moses fasted 40 days and then 40 days more—and it is probable that to these must be added a third forty.

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).

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A FAST of 40 days does not improve the appearance of a man's countenance—he looks starved, wrinkled, old, haggard. Moses had fasted 40 days twice, at least, and, according to many competent authorities, the 10th chapter of Deuteronomy seems to imply that he fasted 40 days three times in quick succession. I will not assert or deny the third 40 days, but it is certain that, with a very slight interval, Moses fasted 40 days and then 40 days more—and it is probable that to these must be added a third forty. Small attractiveness would naturally remain in a face which had endured so stern an ordeal, but the Lord whom he served made his face brilliant with an unusual luster! The glory of the Light of God upon his countenance may have been the reason why he remained so free from infirmity in later years of old age. This man of 80 spent 40 more years in guiding Israel and in the end his eyes had not dimmed nor his natural force abated! He that could fast 40 days would be a hard morsel for death. Those eyes which had looked upon the Glory of God were not likely to wax dim amid earthly scenes— and that natural force which had endured the vision of the Supernatural could well support the fatigues of the wilderness. God so sustained His servant that his long and repeated fasts, during which he did not even drink water, did no harm to his physical constitution! The abstinence, even from water, renders the fast the more remarkable and lifts it out of similarity to modern feats of fasting. Moses did not know, at the time, that his face was shining—but he did know it afterwards—and he has here recorded it. He gives in detail the fact of the brightness of his own face, how others were struck with it and what he had to do in order to associate with them.

And till Moses had done speaking - The meaning of the verse appears to be this: As often as Moses spoke in public to the people, he put the veil on his face, because they could not bear to look on the brightness of his countenance; but when he entered into the tabernacle to converse with the Lord, he removed this veil, Exo 34:34. St. Paul, 2Co 3:7, etc., makes a very important use of the transactions recorded in this place. He represents the brightness of the face of Moses as emblematical of the glory or excellence of that dispensation; but he shows that however glorious or excellent that was, it had no glory when compared with the superior excellence of the Gospel. As Moses was glorious in the eyes of the Israelites, but that glory was absorbed and lost in the splendor of God when he entered into the tabernacle, or went to meet the Lord upon the mount; so the brightness and excellence of the Mosaic dispensation are eclipsed and absorbed in the transcendent brightness or excellence of the Gospel of Christ. One was the shadow, the other is the substance. One showed Sin in its exceeding sinfulness, together with the justice and immaculate purity of God; but, in and of itself, made no provision for pardon or sanctification. The other exhibits Jesus, the Lamb of God, typified by all the sacrifices under the law, putting away sin by the sacrifice of himself, reconciling God to man and man to God, diffusing his Spirit through the souls of believers, and cleansing the very thoughts of their hearts by his inspiration, and causing them to perfect holiness in the fear of God. The one seems to shut heaven against mankind, because by the law was the knowledge, not the cure, of Sin; the other opens the kingdom of heaven to all believers. The former was a ministration of death, the latter a dispensation of life. […]