Exodus 32
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Exodus 32
The Golden Calf
1And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.
Jamieson-Fausset-Brown
CHAPTER 32
Ex 32:1-35. The Golden Calf.
1. when the people saw that Moses delayed--They supposed that he had lost his way in the darkness or perished in the fire.
the people gathered themselves together unto Aaron--rather, "against" Aaron in a tumultuous manner, to compel him to do what they wished. The incidents related in this chapter disclose a state of popular sentiment and feeling among the Israelites that stands in singular contrast to the tone of profound and humble reverence they displayed at the giving of the law. Within a space of little more than thirty days, their impressions were dissipated. Although they were still encamped upon ground which they had every reason to regard as holy; although the cloud of glory that capped the summit of Sinai was still before their eyes, affording a visible demonstration of their being in close contact, or rather in the immediate presence, of God, they acted as if they had entirely forgotten the impressive scenes of which they had been so recently the witnesses.
said unto him, Up, make us gods, which shall go before us--The Hebrew word rendered "gods" is simply the name of God in its plural form. The image made was single, and therefore it would be imputing to the Israelites a greater sin than they were guilty of, to charge them with renouncing the worship of the true God for idols. The fact is, that they required, like children, to have something to strike their senses, and as the Shekinah, "the glory of God," of which they had hitherto enjoyed the sight, was now veiled, they wished for some visible material object as the symbol of the divine presence, which should go before them as the pillar of fire had done.
CHAPTER 32
Ex 32:1-35. The Golden Calf.
1. when the people saw that Moses delayed--They supposed that he had lost his way in the darkness or perished in the fire.
the people gathered themselves together unto Aaron--rather, "against" Aaron in a tumultuous manner, to compel him to do what they wished. The incidents related in this chapter disclose a state of popular sentiment and feeling among the Israelites that stands in singular contrast to the tone of profound and humble reverence they displayed at the giving of the law. Within a space of little more than thirty days, their impressions were dissipated. Although they were still encamped upon ground which they had every reason to regard as holy; although the cloud of glory that capped the summit of Sinai was still before their eyes, affording a visible demonstration of their being in close contact, or rather in the immediate presence, of God, they acted as if they had entirely forgotten the impressive scenes of which they had been so recently the witnesses.
said unto him, Up, make us gods, which shall go before us--The Hebrew word rendered "gods" is simply the name of God in its plural form. The image made was single, and therefore it would be imputing to the Israelites a greater sin than they were guilty of, to charge them with renouncing the worship of the true God for idols. The fact is, that they required, like children, to have something to strike their senses, and as the Shekinah, "the glory of God," of which they had hitherto enjoyed the sight, was now veiled, they wished for some visible material object as the symbol of the divine presence, which should go before them as the pillar of fire had done.
The Pulpit Commentary
The people saw that Moses delayed to come down. He had been absent, probably, above a month. It was the first day of their worship when he descended; and a week would suffice for the collection of the ornaments, the formation of the mould, and the casting of the idol. Unto Aaron. It is not clear why no mention is made of Hur, who had been made co-regent with Aaron (Exo_24:14); but perhaps Aaron was known to be the weaker of the two. Up, make us gods. Most moderns translate" a god." But the word is vague, and the speakers did not themselves perhaps care whether one idol was made or more. Which shall go before us. The Israelites were apparently tired of their long delay at Sinai, and were anxious to proceed upon their journey. They wanted a visible god at their head, to give them confidence and courage. Compare 1Sa_4:3-8. We wot not what is become of him. He might, they thought, be dead—he might have returned to Egypt—he might be going to stay always with God in the mount which they did not dare to approach. At any rate, he was lost to them, and they might never see him again.
The people saw that Moses delayed to come down. He had been absent, probably, above a month. It was the first day of their worship when he descended; and a week would suffice for the collection of the ornaments, the formation of the mould, and the casting of the idol. Unto Aaron. It is not clear why no mention is made of Hur, who had been made co-regent with Aaron (Exo_24:14); but perhaps Aaron was known to be the weaker of the two. Up, make us gods. Most moderns translate" a god." But the word is vague, and the speakers did not themselves perhaps care whether one idol was made or more. Which shall go before us. The Israelites were apparently tired of their long delay at Sinai, and were anxious to proceed upon their journey. They wanted a visible god at their head, to give them confidence and courage. Compare 1Sa_4:3-8. We wot not what is become of him. He might, they thought, be dead—he might have returned to Egypt—he might be going to stay always with God in the mount which they did not dare to approach. At any rate, he was lost to them, and they might never see him again.
2And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me.
Jamieson-Fausset-Brown
2. Aaron said, ... Break off ... earrings--It was not an Egyptian custom for young men to wear earrings, and the circumstance, therefore, seems to point out "the mixed rabble," who were chiefly foreign slaves, as the ringleaders in this insurrection. In giving direction to break their earrings, Aaron probably calculated on gaining time; or, perhaps, on their covetousness and love of finery proving stronger than their idolatrous propensity. If such were his expectations, they were doomed to signal disappointment. Better to have calmly and earnestly remonstrated with them, or to have preferred duty to expediency, leaving the issue in the hands of Providence.
2. Aaron said, ... Break off ... earrings--It was not an Egyptian custom for young men to wear earrings, and the circumstance, therefore, seems to point out "the mixed rabble," who were chiefly foreign slaves, as the ringleaders in this insurrection. In giving direction to break their earrings, Aaron probably calculated on gaining time; or, perhaps, on their covetousness and love of finery proving stronger than their idolatrous propensity. If such were his expectations, they were doomed to signal disappointment. Better to have calmly and earnestly remonstrated with them, or to have preferred duty to expediency, leaving the issue in the hands of Providence.
The Pulpit Commentary
Break off. "Take off" would perhaps be a better translation. The ear-rings would not require any breaking. They were penannular, and could be removed by a smart pull. Your wives, your sons, and your daughters. See the comment on Exo_3:22. It is implied that the men did not wear earrings. At an earlier date the household of Jacob, chiefly men, had worn them (Gen_35:4).
Break off. "Take off" would perhaps be a better translation. The ear-rings would not require any breaking. They were penannular, and could be removed by a smart pull. Your wives, your sons, and your daughters. See the comment on Exo_3:22. It is implied that the men did not wear earrings. At an earlier date the household of Jacob, chiefly men, had worn them (Gen_35:4).
3And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron.
Jamieson-Fausset-Brown
3. all the people brake off the golden earrings--The Egyptian rings, as seen on the monuments, were round massy plates of metal; and as they were rings of this sort the Israelites wore, their size and number must, in the general collection, have produced a large store of the precious metal.
3. all the people brake off the golden earrings--The Egyptian rings, as seen on the monuments, were round massy plates of metal; and as they were rings of this sort the Israelites wore, their size and number must, in the general collection, have produced a large store of the precious metal.
The Pulpit Commentary
All the people broke off the golden ear-rings. Thus, as is supposed, disappointing Aaron, who had counted on the refusal of the women to part with their finery, and the reluctance of the men to compel them. Had ear-rings been still regarded as amulets (Gen_1:1-31.s.c.) it is not likely that they would have been so readily given up.
All the people broke off the golden ear-rings. Thus, as is supposed, disappointing Aaron, who had counted on the refusal of the women to part with their finery, and the reluctance of the men to compel them. Had ear-rings been still regarded as amulets (Gen_1:1-31.s.c.) it is not likely that they would have been so readily given up.
4And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt.
Jamieson-Fausset-Brown
4. fashioned it with a graving tool, after he had made it a molten calf--The words are transposed, and the rendering should be, "he framed with a graving tool the image to be made, and having poured the liquid gold into the mould, he made it a molten calf." It is not said whether it was of life size, whether it was of solid gold or merely a wooden frame covered with plates of gold. This idol seems to have been the god Apis, the chief deity of the Egyptians, worshipped at Memphis under the form of a live ox, three years old. It was distinguished by a triangular white spot on its forehead and other peculiar marks. Images of it in the form of a whole ox, or of a calf's head on the end of a pole, were very common; and it makes a great figure on the monuments where it is represented in the van of all processions, as borne aloft on men's shoulders.
they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt--It is inconceivable that they, who but a few weeks before had witnessed such amazing demonstrations of the true God, could have suddenly sunk to such a pitch of infatuation and brutish stupidity, as to imagine that human art or hands could make a god that should go before them. But it must be borne in mind, that though by election and in name they were the people of God, they were as yet, in feelings and associations, in habits and tastes, little, if at all different, from Egyptians. They meant the calf to be an image, a visible sign or symbol of Jehovah, so that their sin consisted not in a breach of the FIRST [Ex 20:3], but of the SECOND commandment [Ex 20:4-6].
4. fashioned it with a graving tool, after he had made it a molten calf--The words are transposed, and the rendering should be, "he framed with a graving tool the image to be made, and having poured the liquid gold into the mould, he made it a molten calf." It is not said whether it was of life size, whether it was of solid gold or merely a wooden frame covered with plates of gold. This idol seems to have been the god Apis, the chief deity of the Egyptians, worshipped at Memphis under the form of a live ox, three years old. It was distinguished by a triangular white spot on its forehead and other peculiar marks. Images of it in the form of a whole ox, or of a calf's head on the end of a pole, were very common; and it makes a great figure on the monuments where it is represented in the van of all processions, as borne aloft on men's shoulders.
they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt--It is inconceivable that they, who but a few weeks before had witnessed such amazing demonstrations of the true God, could have suddenly sunk to such a pitch of infatuation and brutish stupidity, as to imagine that human art or hands could make a god that should go before them. But it must be borne in mind, that though by election and in name they were the people of God, they were as yet, in feelings and associations, in habits and tastes, little, if at all different, from Egyptians. They meant the calf to be an image, a visible sign or symbol of Jehovah, so that their sin consisted not in a breach of the FIRST [Ex 20:3], but of the SECOND commandment [Ex 20:4-6].
The Pulpit Commentary
And fashioned it with a graving tool. Rather, "and bound it (the gold) in a bag." Compare 2Ki_5:23, where the same two Hebrew words occur in the same sense. It is impossible to extract from the original the sense given in the Authorised Version, since the simple copula van cannot mean "after." When two verbs in the same tense are conjoined by van "and," the two actions must be simultaneous, or the latter follow the former. But the calf cannot have been graven first, and then molten. It is objected to the rendering, "he bound it in a bag," that that action is so trivial that it would be superfluous to mention it (Keil). But it is quite consonant with the simplicity of Scripture to mention very trivial circumstances. The act of putting up in bags is mentioned both here and also in 2Ki_5:23, and 2Ki_12:9. They said. The fashioners of the image said this. These be thy gods. Rather, "This is thy God." Why Aaron selected the form of the calf as that which he would present to the Israelites to receive their worship, has been generally explained by supposing that his thoughts reverted to Egypt, and found in the Apis of Memphis or the Mnevis of Hellopolis the pattern which he thought it best to follow. But there are several objections to this view.
1. The Egyptian gods had just been discredited by their powerlessness being manifested—it was an odd time at which to fly to them.
2. Apis and Mnevis were not molten calves, but live bulls. If the design had been to revert to Egypt, would not a living animal have been selected?
3. The calf when made was not viewed as an image of any Egyptian god, but as a representation of Jehovah (2Ki_12:5).
4. The Israelites are never taxed with having worshipped the idols of Egypt anywhere else than in Egypt (Jos_24:14; Eze_20:8; Eze_23:3). To us it seems probable that Aaron reverted to an earlier period than the time of the sojourn in Egypt, that he went back to those "gods on the other side of the flood," which Joshua warned the Israelites some sixty years later, to "put away" (Joshua l.s.c.). The subject is one too large for discussion here; but may not the winged and human-headed bull, which was the emblem of divine power from a very early date in Babylon, have retained a place in the recollections of the people in all their wanderings, and have formed a portion of their religions symbolism? May it not have been this conception which lay at the root of the cherubic forms, and the revival of which now seemed to Aaron the smallest departure from pure monotheism with which the people would be contented?
And fashioned it with a graving tool. Rather, "and bound it (the gold) in a bag." Compare 2Ki_5:23, where the same two Hebrew words occur in the same sense. It is impossible to extract from the original the sense given in the Authorised Version, since the simple copula van cannot mean "after." When two verbs in the same tense are conjoined by van "and," the two actions must be simultaneous, or the latter follow the former. But the calf cannot have been graven first, and then molten. It is objected to the rendering, "he bound it in a bag," that that action is so trivial that it would be superfluous to mention it (Keil). But it is quite consonant with the simplicity of Scripture to mention very trivial circumstances. The act of putting up in bags is mentioned both here and also in 2Ki_5:23, and 2Ki_12:9. They said. The fashioners of the image said this. These be thy gods. Rather, "This is thy God." Why Aaron selected the form of the calf as that which he would present to the Israelites to receive their worship, has been generally explained by supposing that his thoughts reverted to Egypt, and found in the Apis of Memphis or the Mnevis of Hellopolis the pattern which he thought it best to follow. But there are several objections to this view.
1. The Egyptian gods had just been discredited by their powerlessness being manifested—it was an odd time at which to fly to them.
2. Apis and Mnevis were not molten calves, but live bulls. If the design had been to revert to Egypt, would not a living animal have been selected?
3. The calf when made was not viewed as an image of any Egyptian god, but as a representation of Jehovah (2Ki_12:5).
4. The Israelites are never taxed with having worshipped the idols of Egypt anywhere else than in Egypt (Jos_24:14; Eze_20:8; Eze_23:3). To us it seems probable that Aaron reverted to an earlier period than the time of the sojourn in Egypt, that he went back to those "gods on the other side of the flood," which Joshua warned the Israelites some sixty years later, to "put away" (Joshua l.s.c.). The subject is one too large for discussion here; but may not the winged and human-headed bull, which was the emblem of divine power from a very early date in Babylon, have retained a place in the recollections of the people in all their wanderings, and have formed a portion of their religions symbolism? May it not have been this conception which lay at the root of the cherubic forms, and the revival of which now seemed to Aaron the smallest departure from pure monotheism with which the people would be contented?
5And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, To morrow is a feast to the LORD.
Jamieson-Fausset-Brown
5-6. Aaron made proclamation, and said, To-morrow is a feast to the Lord--a remarkable circumstance, strongly confirmatory of the view that they had not renounced the worship of Jehovah, but in accordance with Egyptian notions, had formed an image with which they had been familiar, to be the visible symbol of the divine presence. But there seems to have been much of the revelry that marked the feasts of the heathen.
5-6. Aaron made proclamation, and said, To-morrow is a feast to the Lord--a remarkable circumstance, strongly confirmatory of the view that they had not renounced the worship of Jehovah, but in accordance with Egyptian notions, had formed an image with which they had been familiar, to be the visible symbol of the divine presence. But there seems to have been much of the revelry that marked the feasts of the heathen.
The Pulpit Commentary
He built an altar before it. Aaron thus proceeded to "follow a multitude to evil" (Exo_23:2), and encouraged the idolatry which he felt himself powerless to restrain. Still, he did not intend that the people should drift away from the worship of Jehovah, or view the calf as anything but a symbol of him. He therefore made proclamation and said, Tomorrow is a feast to the Lord (literally, "to Jehovah ").
He built an altar before it. Aaron thus proceeded to "follow a multitude to evil" (Exo_23:2), and encouraged the idolatry which he felt himself powerless to restrain. Still, he did not intend that the people should drift away from the worship of Jehovah, or view the calf as anything but a symbol of him. He therefore made proclamation and said, Tomorrow is a feast to the Lord (literally, "to Jehovah ").
6And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play.
The Pulpit Commentary
They rose up early on the morrow. The people were like a child with a new toy. They could scarcely sleep for thinking of it. So, as soon as it was day, they left their beds, and hastened to begin the new worship Burnt offerings and peace offerings. It is evident that both of these were customary forms of sacrifice—neither of them first introduced by the Law, which had not—except so far as the "Book of the Covenant" was concerned—been promulgated. Compare Jethro's offerings (Exo_18:12). The people sat down to eat and drink. A feast almost always followed upon a sacrifice, only certain portions of the victim being commonly burnt, while the rest was consumed by the offerers. See the comment on Exo_18:1-27 :32. And rose up to play. This "play" was scarcely of a harmless kind. The sensualism of idol-worship constantly led on to sensuality; and the feasts upon idol-sacrifices terminated in profligate orgies of a nature which cannot be described. See the application of the passage by St. Paul in the First Epistle to the Corinthians (Exo_10:7), and compare Exo_18:25
THE INTERCESSION OF MOSES. Moses, in Sinai, was so far removed from the camp, and the cloud so shut out his vision of it, that he had neither seen nor heard anything unusual, and was wholly ignorant of what had happened, until God declared it to him (Exo_32:7, Exo_32:8). After declaring it, God announced his intention of destroying the people for their apostasy, and fulfilling his promise to Abraham by raising up a "great nation" out of the seed of Moses (Exo_32:10). No doubt this constituted a great trial of the prophet's character. He might, without sin, have acquiesced in the punishment of the people as deserved, and have accepted the promise made to himself as a fresh instance of God's goodness to him. There would have been nothing wrong in this; but it would have shown that he fell short of the heroic type, belonged to the ordinary run of mortals, was of the common "delf," not of "the precious porcelain of human clay." God's trial of him gave him an opportunity of rising above this; and he responded to it. From the time that he reached full manhood (Exo_2:11) he had cast in his lot with his nation; he had been appointed their leader (Exo_3:10); they had accepted him as such (Exo_4:31); he had led them out of Egypt and brought them to Sinai; if he had looked coldly on them now, and readily separated his fate from theirs, he would have been false to his past, and wanting in tenderness towards those who were at once his wards and his countrymen. His own glory naturally drew him one way, his affection for Israel the other. It is to his eternal honour that he chose the better part; declined to be put in Abraham's place, and generously interceded for his nation (Exo_32:11-13). He thereby placed himself among the heroes of humanity, and gave additional strength and dignity to his own character.
They rose up early on the morrow. The people were like a child with a new toy. They could scarcely sleep for thinking of it. So, as soon as it was day, they left their beds, and hastened to begin the new worship Burnt offerings and peace offerings. It is evident that both of these were customary forms of sacrifice—neither of them first introduced by the Law, which had not—except so far as the "Book of the Covenant" was concerned—been promulgated. Compare Jethro's offerings (Exo_18:12). The people sat down to eat and drink. A feast almost always followed upon a sacrifice, only certain portions of the victim being commonly burnt, while the rest was consumed by the offerers. See the comment on Exo_18:1-27 :32. And rose up to play. This "play" was scarcely of a harmless kind. The sensualism of idol-worship constantly led on to sensuality; and the feasts upon idol-sacrifices terminated in profligate orgies of a nature which cannot be described. See the application of the passage by St. Paul in the First Epistle to the Corinthians (Exo_10:7), and compare Exo_18:25
THE INTERCESSION OF MOSES. Moses, in Sinai, was so far removed from the camp, and the cloud so shut out his vision of it, that he had neither seen nor heard anything unusual, and was wholly ignorant of what had happened, until God declared it to him (Exo_32:7, Exo_32:8). After declaring it, God announced his intention of destroying the people for their apostasy, and fulfilling his promise to Abraham by raising up a "great nation" out of the seed of Moses (Exo_32:10). No doubt this constituted a great trial of the prophet's character. He might, without sin, have acquiesced in the punishment of the people as deserved, and have accepted the promise made to himself as a fresh instance of God's goodness to him. There would have been nothing wrong in this; but it would have shown that he fell short of the heroic type, belonged to the ordinary run of mortals, was of the common "delf," not of "the precious porcelain of human clay." God's trial of him gave him an opportunity of rising above this; and he responded to it. From the time that he reached full manhood (Exo_2:11) he had cast in his lot with his nation; he had been appointed their leader (Exo_3:10); they had accepted him as such (Exo_4:31); he had led them out of Egypt and brought them to Sinai; if he had looked coldly on them now, and readily separated his fate from theirs, he would have been false to his past, and wanting in tenderness towards those who were at once his wards and his countrymen. His own glory naturally drew him one way, his affection for Israel the other. It is to his eternal honour that he chose the better part; declined to be put in Abraham's place, and generously interceded for his nation (Exo_32:11-13). He thereby placed himself among the heroes of humanity, and gave additional strength and dignity to his own character.
God's Wrath and Moses' Intercession
7And the LORD said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves:
Jamieson-Fausset-Brown
7-14. the Lord said unto Moses, Go, get thee down--Intelligence of the idolatrous scene enacted at the foot of the mount was communicated to Moses in language borrowed from human passions and feelings, and the judgment of a justly offended God was pronounced in terms of just indignation against the gross violation of the so recently promulgated laws.
7-14. the Lord said unto Moses, Go, get thee down--Intelligence of the idolatrous scene enacted at the foot of the mount was communicated to Moses in language borrowed from human passions and feelings, and the judgment of a justly offended God was pronounced in terms of just indignation against the gross violation of the so recently promulgated laws.
The Pulpit Commentary
Go, descend—i.e; "make haste to descend—do not tarry—there is need of thy immediate presence." Thy people, which thou broughtest, etc. Words calculated to awaken the tenderness between which and self-love the coming struggle was to be.
Go, descend—i.e; "make haste to descend—do not tarry—there is need of thy immediate presence." Thy people, which thou broughtest, etc. Words calculated to awaken the tenderness between which and self-love the coming struggle was to be.
8They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt.
The Pulpit Commentary
They have turned aside quickly. A few weeks have sufficed to make them forget their solemn pledges (Exo_19:8; Exo_24:3), and fly in the face of a plain unmistakable commandment. A molten calf. In the contemptuous language of Holy Scripture when speaking of idols, such an emblematic figure as the Babylonion man-bull would be a mere "calf." That the figure made by Aaron is called always "a molten calf"—literally, "a calf of fusion"—disposes of the theory of Keil, that it was of carved wood covered with gold plates hammered on to it. These be thy gods, which have brought thee. Rather, "This is thy god, which has brought thee." The plural must be regarded as merely one of dignity.
They have turned aside quickly. A few weeks have sufficed to make them forget their solemn pledges (Exo_19:8; Exo_24:3), and fly in the face of a plain unmistakable commandment. A molten calf. In the contemptuous language of Holy Scripture when speaking of idols, such an emblematic figure as the Babylonion man-bull would be a mere "calf." That the figure made by Aaron is called always "a molten calf"—literally, "a calf of fusion"—disposes of the theory of Keil, that it was of carved wood covered with gold plates hammered on to it. These be thy gods, which have brought thee. Rather, "This is thy god, which has brought thee." The plural must be regarded as merely one of dignity.
9And the LORD said unto Moses, I have seen this people, and, behold, it is a stiffnecked people:
The Pulpit Commentary
A stiffnecked people. This epithet, which becomes epitheton usitatum, is here used for the first time. It does not so much mean "obstinate" as "perverse" like a horse that stiffens the neck when the driver pulls the right or left rein, and will not go the way he is wanted to go. (Compare Exo_33:3, Exo_33:5; Exo_34:9; Deu_9:6, Deu_9:13; Deu_31:27; etc.)
A stiffnecked people. This epithet, which becomes epitheton usitatum, is here used for the first time. It does not so much mean "obstinate" as "perverse" like a horse that stiffens the neck when the driver pulls the right or left rein, and will not go the way he is wanted to go. (Compare Exo_33:3, Exo_33:5; Exo_34:9; Deu_9:6, Deu_9:13; Deu_31:27; etc.)
10Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation.
The Pulpit Commentary
Now, therefore, let me alone. This was not a command, but rather a suggestion; or, at any rate, it was a command not intended to compel obedience—like that of the angel to Jacob—"Let me go, for the day breaketh" (Gen_32:26). Moses was not intended to take the command as absolute. He did not do so—he "wrestled with God," like Jacob, and prevailed. That my wrath may wax hot. Literally, "and my wrath will wax hot." I will make of thee a great nation. (Compare Num_14:12.) God could, of course, have multiplied the seed of Moses, as he had that of Abraham; but in that case all that had been as yet done would have gone for nought, and his purposes with respect to his "peculiar people" would have been put back six hundred years and more.
Now, therefore, let me alone. This was not a command, but rather a suggestion; or, at any rate, it was a command not intended to compel obedience—like that of the angel to Jacob—"Let me go, for the day breaketh" (Gen_32:26). Moses was not intended to take the command as absolute. He did not do so—he "wrestled with God," like Jacob, and prevailed. That my wrath may wax hot. Literally, "and my wrath will wax hot." I will make of thee a great nation. (Compare Num_14:12.) God could, of course, have multiplied the seed of Moses, as he had that of Abraham; but in that case all that had been as yet done would have gone for nought, and his purposes with respect to his "peculiar people" would have been put back six hundred years and more.
11And Moses besought the LORD his God, and said, LORD, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand?
12Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people.
13Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.
14And the LORD repented of the evil which he thought to do unto his people.
The Pulpit Commentary
Moses has three pleas wherewith he "wrestles with God:"—
1. Israel is God's people, for whom he has done so much that surely he will not now destroy them, and so undo his own work.
2. Egypt will be triumphant if Israel is swept away, and will misapprehend the Divine action.
3. The promises made to Abraham (Gen_15:5; Gen_17:2-6; etc.), IsaActs (Gen_26:4), and Jacob (Gen_28:14; Gen_35:11), which had received a partial fulfilment, would seem to be revoked and withdrawn if the nation already formed were destroyed and a fresh start made.
The Lord repented of the evil. Changes of purpose are, of course, attributed to God by an "economy," or accommodation of the truth to human modes of speech and conception. "God is not a man that he should repent." He "knows the end from the beginning." When he threatened to destroy Israel, he knew that he would spare; but, as he communicated to Moses, first, his anger, and then, at a later period, his intention to spare, he is said to have "repented." The expression is an anthropomorphic one, like so many others, on which we have already commented. (See the comment on Exo_2:24, Exo_2:25; Exo_3:7, Exo_3:8; Exo_31:17; etc.)
MOSES BREAKS THE TWO TABLES. The entire conference between God and Moses being now ended, Moses hastened to descend from the mount, and interpose in the crisis that had arisen, he took carefully the two tables of stone, which he had received, in his two hands (Deu_9:15), and set out on his return to the camp. On the way, he fell in with Joshua, who must have been on the watch for his descent, and the two proceeded together. When a certain portion of the distance had been traversed, the sounds of the festivity which was going on in the camp reached their ears; and Joshua, mistaking the nature of the shouts, suggested that fighting was in progress (verse 17). Moses, however, better instructed in the actual nature of the proceedings (verses 7, 8), caught their character more correctly, and declared that what he heard was nothing but shouting (verse 18). Soon afterwards, the camp came into sight—a disorderly crowd, half stripped of their garments (verse 25), was singing choruses and dancing round the figure which Aaron had cast—the sights and sounds were those of a dissolute orgy—Moses was struck with horror and in the frenzy of his indignation, dashed the two tables to the ground and broke them into fragments (verse 19). The people, he felt, were utterly unworthy of the holy laws which he had brought them—they had "altogether gone out of the way"—they had become "abominable"—at the moment he perhaps despaired of obtaining mercy for them, and expected their entire destruction. God had not as yet told him whether he would "turn from his fierce wrath," or not.
Moses has three pleas wherewith he "wrestles with God:"—
1. Israel is God's people, for whom he has done so much that surely he will not now destroy them, and so undo his own work.
2. Egypt will be triumphant if Israel is swept away, and will misapprehend the Divine action.
3. The promises made to Abraham (Gen_15:5; Gen_17:2-6; etc.), IsaActs (Gen_26:4), and Jacob (Gen_28:14; Gen_35:11), which had received a partial fulfilment, would seem to be revoked and withdrawn if the nation already formed were destroyed and a fresh start made.
The Lord repented of the evil. Changes of purpose are, of course, attributed to God by an "economy," or accommodation of the truth to human modes of speech and conception. "God is not a man that he should repent." He "knows the end from the beginning." When he threatened to destroy Israel, he knew that he would spare; but, as he communicated to Moses, first, his anger, and then, at a later period, his intention to spare, he is said to have "repented." The expression is an anthropomorphic one, like so many others, on which we have already commented. (See the comment on Exo_2:24, Exo_2:25; Exo_3:7, Exo_3:8; Exo_31:17; etc.)
MOSES BREAKS THE TWO TABLES. The entire conference between God and Moses being now ended, Moses hastened to descend from the mount, and interpose in the crisis that had arisen, he took carefully the two tables of stone, which he had received, in his two hands (Deu_9:15), and set out on his return to the camp. On the way, he fell in with Joshua, who must have been on the watch for his descent, and the two proceeded together. When a certain portion of the distance had been traversed, the sounds of the festivity which was going on in the camp reached their ears; and Joshua, mistaking the nature of the shouts, suggested that fighting was in progress (verse 17). Moses, however, better instructed in the actual nature of the proceedings (verses 7, 8), caught their character more correctly, and declared that what he heard was nothing but shouting (verse 18). Soon afterwards, the camp came into sight—a disorderly crowd, half stripped of their garments (verse 25), was singing choruses and dancing round the figure which Aaron had cast—the sights and sounds were those of a dissolute orgy—Moses was struck with horror and in the frenzy of his indignation, dashed the two tables to the ground and broke them into fragments (verse 19). The people, he felt, were utterly unworthy of the holy laws which he had brought them—they had "altogether gone out of the way"—they had become "abominable"—at the moment he perhaps despaired of obtaining mercy for them, and expected their entire destruction. God had not as yet told him whether he would "turn from his fierce wrath," or not.
Moses Breaks the Tables
15And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written.
Jamieson-Fausset-Brown
15-18. Moses turned, and went down from the mount--The plain, Er-Raheh, is not visible from the top of Jebel Musa, nor can the mount be descended on the side towards that valley; hence Moses and his companion, who on duty had patiently waited his return in the hollow of the mountain's brow, heard the shouting some time before they actually saw the camp.
15-18. Moses turned, and went down from the mount--The plain, Er-Raheh, is not visible from the top of Jebel Musa, nor can the mount be descended on the side towards that valley; hence Moses and his companion, who on duty had patiently waited his return in the hollow of the mountain's brow, heard the shouting some time before they actually saw the camp.
The Pulpit Commentary
The two tables … were in his hand. In Deu_9:15, using greater particularity, Moses says that they were "in his two hands." One was in each hand probably. Written on both their sides. This is the case generally with Assyrian and Babylonian tablets, but not with Egyptian ones, which are moreover scarcely found at this early date. Here we seem to have again an indication that some of the Israelitic civilisation had come to them from "Ur of the Chaldees."
The two tables … were in his hand. In Deu_9:15, using greater particularity, Moses says that they were "in his two hands." One was in each hand probably. Written on both their sides. This is the case generally with Assyrian and Babylonian tablets, but not with Egyptian ones, which are moreover scarcely found at this early date. Here we seem to have again an indication that some of the Israelitic civilisation had come to them from "Ur of the Chaldees."
16And the tables were the work of God, and the writing was the writing of God, graven upon the tables.
The Pulpit Commentary
The tables were the work of God. Shaped, i.e; by the same power by which the commandments were inscribed upon them; not, necessarily, of matter newly created for the purpose.
The tables were the work of God. Shaped, i.e; by the same power by which the commandments were inscribed upon them; not, necessarily, of matter newly created for the purpose.
17And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp.
The Pulpit Commentary
When Joshua heard. This abrupt introduction of Joshua, who has not been mentioned for seven entire chapters, is curious. Probably he had considered himself bound, as Moses' minister (Exo_24:13), to await his return, and had remained in the middle portion of the mount, where he may have fed upon manna, until Moses came down from the top. The noise of the people. It is noted by travellers, that in all the latter part of the descent from Sinai, the plain at its base is shut out from sight; and that sounds would be heard from it a long time before the plain itself would open on the view. Sounds, however, which come circuitously, are always indistinct; and it is not surprising that Joshua, knowing nothing of the proceedings in the camp, should have fancied he heard a sound of war.
When Joshua heard. This abrupt introduction of Joshua, who has not been mentioned for seven entire chapters, is curious. Probably he had considered himself bound, as Moses' minister (Exo_24:13), to await his return, and had remained in the middle portion of the mount, where he may have fed upon manna, until Moses came down from the top. The noise of the people. It is noted by travellers, that in all the latter part of the descent from Sinai, the plain at its base is shut out from sight; and that sounds would be heard from it a long time before the plain itself would open on the view. Sounds, however, which come circuitously, are always indistinct; and it is not surprising that Joshua, knowing nothing of the proceedings in the camp, should have fancied he heard a sound of war.
18And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear.
The Pulpit Commentary
This verse is difficult to translate, being markedly antithetical and at the same time idiomatic. Perhaps it would be best to render—"It is not the voice of them who raise the cry of victory, nor is it the voice of them who raise the cry of defeat—the voice of them who raise a cry do I hear." The verb is the same in all the three clauses; and it would seem that Moses simply denied that there was any sound of war without making any clear suggestion as to the real character of the disturbance.
This verse is difficult to translate, being markedly antithetical and at the same time idiomatic. Perhaps it would be best to render—"It is not the voice of them who raise the cry of victory, nor is it the voice of them who raise the cry of defeat—the voice of them who raise a cry do I hear." The verb is the same in all the three clauses; and it would seem that Moses simply denied that there was any sound of war without making any clear suggestion as to the real character of the disturbance.
19And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount.
Jamieson-Fausset-Brown
19. Moses' anger waxed hot, and he cast the tables out of his hands--The arrival of the leader, like the appearance of a specter, arrested the revellers in the midst of their carnival, and his act of righteous indignation when he dashed on the ground the tables of the law, in token that as they had so soon departed from their covenant relation, so God could withdraw the peculiar privileges that He had promised them--that act, together with the rigorous measures that followed, forms one of the most striking scenes recorded in sacred history.
19. Moses' anger waxed hot, and he cast the tables out of his hands--The arrival of the leader, like the appearance of a specter, arrested the revellers in the midst of their carnival, and his act of righteous indignation when he dashed on the ground the tables of the law, in token that as they had so soon departed from their covenant relation, so God could withdraw the peculiar privileges that He had promised them--that act, together with the rigorous measures that followed, forms one of the most striking scenes recorded in sacred history.
The Pulpit Commentary
The dancing. Rather "dancing." There is no article; and as the subject had not been mentioned before, the use of the article would have been unmeaning. Dances were a part of the religious ceremonial in most ancient nations. Sometimes they were solemn and grave, like the choric dances of the ancient Dorians, and (probably) that of David in front of the Ark (2Sa_6:5-22); sometimes festive and joyous, yet not immodest, like the Pyrrhic and other dances at Sparta, and the dancing of the Salii at Rome; but more often, and especially among the Oriental nations, they were of a loose and lascivious character. In Egypt, the dancers appear to have been professionals of a degraded class, and the dancing itself to have been always sensual and indecent; while in Syria, Asia Minor, and Babylon, dancing was a wild orgy, at once licentious and productive of a species of phrenzy. We must suspect that it was this sort of dancing in which the Israelites were engaged—whence the terrible anger of Moses. He saw idolatry before his eyes, and idolatry with its worst accompaniments. In the extremity of his anger, he cast the tables out of his hands, dashed them violently against the ground, and brake them. For this act he is never reprehended. It is viewed as the natural outcome of a righteous indignation, provoked by the extreme wickedness of the people. We must bear this in mind when we come to consider the justice or injustice of the punishment which he proceeded to inflict on them for their sin (Exo_32:26-29).
AARON TRIES TO EXCUSE HIMSELF. Having taken the needful steps for the destruction of the idol, Moses naturally turned upon Aaron. He had been left in charge of the people, to guide them, instruct them, counsel them in difficulties (Exo_24:14). How had he acquitted himself of his task? He had led the people into a great sin—had at any rate connived at it—assisted in it. Moses therefore asks, "What had the people done to him, that he should so act? How had they injured him, that he should so greatly injure them?" To this he has no direct reply. But he will not acknowledge himself in fault—he must excuse himself. And his excuse is twofold:—
1. It was the people's fault, not his; they were "set on mischief."
2. It was a fatality—he threw the gold into the fire, and "it came out this calf." We are not surprised, after this, to read in Deuteronomy, that "the Lord was very angry with Aaron to have destroyed him," and was only hindered from his purpose by the intercession of Moses
The dancing. Rather "dancing." There is no article; and as the subject had not been mentioned before, the use of the article would have been unmeaning. Dances were a part of the religious ceremonial in most ancient nations. Sometimes they were solemn and grave, like the choric dances of the ancient Dorians, and (probably) that of David in front of the Ark (2Sa_6:5-22); sometimes festive and joyous, yet not immodest, like the Pyrrhic and other dances at Sparta, and the dancing of the Salii at Rome; but more often, and especially among the Oriental nations, they were of a loose and lascivious character. In Egypt, the dancers appear to have been professionals of a degraded class, and the dancing itself to have been always sensual and indecent; while in Syria, Asia Minor, and Babylon, dancing was a wild orgy, at once licentious and productive of a species of phrenzy. We must suspect that it was this sort of dancing in which the Israelites were engaged—whence the terrible anger of Moses. He saw idolatry before his eyes, and idolatry with its worst accompaniments. In the extremity of his anger, he cast the tables out of his hands, dashed them violently against the ground, and brake them. For this act he is never reprehended. It is viewed as the natural outcome of a righteous indignation, provoked by the extreme wickedness of the people. We must bear this in mind when we come to consider the justice or injustice of the punishment which he proceeded to inflict on them for their sin (Exo_32:26-29).
AARON TRIES TO EXCUSE HIMSELF. Having taken the needful steps for the destruction of the idol, Moses naturally turned upon Aaron. He had been left in charge of the people, to guide them, instruct them, counsel them in difficulties (Exo_24:14). How had he acquitted himself of his task? He had led the people into a great sin—had at any rate connived at it—assisted in it. Moses therefore asks, "What had the people done to him, that he should so act? How had they injured him, that he should so greatly injure them?" To this he has no direct reply. But he will not acknowledge himself in fault—he must excuse himself. And his excuse is twofold:—
1. It was the people's fault, not his; they were "set on mischief."
2. It was a fatality—he threw the gold into the fire, and "it came out this calf." We are not surprised, after this, to read in Deuteronomy, that "the Lord was very angry with Aaron to have destroyed him," and was only hindered from his purpose by the intercession of Moses
20And he took the calf which they had made, and burnt it in the fire, and ground it to powder, and strawed it upon the water, and made the children of Israel drink of it.
Jamieson-Fausset-Brown
20. he took the calf which they had made, and burnt it in the fire, &c.--It has been supposed that the gold was dissolved by natron or some chemical substance. But there is no mention of solubility here, or in De 9:21; it was "burned in the fire," to cast it into ingots of suitable size for the operations which follow--"grounded to powder"; the powder of malleable metals can be ground so fine as to resemble dust from the wings of a moth or butterfly; and these dust particles will float in water for hours, and in a running stream for days. These operations of grinding were intended to show contempt for such worthless gods, and the Israelites would be made to remember the humiliating lesson by the state of the water they had drunk for a time [Napier]. Others think that as the idolatrous festivals were usually ended with great use of sweet wine, the nauseous draught of the gold dust would be a severe punishment (compare 2Ki 23:6, 15; 2Ch 15:16; 34:7).
20. he took the calf which they had made, and burnt it in the fire, &c.--It has been supposed that the gold was dissolved by natron or some chemical substance. But there is no mention of solubility here, or in De 9:21; it was "burned in the fire," to cast it into ingots of suitable size for the operations which follow--"grounded to powder"; the powder of malleable metals can be ground so fine as to resemble dust from the wings of a moth or butterfly; and these dust particles will float in water for hours, and in a running stream for days. These operations of grinding were intended to show contempt for such worthless gods, and the Israelites would be made to remember the humiliating lesson by the state of the water they had drunk for a time [Napier]. Others think that as the idolatrous festivals were usually ended with great use of sweet wine, the nauseous draught of the gold dust would be a severe punishment (compare 2Ki 23:6, 15; 2Ch 15:16; 34:7).
21And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them?
The Pulpit Commentary
What did this people unto thee? Moses does not suppose that the people had really done anything to Aaron. He asks the question as a reproach—they had done nothing to thee—had in no way injured thee—and yet thou broughtest this evil upon them. So great a sin. Literally, "a great sin"—the sin of idolatry. If Aaron had offered a strenuous opposition from the first, the idolatry might not have taken place—the people might have been brought to a better mind.
What did this people unto thee? Moses does not suppose that the people had really done anything to Aaron. He asks the question as a reproach—they had done nothing to thee—had in no way injured thee—and yet thou broughtest this evil upon them. So great a sin. Literally, "a great sin"—the sin of idolatry. If Aaron had offered a strenuous opposition from the first, the idolatry might not have taken place—the people might have been brought to a better mind.
22And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief.
Jamieson-Fausset-Brown
22. And Aaron said, Let not the anger of my lord wax hot--Aaron cuts a poor figure, making a shuffling excuse and betraying more dread of the anger of Moses than of the Lord (compare De 9:20).
22. And Aaron said, Let not the anger of my lord wax hot--Aaron cuts a poor figure, making a shuffling excuse and betraying more dread of the anger of Moses than of the Lord (compare De 9:20).
The Pulpit Commentary
Let not the anger of my lord wax hot. Aaron's humility is extreme, and the result of a consciousness of guilt. He nowhere else addresses Moses as "my lord." Set on mischief. Or "inclined to evil" (Kalisch).
Make us gods. Rather "Make us a god."
Let not the anger of my lord wax hot. Aaron's humility is extreme, and the result of a consciousness of guilt. He nowhere else addresses Moses as "my lord." Set on mischief. Or "inclined to evil" (Kalisch).
Make us gods. Rather "Make us a god."
23For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.
24And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf.
The Pulpit Commentary
There came out this calf. Aaron speaks as if he had prepared no mould, but simply thrown the gold into the hot furnace, from which there issued forth, to his surprise, the golden calf. This was not only a suppressio veri, but a suggestio falsi. Having no even plausible defence to make, he is driven to the weakest of subterfuges.
MOSES PUNISHES THE RINGLEADERS. The presence of Moses in the camp—his impressive act in breaking the tables—even his seizure of the idol and consignment of it to destruction—did not arrest the licentious orgy in which the people had engaged before his coming. The "play" that had followed on the feasting still continued; though we may suppose that many had been impressed and had desisted. Moses felt that an example must be made, and a stop put to conduct which was more and more provoking the Almighty, and might at any moment bring down the judgment of complete destruction upon the whole people. He therefore took his station at the main gate of the camp (Exo_32:26), and shouted the words "Who is on Jehovah's side? Here, to me!" The sound of the words could not, of course, have reached very far—but they rallied to him those of his own tribe who stood near, and thus placed a strong force at his disposal. Moses bade them get their swords, and proceed through the camp from end to end, slaying the idolaters—not, we may be sure, indiscriminately, but executing God's judgment on those who were most conspicuous and persistent. They were especially bidden not to spare their own nearest and dearest, which implies that many Levites were among the ringleaders. The result was the destruction by the sword of three thousand men—and the suppression of the festival. It is not to be doubted that Moses had Divine sanction for what he did in this matter (Exo_32:27).
There came out this calf. Aaron speaks as if he had prepared no mould, but simply thrown the gold into the hot furnace, from which there issued forth, to his surprise, the golden calf. This was not only a suppressio veri, but a suggestio falsi. Having no even plausible defence to make, he is driven to the weakest of subterfuges.
MOSES PUNISHES THE RINGLEADERS. The presence of Moses in the camp—his impressive act in breaking the tables—even his seizure of the idol and consignment of it to destruction—did not arrest the licentious orgy in which the people had engaged before his coming. The "play" that had followed on the feasting still continued; though we may suppose that many had been impressed and had desisted. Moses felt that an example must be made, and a stop put to conduct which was more and more provoking the Almighty, and might at any moment bring down the judgment of complete destruction upon the whole people. He therefore took his station at the main gate of the camp (Exo_32:26), and shouted the words "Who is on Jehovah's side? Here, to me!" The sound of the words could not, of course, have reached very far—but they rallied to him those of his own tribe who stood near, and thus placed a strong force at his disposal. Moses bade them get their swords, and proceed through the camp from end to end, slaying the idolaters—not, we may be sure, indiscriminately, but executing God's judgment on those who were most conspicuous and persistent. They were especially bidden not to spare their own nearest and dearest, which implies that many Levites were among the ringleaders. The result was the destruction by the sword of three thousand men—and the suppression of the festival. It is not to be doubted that Moses had Divine sanction for what he did in this matter (Exo_32:27).
The Levites Consecrated by the Sword
25And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:)
Jamieson-Fausset-Brown
25. naked--either unarmed and defenseless, or ashamed from a sense of guilt. Some think they were literally naked, as the Egyptians performed some of their rites in that indecent manner.
25. naked--either unarmed and defenseless, or ashamed from a sense of guilt. Some think they were literally naked, as the Egyptians performed some of their rites in that indecent manner.
The Pulpit Commentary
The people were naked. It has been suggested that "licentious" or "unruly" would be a better rendering (Gesenius, Dathe, Rosenmuller, Kalisch, Cook), but the primary sense of pharua is "naked," "stript;" and of the licentious orgies of the East, stripping or uncovering the person was a feature (Herod. 2.60), so that there is no reason for changing the expression used in the Authorised Version. Moses saw that most of the people were still without the garments that they had laid aside when they began to dance, and were probably still engaged in dancing and shouting. Aaron had made them naked. Aaron is said to have done that to which his actions had led. He had made the calf and proclaimed a festival. The "nakedness" had naturally followed. Unto their shame among their enemies. Amalekites were no doubt still hovering about the camp; indeed, the tribe probably still held most of the surrounding mountains. They would witness the orgy, and see the indecent and shameful exposure.
The people were naked. It has been suggested that "licentious" or "unruly" would be a better rendering (Gesenius, Dathe, Rosenmuller, Kalisch, Cook), but the primary sense of pharua is "naked," "stript;" and of the licentious orgies of the East, stripping or uncovering the person was a feature (Herod. 2.60), so that there is no reason for changing the expression used in the Authorised Version. Moses saw that most of the people were still without the garments that they had laid aside when they began to dance, and were probably still engaged in dancing and shouting. Aaron had made them naked. Aaron is said to have done that to which his actions had led. He had made the calf and proclaimed a festival. The "nakedness" had naturally followed. Unto their shame among their enemies. Amalekites were no doubt still hovering about the camp; indeed, the tribe probably still held most of the surrounding mountains. They would witness the orgy, and see the indecent and shameful exposure.
26Then Moses stood in the gate of the camp, and said, Who is on the LORD’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him.
Jamieson-Fausset-Brown
26-28. Moses stood in the gate of the camp, and said--The camp is supposed to have been protected by a rampart after the attack of the Amalekites.
Who is on the Lord's side? let him come unto me--The zeal and courage of Moses was astonishing, considering he opposed an intoxicated mob. The people were separated into two divisions, and those who were the boldest and most obstinate in vindicating their idolatry were put to death, while the rest, who withdrew in shame or sorrow, were spared.
26-28. Moses stood in the gate of the camp, and said--The camp is supposed to have been protected by a rampart after the attack of the Amalekites.
Who is on the Lord's side? let him come unto me--The zeal and courage of Moses was astonishing, considering he opposed an intoxicated mob. The people were separated into two divisions, and those who were the boldest and most obstinate in vindicating their idolatry were put to death, while the rest, who withdrew in shame or sorrow, were spared.
The Pulpit Commentary
Moses stood in the gate of the camp. We must understand "the principal gate," since the camp had several (Exo_32:27) Who is on the Lord's side? Let him come to me. Literally, "Who for Jehovah? To me"—but expressed, as the Hebrew idiom allows, in three words, forming an excellent rallying cry. All the sons of Levi—i.e; all who heard the cry. It is evident that there were Levites among the idolaters (Exo_32:27, Exo_32:29.)
Moses stood in the gate of the camp. We must understand "the principal gate," since the camp had several (Exo_32:27) Who is on the Lord's side? Let him come to me. Literally, "Who for Jehovah? To me"—but expressed, as the Hebrew idiom allows, in three words, forming an excellent rallying cry. All the sons of Levi—i.e; all who heard the cry. It is evident that there were Levites among the idolaters (Exo_32:27, Exo_32:29.)
27And he said unto them, Thus saith the LORD God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.
The Pulpit Commentary
Go in and out from gate to gate, etc.,—i.e; "pass through the whole camp—visit every part of it—and, where you see the licentious rites continuing, use your swords—do not spare, though the man be a brother, or a companion, or a neighbour—strike nevertheless, and bring the revel to an end."
Go in and out from gate to gate, etc.,—i.e; "pass through the whole camp—visit every part of it—and, where you see the licentious rites continuing, use your swords—do not spare, though the man be a brother, or a companion, or a neighbour—strike nevertheless, and bring the revel to an end."
28And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men.
The Pulpit Commentary
About three thousand. We cannot gather from this, as some have done, that the Levites who rallied to Moses were only 3,000—for every Levite was not obliged to kill a man—but only that, when this number was slain, the idolaters desisted from their orgy
About three thousand. We cannot gather from this, as some have done, that the Levites who rallied to Moses were only 3,000—for every Levite was not obliged to kill a man—but only that, when this number was slain, the idolaters desisted from their orgy
29For Moses had said, Consecrate yourselves today to the LORD, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day.
Jamieson-Fausset-Brown
29. Consecrate yourselves to-day to the Lord--or, "Ye have consecrated yourselves to-day." The Levites, notwithstanding the dejection of Aaron, distinguished themselves by their zeal for the honor of God and their conduct in doing the office of executioners on this occasion; and this was one reason that they were appointed to a high and honorable office in the service of the sanctuary.
29. Consecrate yourselves to-day to the Lord--or, "Ye have consecrated yourselves to-day." The Levites, notwithstanding the dejection of Aaron, distinguished themselves by their zeal for the honor of God and their conduct in doing the office of executioners on this occasion; and this was one reason that they were appointed to a high and honorable office in the service of the sanctuary.
The Pulpit Commentary
For Moses had said. Moses, on giving them their commission (Exo_32:27), had told them, that their zeal in the matter would he a consecration, and would secure them God's blessing. They earned by it the semi-priestly position, which was soon afterwards assigned to them (Num_3:6-13).
MOSES ONCE MORE INTERCEDES WITH GOD FOR THE PEOPLE—GOD ANSWERS HIM. No distinct reply seems to have been given to the previous intercession of Moses (Exo_32:11-13). He only knew that the people were not as yet consumed, and therefore that God's wrath was at any rate held in suspense. It might be that the punishment inflicted on the 3000 had appeased God's wrath: or something more might be needed. In the latter case, Moses was ready to sacrifice himself for his nation (Exo_32:32). Like St. Paul, he elects to be "accursed from God, for his brethren, his kinsfolk after the flesh" (Rom_9:3). But God will not have this sacrifice. "The soul that sinneth, it shall die" (Eze_18:4). He declares, "Whosoever hath sinned against me, him will I blot out of my book" (Exo_32:33). Moses shall not make himself a victim. Without any such sacrifice, God will so far spare them, that they shall still go on their way towards the promised land, with Moses as their earthly, and an Angel as their heavenly leader. Only, their sin shall still be visited in God's own good time and in his own way. How, is left in obscurity; but the decree is issued—"In the day that I visit, I will visit their sin upon them" (Exo_32:34). And, writing long years after the event, the author observes—"And God did plague the people because they made the calf which Aaron made" (Exo_32:35).
For Moses had said. Moses, on giving them their commission (Exo_32:27), had told them, that their zeal in the matter would he a consecration, and would secure them God's blessing. They earned by it the semi-priestly position, which was soon afterwards assigned to them (Num_3:6-13).
MOSES ONCE MORE INTERCEDES WITH GOD FOR THE PEOPLE—GOD ANSWERS HIM. No distinct reply seems to have been given to the previous intercession of Moses (Exo_32:11-13). He only knew that the people were not as yet consumed, and therefore that God's wrath was at any rate held in suspense. It might be that the punishment inflicted on the 3000 had appeased God's wrath: or something more might be needed. In the latter case, Moses was ready to sacrifice himself for his nation (Exo_32:32). Like St. Paul, he elects to be "accursed from God, for his brethren, his kinsfolk after the flesh" (Rom_9:3). But God will not have this sacrifice. "The soul that sinneth, it shall die" (Eze_18:4). He declares, "Whosoever hath sinned against me, him will I blot out of my book" (Exo_32:33). Moses shall not make himself a victim. Without any such sacrifice, God will so far spare them, that they shall still go on their way towards the promised land, with Moses as their earthly, and an Angel as their heavenly leader. Only, their sin shall still be visited in God's own good time and in his own way. How, is left in obscurity; but the decree is issued—"In the day that I visit, I will visit their sin upon them" (Exo_32:34). And, writing long years after the event, the author observes—"And God did plague the people because they made the calf which Aaron made" (Exo_32:35).
Moses Intercedes Again
30And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the LORD; peradventure I shall make an atonement for your sin.
Jamieson-Fausset-Brown
30-33. Moses said unto the people, Ye have sinned a great sin--Moses labored to show the people the heinous nature of their sin, and to bring them to repentance. But not content with that, he hastened more earnestly to intercede for them.
30-33. Moses said unto the people, Ye have sinned a great sin--Moses labored to show the people the heinous nature of their sin, and to bring them to repentance. But not content with that, he hastened more earnestly to intercede for them.
The Pulpit Commentary
On the morrow. The day must have been well-nigh over when the slaughter of the 3000 was completed: and after that the corpses had to be buried, the signs of carnage to be effaced, and the wounded, of whom there must have been many, cared for. Moses would have had to direct, if not even to superintend, everything, and therefore could not reascend Sinai until the next day. Moses said unto the people, Not now to the elders only, as in Exo_24:14, but to all the people, since all had sinned, and. each man is held by God individually responsible for his own sin. Ye have sinned a great sin. One which combined ingratitude and falseness with impiety. Peradventure I shall make an atonement. Moses has formed the design, which he executes (verse 32); but will not reveal it to the people, from modesty probably.
Gods of gold. Rather "a god of gold."
On the morrow. The day must have been well-nigh over when the slaughter of the 3000 was completed: and after that the corpses had to be buried, the signs of carnage to be effaced, and the wounded, of whom there must have been many, cared for. Moses would have had to direct, if not even to superintend, everything, and therefore could not reascend Sinai until the next day. Moses said unto the people, Not now to the elders only, as in Exo_24:14, but to all the people, since all had sinned, and. each man is held by God individually responsible for his own sin. Ye have sinned a great sin. One which combined ingratitude and falseness with impiety. Peradventure I shall make an atonement. Moses has formed the design, which he executes (verse 32); but will not reveal it to the people, from modesty probably.
Gods of gold. Rather "a god of gold."
31And Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold.
32Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written.
The Pulpit Commentary
If thou wilt forgive their sin. The ellipsis which follows, is to be supplied by some such words, as "well and good"—"I am content"—"I have no more to say." Similar eases of ellipses will be found in Danial Exo_3:5; Luk_13:9; Luk_19:42; Joh_6:62; Rom_9:22. And if not, blot me, I pray thee, out of thy book. Some interpret this as merely equivalent to, "Blot me out of the book of the living," and explain that phrase as meaning simply—"Take my life—kill me instead of them"—but something more seems to be meant. "The book of the living"—"the book of life"—the book of God's writing—is not merely a register of those who happen to be alive at any given time. It "contains the list of the righteous, and ensures to those whose names are written therein, life before God, first in the earthly kingdom of God, and then eternal life also" (Keil). Thus Moses declared his willingness—nay, his wish—that God would visit on him the guilt of his people, both in this world and the next, so that he would thereupon forgive them. St. Paul has a similar burst of feeling (Rom_9:1-3); but it does not involve a formal offer—it is simply the expression of a willingness. Ordinary men are scarcely competent to judge these sayings of great saints. As Bengel says—"It is not easy to estimate the measure of love in a Moses and a Paul; for the narrow boundary of our reasoning powers does not comprehend it, as the little child is unable to comprehend the courage of heroes." Both were willing—felt willing, at any rate—to sacrifice their own future for their countrymen—and Moses made the offer. Of all the noble acts in Moses' life it is perhaps the noblest; and no correct estimate of his character can be formed which does not base itself to a large extent on his conduct at this crisis.
If thou wilt forgive their sin. The ellipsis which follows, is to be supplied by some such words, as "well and good"—"I am content"—"I have no more to say." Similar eases of ellipses will be found in Danial Exo_3:5; Luk_13:9; Luk_19:42; Joh_6:62; Rom_9:22. And if not, blot me, I pray thee, out of thy book. Some interpret this as merely equivalent to, "Blot me out of the book of the living," and explain that phrase as meaning simply—"Take my life—kill me instead of them"—but something more seems to be meant. "The book of the living"—"the book of life"—the book of God's writing—is not merely a register of those who happen to be alive at any given time. It "contains the list of the righteous, and ensures to those whose names are written therein, life before God, first in the earthly kingdom of God, and then eternal life also" (Keil). Thus Moses declared his willingness—nay, his wish—that God would visit on him the guilt of his people, both in this world and the next, so that he would thereupon forgive them. St. Paul has a similar burst of feeling (Rom_9:1-3); but it does not involve a formal offer—it is simply the expression of a willingness. Ordinary men are scarcely competent to judge these sayings of great saints. As Bengel says—"It is not easy to estimate the measure of love in a Moses and a Paul; for the narrow boundary of our reasoning powers does not comprehend it, as the little child is unable to comprehend the courage of heroes." Both were willing—felt willing, at any rate—to sacrifice their own future for their countrymen—and Moses made the offer. Of all the noble acts in Moses' life it is perhaps the noblest; and no correct estimate of his character can be formed which does not base itself to a large extent on his conduct at this crisis.
33And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book.
The Pulpit Commentary
Whosoever hath sinned against me, him will I blot out of my book. Beyond a doubt, it is the general teaching of Scripture that vicarious punishment will not be accepted. "The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son—the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him" (Eze_18:20). Man "cannot deliver his brother, or make agreement with God for him; for it cost more to redeem their souls, so that he must let that alone for ever "(Psa_49:7, Psa_49:8). One only atonement is accepted—that of him who is at once man and God—who has, himself, no sin—and can therefore lake the punishment of others.
Whosoever hath sinned against me, him will I blot out of my book. Beyond a doubt, it is the general teaching of Scripture that vicarious punishment will not be accepted. "The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son—the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him" (Eze_18:20). Man "cannot deliver his brother, or make agreement with God for him; for it cost more to redeem their souls, so that he must let that alone for ever "(Psa_49:7, Psa_49:8). One only atonement is accepted—that of him who is at once man and God—who has, himself, no sin—and can therefore lake the punishment of others.
34Therefore now go, lead the people unto the place of which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them.
The Pulpit Commentary
Lead the people unto the place, etc. This was a revocation of the sentence of death passed in Exo_32:10. The people was to be spared, and Moses was to conduct them to Palestine. Mine Angel shall go before thee. Mine Angel—not I myself (compare Exo_33:2, Exo_33:3). Another threatened punishment, which was revoked upon the repentance of the people (Exo_33:4, Exo_33:6), and the earnest prayer of Moses (Exo_33:14-16). I will visit their sin upon them. Kalisch thinks that a plague was at once sent, and so understands Exo_32:35. But most commentators regard the day of visitation as that on which it was declared that none of those who had quitted Egypt should enter Canaan (Num_14:35), and regard that sentence as, in fact, provoked by the golden calf idolatry (Num_14:22).
Lead the people unto the place, etc. This was a revocation of the sentence of death passed in Exo_32:10. The people was to be spared, and Moses was to conduct them to Palestine. Mine Angel shall go before thee. Mine Angel—not I myself (compare Exo_33:2, Exo_33:3). Another threatened punishment, which was revoked upon the repentance of the people (Exo_33:4, Exo_33:6), and the earnest prayer of Moses (Exo_33:14-16). I will visit their sin upon them. Kalisch thinks that a plague was at once sent, and so understands Exo_32:35. But most commentators regard the day of visitation as that on which it was declared that none of those who had quitted Egypt should enter Canaan (Num_14:35), and regard that sentence as, in fact, provoked by the golden calf idolatry (Num_14:22).
35And the LORD plagued the people, because they made the calf, which Aaron made.
Jamieson-Fausset-Brown
35. the Lord plagued the people, because they made the calf--No immediate judgments were inflicted, but this early lapse into idolatry was always mentioned as an aggravation of their subsequent apostasies.
35. the Lord plagued the people, because they made the calf--No immediate judgments were inflicted, but this early lapse into idolatry was always mentioned as an aggravation of their subsequent apostasies.
The Pulpit Commentary
The Lord plagued, or "struck"—i.e; "punished" the people. There is nothing in the expression which requires us to understand the sending of a pestilence.
The Lord plagued, or "struck"—i.e; "punished" the people. There is nothing in the expression which requires us to understand the sending of a pestilence.
THE HOLY BIBLE
Exodus
Chapter 32
Translated out of the original tongues, and with the former translations diligently compared and revised.
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