When the people saw that Moses delayed coming down from the mountain, the people gathered themselves together to Aaron, and said to him, “Come, make us gods, which shall go before us; for as for this Moses, the man who brought us up out of the land of Egypt, we don’t know what has become of him.”
Aaron said to them, “Take off the golden rings, which are in the ears of your wives, of your sons, and of your daughters, and bring them to me.”
All the people took off the golden rings which were in their ears, and brought them to Aaron. He received what they handed him, fashioned it with an engraving tool, and made it a molded calf. Then they said, “These are your gods, Israel, which brought you up out of the land of Egypt.”
When Aaron saw this, he built an altar before it; and Aaron made a proclamation, and said, “Tomorrow shall be a feast to Yahweh.”
They rose up early on the next day, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play.
Yahweh spoke to Moses, “Go, get down; for your people, who you brought up out of the land of Egypt, have corrupted themselves! They have turned away quickly out of the way which I commanded them. They have made themselves a molded calf, and have worshiped it, and have sacrificed to it, and said, ‘These are your gods, Israel, which brought you up out of the land of Egypt.’ ”
Yahweh said to Moses, “I have seen these people, and behold, they are a stiff-necked people. Now therefore leave me alone, that my wrath may burn hot against them, and that I may consume them; and I will make of you a great nation.”
Moses begged Yahweh his God, and said, “Yahweh, why does your wrath burn hot against your people, that you have brought out of the land of Egypt with great power and with a mighty hand? Why should the Egyptians talk, saying, ‘He brought them out for evil, to kill them in the mountains, and to consume them from the surface of the earth?’ Turn from your fierce wrath, and turn away from this evil against your people. Remember Abraham, Isaac, and Israel, your servants, to whom you swore by your own self, and said to them, ‘I will multiply your offspring as the stars of the sky, and all this land that I have spoken of I will give to your offspring, and they shall inherit it forever.’ ”
So Yahweh turned away from the evil which he said he would do to his people.
Moses turned, and went down from the mountain, with the two tablets of the covenant in his hand; tablets that were written on both their sides. They were written on one side and on the other. The tablets were the work of God, and the writing was the writing of God, engraved on the tablets.
When Joshua heard the noise of the people as they shouted, he said to Moses, “There is the noise of war in the camp.”
He said, “It isn’t the voice of those who shout for victory. It is not the voice of those who cry for being overcome; but the noise of those who sing that I hear.” As soon as he came near to the camp, he saw the calf and the dancing. Then Moses’ anger grew hot, and he threw the tablets out of his hands, and broke them beneath the mountain. He took the calf which they had made, and burned it with fire, ground it to powder, and scattered it on the water, and made the children of Israel drink it.
Moses said to Aaron, “What did these people do to you, that you have brought a great sin on them?”
Aaron said, “Don’t let the anger of my lord grow hot. You know the people, that they are set on evil. For they said to me, ‘Make us gods, which shall go before us. As for this Moses, the man who brought us up out of the land of Egypt, we don’t know what has become of him.’ I said to them, ‘Whoever has any gold, let them take it off.’ So they gave it to me; and I threw it into the fire, and out came this calf.”
When Moses saw that the people were out of control, (for Aaron had let them lose control, causing derision among their enemies), then Moses stood in the gate of the camp, and said, “Whoever is on Yahweh’s side, come to me!” All the sons of Levi gathered themselves together to him.
He said to them, “Yahweh, the God of Israel, says, ‘Every man put his sword on his thigh, and go back and forth from gate to gate throughout the camp, and every man kill his brother, and every man his companion, and every man his neighbor.’ ” The sons of Levi did according to the word of Moses. About three thousand men fell of the people that day. Moses said, “Consecrate yourselves today to Yahweh, for every man was against his son and against his brother, that he may give you a blessing today.”
On the next day, Moses said to the people, “You have sinned a great sin. Now I will go up to Yahweh. Perhaps I shall make atonement for your sin.”
Moses returned to Yahweh, and said, “Oh, this people have sinned a great sin, and have made themselves gods of gold. Yet now, if you will, forgive their sin—and if not, please blot me out of your book which you have written.”
Yahweh said to Moses, “Whoever has sinned against me, I will blot him out of my book. Now go, lead the people to the place of which I have spoken to you. Behold, my angel shall go before you. Nevertheless, in the day when I punish, I will punish them for their sin.” Yahweh struck the people, because of what they did with the calf, which Aaron made.
Geneva Bible translators 1599 · Public Domain On vv1, 2, 3, 4, 8, 10, 12, 13, 16, 20, 25, 27, 29, 32, 33, 35 The root of Idolatry is, when men think that…
The root of Idolatry is, when men think that God is not at hand, except they see him carnally.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–35 Exo 32:1 And when the people saw that Moses…
Exo 32:1 And 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.
Ver. 1. Up, make us gods.] Aaron might make a calf, but the people made it a god, by adoring it.
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“Qui fingit sacros auro vel marmore vultus,
Non facit ille Deos; qui rogat, iste facit.” - Martial.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 9, 10, 11, 12, 14, 15, 17, 18, 19, 20, 21, 22, 24, 25, 26, 27, 28, 29, 30, 32, 33, 34, 35 Moses had now been in the mount for near…
BC 1491
Moses had now been in the mount for near forty days.
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The people, i.e. most or some of the people, as it is expressed 1Co 10:7.
Unto Aaron, as the chief person in Moses’s absence.
Make us gods, i.e. images or representations of God, whom, after the manner of idolaters, they call by God’s name. For it is ridiculous to think that the body of the Israelites, who were now lately instructed by the mouth, and words, and miraculous works of the eternal God, should be so senseless as to think that was the true God which themselves made, and that out of their own earrings; much more, that that was the God that brought them out of Egypt, as they say, Exo 32:4.
Which shall go before us, to guide us through this vast wilderness to the Land of Promise, where they longed to be; for as for the cloud, which hitherto had guided them, that seemed now to be fixed upon the mount; and they thought both that Joshua and Moses had deserted them. The Jewish doctors note, that he doth not say, Make us gods whom we may worship, but which shall go before us, which, as they truly say, shows that they wanted not a God, whom they knew by infallible evidences they had, but a visible guide, who might supply the want of Moses, as the next words show.
This Moses; an expression of contempt towards their great deliverer.
What is become of him, whether he be not consumed by the fire in the cloud, or taken up to heaven, or conveyed away by God to some other place.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 7, 15, 21, 30 While Moses was in the mount, receiving the law…
While Moses was in the mount, receiving the law from God, the people had time to meditate upon what had been delivered, and prepare themselves for what was further to be revealed, and forty days was little enough for that work; but, instead of that, there were those among them that were contriving how to break the laws they had already received, and to anticipate those which they were in expectation of. On the thirty-ninth day of the forty, the plot broke out of rebellion against the Lord. Here is,
I. A tumultuous address which the people made to Aaron, who was entrusted with the government in the absence of Moses: Up, make us gods, which shall go before us, Exo 32:1.
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1. See the ill effect of Moses's absence from them; if he had not had God's call both to go and stay, he would not have been altogether free from blame. Those that have the charge of others, as magistrates, ministers, and masters of families, ought not, without just cause, to absent themselves from their charge, lest Satan get advantage thereby.
2. See the fury and violence of a multitude when they are influenced and corrupted by such as lie in wait to deceive. Some few, it is likely, were at first possessed with this humour, while many, who would never have thought of it if they had not put it into their hearts, were brought to follow their pernicious ways; and presently such a multitude were carried down the stream that the few who abhorred the proposal durst not so much as enter their protestation against it. Behold how great a matter a little fire kindles! Now what was the matter with this giddy multitude?
(1.) They were weary of waiting for the promised land. They thought themselves detained too long at mount Sinai; though there they lay very safe and very easy, well fed and well taught, yet they were impatient to be going forward. They had a God that staid with them, and manifested his presence with them by the cloud; but this would not serve. They must have a god to go before them; they are for hastening to the land flowing with milk and honey, and cannot stay to take their religion along with them. Note, Those that would anticipate God's counsels are commonly precipitate in their own. We must first wait for God's law before we catch at his promises. He that believeth doth not make haste, not more haste than good speed.
(2.) They were weary of waiting for the return of Moses. When he went up into the mount, he had not told them (for God had not told him) how long he must stay; and therefore, when he had outstayed their time, though they were every way well provided for in his absence, some bad people advanced I know not what surmises concerning his delay: As for this Moses, the man that brought us up out of Egypt, we wot not what has become of him. Observe, [1.] How slightly they speak of his person - this Moses. Thus ungrateful are they to Moses, who had shown such a tender concern for them, and thus do they walk contrary to God. While God delights to put honour upon him, they delight to put contempt upon him, and this to the face of Aaron his brother, and now his viceroy. Note, The greatest merits cannot secure men from the greatest indignities and affronts in this ungrateful world. [2.] How suspiciously they speak of his delay: We wot not what has become of him. They thought he was either consumed by the devouring fire or starved for want to food, as if that God who kept and fed them, who were so unworthy, would not take care for the protection and supply of Moses his favourite. Some of them, who were willing to think well of Moses, perhaps suggested that he was translated to heaven like Enoch; while others that cared not how ill they thought of him insinuated that he had deserted his undertaking, as unable to go on with it, and had returned to his father-in-law to keep his flock. All these suggestions were perfectly groundless and absurd, nothing could be more so; it was easy to tell what had become of him: he was seen to go into the cloud, and the cloud he went into was still seen by all Israel upon the top of the mount; they had all the reason in the world to conclude that he was safe there; if the Lord had been pleased to kill him, he would not have shown him such favours as these. If he tarried long, it was because God had a great deal to say to him, for their good; he resided upon the mount as the ambassador, and he would certainly return as soon as he had finished the business he went upon; and yet they make this the colour for their wicked proposal: We wot not what has become of him. Note, First, Those that are resolved to think ill, when they have ever so much reason to think well, commonly pretend that they know not what to think. Secondly, Misinterpretations of our Redeemer's delays are the occasion of a great deal of wickedness. Our Lord Jesus has gone up into the mount of glory, where he is appearing in the presence of Gold for us, but out of our sight; the heavens must contain him, must conceal him, that we may live by faith. There he has been long; there he is yet. Hence unbelievers suggest that they know not what has become of him; and ask, Where is the promise of his coming? (Pe2 3:4), as if, because he has not come yet, he would never come. The wicked servant emboldens himself in his impieties with this consideration, My Lord delays his coming. Thirdly, Weariness in waiting betrays us to a great many temptations. This began Saul's ruin; he staid for Samuel to the last hour of the time appointed, but had not patience to stay that hour (Sa1 13:8, etc.); so Israel here, if they could but have staid one day longer, would have seen what had become of Moses. The Lord is a God of judgment, and must be waited for till he comes waited for though he tarry; and then we shall not lose our labour, for he that shall come will come, and will not tarry.
(3.) They were weary of waiting for a divine institution of religious worship among them for that was the thing they were now in expectation of. They were told that they must serve God in this mountain, and fond enough they would be of the pomp and ceremony of it; but, because that was not appointed them so soon as they wished, they would set their own wits on work to devise signs of God's presence with them, and would glory in them, and have a worship of their own invention, probably such as they had seen among the Egyptians; for Stephen says that when they said unto Aaron, Make us gods, they did, in heart, turn back into Egypt, Act 7:39, Act 7:40. This was a very strange motion, Up, make us gods. If they knew not what had become of Moses, and thought him lost, it would have been decent for them to have appointed a solemn mourning for him for certain days; but see how soon so great a benefactor is forgotten. If they had said, "Moses is lost, make us a governor," there would have been some sense in it, though a great deal of ingratitude to the memory of Moses, and contempt of Aaron and Hur who were left lords-justices in his absence; but to say, Moses is lost, make us a god, was the greatest absurdity imaginable. Was Moses their god? Had he ever pretended to be so? Whatever had become of Moses, was it not evident, beyond contradiction that God was still with them? And had they any room to question his leading their camp who victualled it so well every day? Could they have any other god that would provide so well for them as he had done, nay as he now did? And yet, Make us gods, which shall go before us! Gods! How many would they have? Is not one sufficient? Make us gods! and what good would gods of their own making do them? They must have such gods to go before them as could not go themselves further than they were carried. So wretchedly besotted and intoxicated are idolaters: they are mad upon their idols, Jer 50:38.
II. Here is the demand which Aaron makes of their jewels thereupon: Bring me your golden ear-rings, Exo 32:2. We do not find that he said one word to discountenance their proposal; he did not reprove their insolence, did not reason with them to convince them of the sin and folly of it, but seemed to approve the motion, and showed himself not unwilling to humour them in it. One would hope he designed, at first, only to make a jest of it, and, by setting up a ridiculous image among them, to expose the motion, and show them the folly of it. But, if so, it proved ill jesting with sin: it is of dangerous consequence for the unwary fly to play about the candle. Some charitably suppose that when Aaron told them to break off their ear-rings, and bring them to him, he did it with design to crush the proposal, believing that though their covetousness would have let them lavish gold out of the bag to make an idol of (Isa 46:6), yet their pride would not have suffered them to part with the golden ear-rings. But it is not safe to try how far men's sinful lusts will carry them in a sinful way, and what expense they will be at; it proved here a dangerous experiment.
III. Here is the making of the golden calf, Exo 32:3, Exo 32:4. 1. The people brought in their ear-rings to Aaron, whose demand of them, instead of discouraging the motion, perhaps did rather gratify their superstition, and beget in them a fancy that the gold taken from their ears would be the most acceptable, and would make the most valuable god. Let their readiness to part with their rings to make an idol of shame us out of our niggardliness in the service of the true God. Did they not draw back from the charge of their idolatry? And shall we grudge the expenses of our religion, or starve so good a cause? 2. Aaron melted down their rings, and, having a mould prepared for the purpose, poured the melted gold into it, and then produced it in the shape of an ox or calf, giving it some finishing strokes with a graving tool. Some think that Aaron chose this figure, for a sign or token of the divine presence, because he thought the head and horns of an ox a proper emblem of the divine power, and yet, being so plain and common a thing, he hoped the people would not be so sottish as to worship it. But it is probable that they had learnt of the Egyptians thus to represent the Deity, for it is said (Eze 20:8), They did not forsake the idols of Egypt, and (Exo 23:8), Neither left she her whoredoms brought from Egypt. Thus they changed their glory into the similitude of an ox (Psa 106:20), and proclaimed their own folly, beyond that of other idolaters, who worshipped the host of heaven.
IV. Having made the calf in Horeb, they worshipped the graven image, Psa 106:19. Aaron, seeing the people fond of their calf, was willing yet further to humour them, and he built an altar before it, and proclaimed a feast to the honour of it (Exo 32:5), a feast of dedication. Yet he calls it a feast to Jehovah; for, brutish as they were, they did not imagine that this image was itself a god, nor did they design to terminate their adoration in the image, but they made it for a representation of the true God, whom they intended to worship in and through this image; and yet this did not excuse them from gross idolatry, any more than it will excuse the papists, whose plea it is that they do not worship the image, but God by the image, so making themselves just such idolaters as the worshippers of the golden calf, whose feast was a feast to Jehovah, and proclaimed to be so, that the most ignorant and unthinking might not mistake it. The people are forward enough to celebrate this feast (Exo 32:6): They rose up early on the morrow, to show how well pleased they were with the solemnity, and, according to the ancient rites of worship, they offered sacrifice to this new-made deity, and then feasted upon the sacrifice; thus having, at the expense of their ear-rings, made their god, they endeavour, at the expense of their beasts, to make this god propitious. Had they offered these sacrifices immediately to Jehovah, without the intervention of an image, they might (for aught I know) have been accepted (Exo 20:24); but having set up an image before them as a symbol of God's presence, and so changed the truth of God into a lie, these sacrifices were an abomination, nothing could be more so. When the idolatry of theirs is spoken of in the New Testament the account of their feast upon the sacrifice is quoted and referred to (Co1 10:7): They sat down to eat and drink of the remainder of what was sacrificed, and then rose up to play, to play the fool, to play the wanton. Like god, like worship. They would not have made a calf their god if they had not first made their belly their god; but, when the god was a jest, no marvel that the service was sport. Being vain in their imaginations, they became vain in their worship, so great was this vanity. Now, 1. It was strange that any of the people, especially so great a number of them, should do such a thing. Had they not, but the other day, in this very place, heard the voice of the Lord God speaking to them out of the midst of the fire, Thou shalt not make to thyself any graven image? Had they not heard the thunder, seen the lightnings, and felt the earthquake, with the dreadful pomp of which this law was given? Had they not been particularly cautioned not to make gods of gold? Exo 20:23. Nay, had they not themselves solemnly entered into covenant with God, and promised that all that which he had said unto them they would do, and would be obedient? Exo 24:7. And yet, before they stirred from the place where this covenant had been solemnly ratified, and before the cloud was removed from the top of mount Sinai, thus to break an express command, in defiance of an express threatening that this iniquity should be visited upon them and their children - what shall be think of it? It is a plain indication that the law was no more able to sanctify than it was to justify; by it is the knowledge of sin, but not the cure of it. This is intimated in the emphasis laid upon the place where this sin was committed (Psa 106:19). They made a calf in Horeb, the very place where the law was given. It was otherwise with those that received the gospel; they immediately turned from idols; Th1 1:9. 2. It was especially strange that Aaron should be so deeply implicated in this sin, that he should make the calf, and proclaim the feast! Is this Aaron, the saint of the Lord, the brother of Moses his prophet, that could speak so well. (Exo 4:14), and yet speaks not one word against this idolatry? Is this he that had not only seen, but had been employed in summoning, the plagues of Egypt, and the judgments, executed upon the gods of the Egyptians? What! and yet himself copying out the abandoned idolatries of Egypt? With what face could they say, These are thy gods that brought thee out of Egypt, when they thus bring the idolatry of Egypt (the worst thing there) along with them? Is this Aaron, who had been with Moses in the mount (Exo 19:24; Exo 24:9), and knew that there was no manner of similitude seen there, by which they might make an image? Is this Aaron who was entrusted with the care of the people in the absence of Moses? Is he aiding and abetting in this rebellion against the Lord? How was it possible that he should ever do so sinful a thing? Either he was strangely surprised into it, and did it when he was half asleep, or he was frightened into it by the outrages of the rabble. The Jews have a tradition that his colleague Hur opposing it the people fell upon him and stoned him (and therefore we never read of him after) and that this frightened Aaron into a compliance. And God left him to himself, [1.] To teach us what the best of men are when they are so left, that we may cease from man, and that he who thinks he stands may take heed lest he fall. [2.] Aaron was, at this time, destined by the divine appointment to the great office of the priesthood; though he knew it not, Moses in the mount did. Now, lest he should be lifted up, above measure, with the honours that were to be put upon him, a messenger of Satan was suffered to prevail over him, that the remembrance thereof might keep him humble all his days. He who had once shamed himself so far as to build an altar to a golden calf must own himself altogether unworthy of the honour of attending at the altar of God, and purely indebted to free grace for it. Thus pride and boasting were for ever silenced, and a good effect brought out of a bad cause. By this likewise it was shown that the law made those priests who had infirmity, and needed first to offer for their own sins.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1, 2, 3, 4, 5, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35 And Aaron said unto them,.... Perceiving that they were…
And Aaron said unto them,.... Perceiving that they were not to be dissuaded from their evil counsel, and diverted from their purpose, but were determined at all events to have an image made to represent God unto them in a visible manner:
break off the golden earrings which are in the ears of your wives, of your sons, and of your daughters; these were some of the jewels in gold they had borrowed of the Egyptians; and it seems that, in those times and countries, men, as well as women, used to wear earrings, and so Pliny (w) says, in the eastern countries men used to wear gold in their ears; and this may be confirmed from the instance of the Ishmaelites and Midianites, Jdg 8:24. Aaron did not ask the men for theirs, but for those of their wives and children; it may be, because he might suppose they were more fond of them, and would not so easily part with them, hoping by this means to have put them off of their design:
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and bring them unto me; to make a god of, as they desired, that is, the representation of one.
(w) Nat. Hist. l. 11. c. 37.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 3, 5, 6, 8, 9, 10, 11, 12, 13, 14, 15, 16, 19, 20, 21, 23, 25, 26, 27, 28, 31, 32, 33, 34, 35 Here is,
Here is,
I. The sin of Israel, and Aaron particularly in making the golden calf, ver. 1-4. and worshipping it, ver. 5, 6.
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II. The notice which God gave of this to Moses, who was now in the mount with him, ver. 7, 8. and the sentence of his wrath against them, ver. 9, 10.
III. The intercession which Moses made for them, ver. 11, 12, 13. and the prevalency of that intercession, ver 14.
IV. His coming down from the mount, and being an eye witness of their idolatry, ver. 15-19. in detestation of which he broke the tables, ver. 19. and burnt the golden calf, ver. 20.
V. The examination of Aaron about it, ver. 21-24.
VI. Execution done upon the ringleaders in the idolatry, ver. 25- 29.
VII. The further intercession Moses made, to turn away the wrath of God from them, ver. 30-32. and a reprieve granted thereupon, reserving them for a further reckoning, ver. 33-35.
Up, make us gods which shall go before us. They were weary of waiting for the promised land. They thought themselves detained too long at Mount Sinai. They had a God that stayed with them, but they must have a God to go before them to the land flowing with milk and honey. They were weary of waiting for the return of Moses: As for this Moses, the man that brought us up out of Egypt, we know not what is become of him - Observe how slightly they speak of his person, this Moses: And how suspiciously of his delay, we know not what is become of him. And they were weary of waiting for a divine institution of religious worship among them, so they would have a worship of their own invention, probably such as they had seen among the Egyptians. They say, make us gods which shall go before us. Gods! How many would they have? Is not one sufficient? And what good would gods of their own making do them? They must have such Gods to go before them as could not go themselves farther than they were carried!
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 9, 10, 14, 15, 16, 17, 18, 19, 20, 21, 22, 24, 25, 26, 27, 28, 29, 31, 32, 33, 34, 35 The Israelites, finding that Moses delayed his return, desire
CHAPTER XXXII
The Israelites, finding that Moses delayed his return, desire
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Aaron to make them gods to go before them, 1.
Aaron consents, and requires their ornaments, 2.
They deliver them to him, and he makes a molten calf, 3, 4.
He builds an altar before it, 5;
and the people offer burnt-offerings and peace-offerings, 6.
The Lord commands Moses to go down, telling him that the people
had corrupted themselves, 7, 8.
The Lord is angry, and threatens to destroy them, 9, 10.
Moses intercedes for them, 11-13;
and the Lord promises to spare them, 14.
Moses goes down with the tables in his hands, 15, 16.
Joshua, hearing the noise they made at their festival, makes
some remarks on it, 17, 18.
Moses, coming to the camp, and seeing their idolatrous worship,
is greatly distressed, throws down and breaks the two tables, 19.
Takes the calf, reduces it to powder, strews it upon the water,
and causes them to drink it, 20.
Moses expostulates with Aaron, 21.
Aaron vindicates himself, 22-24.
Moses orders the Levites to slay the transgressors, 25-27.
They do so, and 3000 fall, 28, 29.
Moses returns to the Lord on the mount, and makes supplication
for the people, 30-32.
God threatens and yet spares, 33.
Commands Moses to lead the people, and promises him the direction
of an angel, 34.
The people are plagued because of their sin, 35.
NOTES ON CHAP. XXXII
Verse 1. When the people saw that Moses delayed] How long this was before the expiration of the forty days, we cannot tell; but it certainly must have been some considerable time, as the ornaments must be collected, and the calf or ox, after having been founded, must require a considerable time to fashion it with the graving tool; and certainly not more than two or three persons could work on it at once. This work therefore, must have required several days.
The people gathered themselves together] They came in a tumultuous and seditious manner, insisting on having an object of religious worship made for them, as they intended under its direction to return to Egypt. See Ac 7:39-40.
As for this Moses, the man that brought us up] This seems to be the language of great contempt, and by it we may see tho truth of the character given them by Aaron, Ex 32:22, they were set on mischief. It is likely they might have supposed that Moses had perished in the fire, which they saw had invested the top of the mountain into which he went.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 3, 4, 5, 6, 8, 9, 10, 11, 12, 14, 15, 17, 19, 20, 21, 23, 25, 26, 27, 28, 31, 32, 33, 34 Exo 32:1. The people — That is, some of…
Exo 32:1. The people — That is, some of them, as it is explained 1Co 10:7. The defection, however, appears to have been very general, though we find several, particularly the sons of Levi, exempt from it, Exo 32:26. Saw that Moses delayed — He had now been absent from them near forty days. For this defection appears to have happened a day or two before he came down from the mount, Deu 9:11-12. Gathered themselves together unto Aaron — Or, as the Hebrew is more properly rendered, against Aaron: and so the expression will denote that they came upon him in a tumultuous manner, insisting to have their demands complied with. Up, make us gods — No doubt other discourse had passed before this; to which Aaron making some difficulty to consent, they insisted on having their desire gratified, and said in a seditious manner, Up, without further delay, make us gods, or make us a god, as אלהיםElohim is generally rendered, and ought to be rendered here, as Le Clerc observes, and that for two plain reasons: 1st, Aaron made but one calf, one idol-god; 2d, It appears from Exo 32:5 that this symbol was consecrated to Jehovah alone. They were weary of waiting for the promised land. They thought themselves detained too long at mount Sinai. They had a God that stayed with them, but they must have a God to go before them to the land flowing with milk and honey. They were weary of waiting for the return of Moses: As for this Moses, the man that brought us up out of Egypt, we know not what is become of him — Observe, How slightly they speak of his person, this Moses: and how suspiciously of his delay, we know not what is become of him. And they were weary of waiting for a divine institution of religious worship among them, so they would have a worship of their own invention, probably such as they had seen among the Egyptians. They say, make us gods, or, a god. But what good would a god of their own making do them? They must have such a god to go before them, such as could not go itself farther than it was carried!
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 7 In all probability these three chapters originally formed a…
In all probability these three chapters originally formed a distinct composition. The main incidents recorded in them follow in the order of time, and are therefore in their proper place as regards historical sequence.
The golden calf - The people had, to a great extent, lost the patriarchal faith, and were but imperfectly instructed in the reality of a personal unseen God. Being disappointed at the long absence of Moses, they seem to have imagined that he had deluded them, and had probably been destroyed amidst the thunders of the mountain Exo 24:15-18. Accordingly, they gave way to their superstitious fears and fell back upon that form of idolatry which was most familiar to them (see Exo 32:4 note). The narrative of the circumstances is more briefly given by Moses at a later period in one of his addresses to the people Deu 9:8-21, Deu 9:25-29; Deu 10:1-5, Deu 10:8-11. It is worthy of remark, that Josephus, in his very characteristic chapter on the giving of the law, says nothing whatever of this act of apostacy, though he relates that Moses twice ascended the mountain.
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Exo 32:1
Unto Aaron - The chief authority during the absence of Moses was committed to Aaron and Hur Exo 24:14.
Make us gods - The substantive אלהים 'elôhı̂ym is plural in form and may denote gods. But according to the Hebrew idiom, the meaning need not be plural, and hence, the word is used as the common designation of the true God (Gen 1:1, etc. See Exo 21:6 note). It here denotes a god, and should be so rendered.
Exo 32:2
Break off the golden earrings - It has been very generally held from early times, that Aaron did not willingly lend himself to the mad design of the multitude; but that, overcome by their importunity, he asked them to give up such possessions as he knew they would not willingly part with, in the hope of putting a check on them. Assuming this to have been his purpose, he took a wrong measure of their fanaticism, for all the people made the sacrifice at once Exo 32:3. His weakness, in any case, was unpardonable and called for the intercession of Moses Deu 9:20.
Exo 32:4
The sense approved by most modern critics is: and he received the gold at their hand and collected it in a bag and made it a molten calf. The Israelites must have been familiar with the ox-worship of the Egyptians; perhaps many of them had witnessed the rites of Mnevis at Heliopolis, almost; on the borders of the land of Goshen, and they could not have been unacquainted with the more famous rites of Apis at Memphis. It is expressly said that they yielded to the idolatry of Egypt while they were in bondage Jos 24:14; Eze 20:8; Eze 23:3, Eze 23:8; and this is in keeping with the earliest Jewish tradition (Philo). In the next verse, Aaron appears to speak of the calf as if it was a representative of Yahweh - “Tomorrow is a feast to the Lord.” The Israelites did not, it should be noted, worship a living Mnevis, or Apis, having a proper name, but only the golden type of the animal. The mystical notions connected with the ox by the Egyptian priests may have possessed their minds, and, when expressed in this modified and less gross manner, may have been applied to the Lord, who had really delivered them out of the hand of the Egyptians. Their sin then lay, not in their adopting another god, but in their pretending to worship a visible symbol of Him whom no symbol could represent. The close connection between the calves of Jeroboam and this calf is shown by the repetition of the formula, “which brought thee up out of the land of Egypt” 1Ki 12:28.
These be thy gods - This is thy god. See Exo 32:1 note.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 4, 5, 6, 7, 9, 10, 11, 12, 13, 14, 15, 17, 18, 19, 20, 22, 24, 25, 26, 28, 29, 30, 32, 33, 35 Delayed. They waited perhaps about a month, with some…
Delayed. They waited perhaps about a month, with some patience; and then, becoming seditious, assembled against Aaron, and extorted from him a compliance with their impious request. He was thus guilty of a grievous crime, though the violence might extenuate it in some degree. (Salien.) --- He was not yet ordained high priest, chap. xl. 12. (Haydock) --- Gods. Aaron gratified their request by the golden calf. They had the pillar to conduct them, but they wanted something new. The speak with contempt of Moses. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 The legislation as modified by the lapse of the…
THIRD DIVISION
The legislation as modified by the lapse of the people, and the intensified distinction between Jehovah and Israel as expressed in the more hierarchical constitution of the theocracy
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Exodus 32-34
FIRST SECTION
The Erection and worship of the golden calf. god’s judgment and moses’ intercession. his anger. the sentence of destruction on the golden calf, and of punishment on the people. the conditional pardon
Exo_32:1-35
A.—The golden calf
Exo_32:1-6
1And when the people saw that Moses delayed to come down out of [down from] the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods1 which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot [know] not what is become of him. 2And Aaron said unto them, Break [Pluck] off the golden ear-rings [rings], which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. 3And all the people brake [plucked] off the golden ear-rings [rings] which were in their ears, and brought them unto Aaron. 4And he received them at [took them from] their hand, and fashioned it with a graving tool, after he had made [and he made] it a molten calf:2 and they said, These be [are] thy gods, O Israel, which brought thee up out of the land of Egypt. 5And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, To-morrow is a feast 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.
B.—God’s judgment, and Moses’ intercession
Exo_32:7-14
7And Jehovah said unto Moses, Go, get thee down, for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves [behaved corruptly]: 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 [are] thy gods, O Israel, which have brought thee up out 9of the land of Egypt. And Jehovah said unto Moses, I have seen this people, and behold, it is a stiff-necked people: 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. 11And Moses besought Jehovah his God, and said, Jehovah, 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 [evil] 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 14have spoken of will I give unto your seed, and they shall inherit it for ever. And Jehovah repented of the evil which he thought [threatened] to do unto his people.
C.—The trial and punishment of Aaron
Exo_32:15-24
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. 16And the tables were the work of God, and the writing was the writing of God, graven upon the tables. 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. 18And he said, It is not the voice of them that shout for mastery [noise of the cry of victory], neither is it the voice of them that cry for being overcome [the noise of the cry of defeat]: but the noise of them that sing [of singing] do I hear. 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. 20And he took the calf which they had made, and burnt it in the [with] fire, and ground it to powder, and strawed [scattered] it upon the water, and made the children of Israel drink of it. 21And Moses said unto Aaron, What did this people [hath this people done] unto thee, that thou hast brought so great a [a great] sin upon them? 22And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, 23that they are set on mischief [evil]. For [And] 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 [know] not what is become of him. 24And I said unto them, Whosoever hath any gold, let them break [pluck] it off. So they gave it me: then [and] I cast it into the fire, and there came out this calf.
D.—The punishment of the people
Exo_32:25-29
25And when Moses saw that the people were naked [unrestrained], (for Aaron had made them naked unto their shame [had left them unrestrained for a hissing] among their enemies:) 26Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? [Whoso is for Jehovah,] let him come unto me. And all the sons of Levi gathered themselves together unto him. 27And he said unto them, Thus saith Jehovah, God [the God] of Israel, Put [Put ye] every man his sword by his side, and go in and out [go to and fro] from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor. 28And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. 29For Moses had [And Moses] said, Consecrate yourselves to day to Jehovah, even every man upon [against] his son, and upon [against] his brother; that he may bestow upon you [so as to bring upon yourselves] a blessing this day.
E.—Moses’ intercession, and Jehovah’s conditional pardon of the people
Exo_32:30-35
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 Jehovah; peradventure I shall make an [make] atonement for your sin. 31And Moses returned unto Jehovah, 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 33which thou hast written. And Jehovah said unto Moses, Whosoever hath sinned against me, him will I blot out of my book. 34Therefore now go, lead the people unto the place of which I have spoken unto thee: behold, mine angel shall go before 35thee: nevertheless in the day when I visit I will visit their sin upon them. And Jehovah plagued [smote] the people, because they made the calf, which Aaron made.
TEXTUAL AND GRAMMATICAL
[Exo_32:1. אֱל ֹהִים is here connected with a plural verb, and in Exo_32:4 with a plural pronoun, so that the A. V. certainly seems to be correct. Yet the term is used only of the golden calf, and there is no indication that it referred to anything else. Probably the plural verb and pronoun are used for the very purpose of distinguishing the calf as a false god—one of the many gods of polytheism. Yet in other cases, e. g., Jdg_11:24; Jdg_16:23-24, the singular verb is used of a heathen god.—Tr.]
[We leave the A. V. rendering, only substituting “and he” for “after he had;” but it must be confessed that the passage is obscure. Fürst, Gesemus, Knobel, Maurer, Glaire, Rosenmüller, Cook, Kurtz, and others understand חֶרֶט to be = חָרִיט (vid. 2Ki_5:23), meaning “a bag.” It occurs only once more, viz., Isa_8:1, where it means “a pen” (metal style). If the word here means “bag,” then וַיָּצַר must mean “bound up,” as indeed it most naturally does (coming from צוּר, not יָצַר), though it is also used (but rarely) in the sense of “form” or “fashion.” We are therefore compelled to decide mainly according to the sense. Against the A. V. rendering is to be urged that a molten image would not be made with a graving tool. The reply, that the tool was used only to polish the image after it was cast, is a mere assumption, and moreover requires us to resort to the device, adopted by the A. V., but unwarranted by the grammatical construction, of inverting the natural relation of time between the two clauses, “fashioned it with a graving tool,” and, “made it a molten Gulf.” The other rendering would be: “Ho took it from their hands, and bound it up in a bag,” etc.—Tr.]
EXEGETICAL AND CRITICAL
One of the grandest contrasts contained in the Scriptures is presented in the fact that Moses on the top of the mountain was having his vision of the tabernacle, i. e., was receiving the revelation of the true system of worship, and, as the central feature of it, the tables of the law, whilst the people at the foot of the mountain in their impatience resorted to the worship of the golden calf, and in this lapse even secured the services of the man just called to be high-priest. The Bible, it is true, is rich in kindred contrasts, e. g., the transfiguration of Christ on the mount contrasted with the scene of the impotence of the disciples in relation to the demoniac in the valley; or the institution of the Lord’s Supper contrasted with Judas’s treason. But this Old Testament contrast is distinguished above others by its scenic and artistic grandeur. For all periods of the history of the kingdom of God and of the church the fact is here set forth, that every individual period of time has a double history—the one above on the mount, the other beneath in the valley: whenever the popular rabble, with the connivance of high-priests, are dancing around the golden calf, there is taking place above upon the mountain of light. of terror, and of salvation something new and mysterious, which also in due time manifests itself in judgment and deliverance.
a. The Golden Calf. Exo_32:1-6
Knobel calls the account of the tables of the law and of the golden calf a Jehovistic interpolation, p. 310. The manner in which he unfolds his thought strikingly illustrates the dulness in apprehending the spirit of the text which characterizes the theory that the text is a patchwork of two heterogeneous elements. According to him, Exo_33:7-11 presents an account of the tabernacle, whereas the Elohist does not narrate the erection of it till as late as chap. 35. This style of criticism seems not to have the faintest conception of the reason why, in Exo_33:7, Moses is said to have removed the tent (by which undoubtedly is meant the chief or central tent which as a matter of course any army must have had before the building of a tabernacle) far away outside of the camp, and erected it at a distance from the camp; although the reason is unfolded throughout chaps, 33 and 34 in the thought of a conditional separation between Jehovah and the camp of the sinful people, or of an intensified unapproachableness of Jehovah, expressed in a stricter form of the hierarchy. As the people at first (Exo_20:18-19) gave provocation for the hierarchical mediatorship which Moses still provisionally administers, so now by their guilt they have made it stricter. Here belongs the circumstance that they could not endure the splendor on Moses’ face. That the real tabernacle is not here treated of, is evident from the fact that Moses at once applied to this tent the name “tent (or tabernacle) of the testimony” in the sense that Jehovah was to be accessible to the people only at a distance from the camp.3 According to the familiar style of criticism the idea of a sanctuary arises only in connection with the actual building, whereas, on the contrary, in fact the idea of the sanctuary long preceded the erection of the symbolic building, and might well have been all along provisionally represented. See further conclusions in Knobel, p. 310 sqq. It is to be considered, in reference to this theory of a combination of different documents, that each part by itself would yield only a caricature, though one may admit the thought of editorial changes to accord with further developments of the same institution. On the tables of the law vid. archæological observations in Knobel, p. 314.
Exo_32:1. When the people saw.—Moses’ long absence made the people feel like a swarm of bees that have lost their queen. We must consider that they were waiting, idle, and in suspense, at the foot of the mountain; that they were accustomed to see in Moses a representative of the Deity that was now wanting; that all the way from Egypt they had in their memory visible signs from God, and were conscious that they were required to go onward from Sinai. Moreover, they had seen how Moses went into the darkness and fiery flames of the mountain, so that it was natural to imagine that he had perished. Furthermore, Aaron, on account of his personal weakness, could not satisfy them as Moses’ representative. Therefore impatience, tear, sensuous religious conceptions, vexation at Moses’ audacious marching into the terrors of Jehovah and into invisible regions,—these things, and in addition Aaron’s weakness as a substitute for Moses, worked together to transform the trial of faith which was laid on the people into a great temptation, to which they succumbed. Their vexation is directed against Aaron, the second leader, whom they now wish violently to make their chief, but on condition that he yields to them and supplements himself by means of an idol. That they are not asking for foreign gods (plural), is shown by the connection. For the theocracy, therefore, they wish to substitute a hierarchical democracy and a superstitious worship. This is not strictly an apostasy from Jehovah; they only want an image of Him to symbolize His leadership. The image of the golden calf, the young bull (אֵגֶל), borrowed from the Egyptian Apis, but designed symbolically to represent Jehovah, is not expressly named in their request, but was doubtless from the first in their minds. This image is to go before them, an ill-chosen symbol for them, since the ox, which afterwards again appears in the vision of the cherubim, acquires a significance in the theocratic system only as supplemented by the lion or the eagle; by itself alone it represented the Egyptian conception of death (or the generative power of nature). Nevertheless the Israelites are not conscious that their demand implies an apostasy, just as Jeroboam also thought, that he could preserve the Israelitish faith in the form of the calf-worship. They intend to associate Jehovah with the image, and to go on under His guidance. But how hopeless they are respecting Moses’ leadership, as if he had brought them out of Egypt to leave them in the wilderness (a mood of mind which Protestants often cherish and express in reference to the Reformers), is to be seen in their utterance concerning Moses; and how far advanced they are on the downward road to apostasy, is shown at once by the jovial festival which is connected with the now worship, in imitation of heathen rites.
Exo_32:2. And Aaron said unto them.—With a mistaken cunning, such as is apt to grow up with a hierarchy, he hopes to deter them from their desire by bruskly demanding a great sacrifice; but he deceived himself. Religions that are the outgrowth of sensuous and selfish passions generally produce a fanatical readiness to make sacrifices.
Exo_32:3. And fashioned [Lange: sketched] it. It seems to us more natural to refer אֹתוֹ [it] forwards to the golden calf than backwards to the ear-rings, instead of which “gold” must be understood as the object. Moreover it would be an inversion of the natural order to speak first of the polishing of the cast with a chisel, and then of the casting itself. We therefore translate with Luther, “he sketched it with a pen (style)”—a more probable meaning of חֶרֶט than “chisel.”4 On Aaron’s excuse, see Exo_32:24. That the golden calf consisted of a wooden figure overlaid with gold plate, is urged by Keil [especially from Isa_40:19; Isa_30:22, where such images are described and in the latter passage are called even “molten images,” and] from the circumstance that the manner of its destruction implies the existence of wooden [combustible] elements. And they said.—The god is proclaimed. Aaron thinks he can relieve the matter by building an altar and proclaiming a feast to Jehovah for the morrow.
Exo_32:6. And offered burnt-offerings.—There is nothing about sin-offerings in connection with this new worship. The chief feature consists in the peace-offerings and the sacrificial meal, followed by the merry festive games.
b. God’s Judgment and Moses’ Intercession. Exo_32:7-14
Exo_32:7. And Jehovah said.—It is not known below what is taking place upon the mountain; but on the mountain it is well known what is going on below.—Go, get thee down. Lively expression of indignation, affecting even Moses. Under such a condition of God’s people, His work on the mountain is interrupted. “Thy” people, it is significantly said, though Keil questions this [explaining the phrase as merely meaning that Moses, as mediator of the people, must represent them.] The covenant is broken. Thus the people practically deny that Jehovah has brought them up out of Egypt.
Exo_32:8. Turned aside quickly.—As if they had been in a hurry about it. Hence the guilt was all the greater, comp. Galatians 1.—And have worshipped it. So Jehovah judges concerning the image-worship of the people; that they intend to worship Him in their service, He does not acknowledge. Hence we translate here too, “These are thy gods;” in the pretended image of God He sees the germ of idolatry, a deviation from the way of revelation which He had commanded.
Exo_32:9. A stiff-necked people.—vid. Exo_33:3; Exo_33:5; Exo_34:9; Deu_9:6. Literally, “hard of neck.” The expression seems to have been borrowed from the trait of an unruly draught-animal. The self-will of the people has shown itself to be an obstinate repugnance to Jehovah’s guidance, hard to overcome.
Exo_32:10. Let me alone.—That which delays the destruction of the people is even now Moses’ mediatorial connection with his people, as expressed in his mood of mind even before he made any utterance. Yet the promise given to Abraham cannot fail—a fact continually re-appearing in the prophetic writings, and, in all its grandeur, in the New Testament (vid. Rom_4:11). The remnant of Israelitish fidelity is now concentrated in Moses; hence God says, “I will make of thee a great nation.” The judgment is a κρίσις, distinction and separation. It was natural to think that Moses might separate himself from his people, and that then the people would fall a prey to destruction in the wilderness. The motives contend with one another in Moses’ soul, as if between God and Moses. The phrase “let me alone,” according to Gregory the Great and Keil, was designed only to give to Moses an opportunity to utter deprecations. But this neat remark of theirs obliterates the sentiment of righteousness expressed in the phrase.
Exo_32:11-12. And Moses besought Jehovah—Here appears the original, real priest. He contends in a most fervent prayer with the face of Jehovah, with His revealed form now present to him; not, however, chiefly for himself, but for his people, even with a renunciation of self and of the grand prospect opened to him. He appeals to Jehovah’s self-consistency, and, in contrast with Jehovah’s expression “thy people, Moses,” he says, “thy people, Jehovah, which thou hast brought out of Egypt.” His appeal to Jehovah’s honor, as not enduring that the Egyptians should scoff at His word and revile Him. expresses the genuinely religious sentiment, which pervades the whole Bible, that the ruin of God’s people, merited as it is on account of their sins, would also plunge the heathen nations into complete destruction. According to Keil the expression, “I will make of thee a great nation,” was only a great temptation. vid. Num_14:12; Deu_9:14.—Turn from thy fierce wrath, and repent of this evil. This strong anthropopathic expression conveys the correct sentiment, that Jehovah may assume another attitude towards the people, when He sees that Moses’ compassion for, and adherence to, his people opens to them a different and better prospect.
Exo_32:13. Remember Abraham.—This calling to Jehovah’s mind the great promises which He had made to the patriarchs is seen in its full importance, when we consider that Moses not only has declined the splendid offer of becoming the patriarch of God’s people, but also in his humility is not conscious of the fact that his own intercession for the people has any weight.
Exo_32:14. And Jehovah repented of the evil.—In the sphere of personal life, of the theocratic world, of the kingdom of God, the believer may talk,—may even reason, with his God. It is not here man’s part to be absolutely silent before the silent infliction, and give way to rancor and despair, but as a personal being to talk with the personal God, as a child with his mother. Of course headstrong selfishness is in this case entirely forbidden; but to make inquiry of Jehovah is not only allowable, but is in accordance with the spiritual nature; and it is only by way of inquiry, wrestling inquiry, that man obtains the answer which brings at once tranquillity and knowledge, and whose consummate result is that lofty absence of will which consists in surrender to, and union with, the will of God. Thus then Moses asks, “Wherefore?” as afterwards so many saints, and as at last Christ did in Gethsemane and on the cross. With man’s attitude towards God, however, God’s attitude towards man is changed; and He repents of the threatened evil, because He is the unchangeable one, not in fatalistic caprice, but in truth and grace. On Exo_32:14 Keil remarks, by way of correction, “This is a remark which anticipates the history. God dismissed Moses without any such assurance, in order that He might disclose to the people the full severity of the divine wrath.” This explanation destroys the fine contrast between the two facts that, on the one hand, Moses in the mountain presents nothing but intercessions to God, and also receives the assurance that the people are pardoned; while, on the other hand, at the foot of the mountain he denounces a stern judgment on the sin of the people with an anger which is heightened especially by the sight of the apostasy. The full severity of the divine anger would have been the destruction of the people. Moses’ intercession in Exo_32:32 does not refer to the existence of the people, but their covenant relations. Peter, too, needed a twofold assurance of pardon, vid. Joh_20:21.
c. The Trial and Punishment of Aaron. Exo_32:15-24.
Exo_32:15-16. And Moses turned. Special mention is made of the fact that he was carrying in his hand an invaluable treasure, the two tables of the testimony. The tables themselves had been prepared by God, the writing also by God; and the tables were written all over. It was therefore all the more frightful, that the people at the foot of the mountain had so entirely destroyed the value of the heavenly treasure, had so decidedly annulled the covenant writing by their breach of the covenant, that Moses felt moved to dash the tables to pieces.
Exo_32:17-18. When Joshua heard.—It is a very characteristic feature, that the young hero (vid. chap. 17) imagines that in the noise he hears the tumult of war. Keil, referring to Exo_24:13, conceives that Moses, as he was “going away from God,” met Joshua on the mountain. The text clearly represents Joshua as having gone upon the mountain in company with Moses. As a servant he belongs to his master, and in so far he has the precedence over Aaron. But Moses correctly detects the antiphonies of the new worship amidst the tumult. That which was common to the two in their apprehension seems to have been the perception of two kinds of sound.—We are to distinguish between the Kal and the Piel of the verb עָנָה. Keil renders: “It is not the sound of the answer of power, and not the sound of the answer of weakness, i.e., they are not sounds such as the strong (the victorious) and the weak (the conquered) utter.” The antiphonal songs were sung for the round dance.—Knobel thinks there is a contradiction between this and Exo_32:7 [where it is said that Moses was informed of what was going on below. But it is not said that Joshua had been informed, and there is no evidence that Moses had mistaken the sound.—Tr.]
Exo_32:19. Moses’ anger waxed hot.—And yet he is the same one who by his intercession has saved Israel. His anger and his compassion have a common source. But he is excited by the actual sight. Of this power of physical perception the Scriptures mention many instances, e.g., “when Jacob saw the wagons,” etc. (Gen_45:27). The breaking of the tables is nowhere rebuked; therefore his emotion was justifiable. The tables as representing the enactment of the covenant had been annulled by the people; the breaking of them symbolizes the breach of the covenant. Moreover this act of breaking the tables shows that Moses did not regard the law as a law of curses, but as a great gift from Jehovah of which the people had made themselves unworthy; otherwise he would just at this time have been inclined to hold the tables aloft. But could he not have concealed them? This question suggests another point. The tables of the law, in case the people repented, might have become to them an object of superstitious adoration. Hence afterwards the new tables lay covered in the ark in the obscurity of the Holy of holies. So also at a later time Hezekiah had to destroy the brazen serpent in order to keep it from superstitious regard. The temple had to be twice consumed with fire. God’s people often had to be driven by the terrors of God from the outward to the inward; for it is only as one looks within that he looks up.
Exo_32:20. And he took the calf.—First of all the object of their adoration, the idol, had to be destroyed. A calf of solid gold could not be burned, but it might have been put into the fire. The wooden image was thus burned. The golden plate was melted, and this was then in particular beaten to pieces. The whole powdered mass was thrown upon the water, the gold sinking and serving then only a symbolic purpose, whilst the ashes of the wood might have been served up to the people as a drink of penance or of cursing—all which is doubtless to be conceived as a symbolic act enforced chiefly on the most guilty, especially as the brook into which the dust had been thrown was a flowing one (Deu_9:21). Knobel says, “He shames them by making clear to them the nothingness of their god, and humbles them by such a treatment of it: they are obliged even to devour their own god—a severe punishment for the idolaters. The Egyptians had a very lively horror of consuming the animals revered as deities, and would sooner have eaten human flesh (Diod. I., 84).” This is intelligible. But what Keil says is unintelligible: “This making the people drink was certainly (!) not for the purpose of shaming them by making manifest to them the nothingness of their god ……, but was designed symbolically to incorporate (?) for them sin with its consequences, to pour it, as it were, with the water, into their inwards, as a symbolic sign that they would have to bear it and suffer for it, just as the woman suspected of adultery was obliged to drink the water of cursing (Num_5:24).” The cases here made parallel are entirely different. In the precept in Numbers 5 no guilt is to be “incorporated” by the water of cursing, but it is to be determined whether there is any guilt. But in the present case there was no occasion for any process of detecting guilt; the Jews themselves certainly had an immediate consciousness of it in consequence of Moses’ denunciation, whereas they would hardly have understood Moses’ obscure symbol. If we consider the analogy of the red heifer, whose ashes were sprinkled as a hherem, it would be more natural to assume that the people by drinking the ashes of this hherem were themselves marked as involved in the hherem, and so were prepared for a sentence which was soon afterwards executed. Anxiety to maintain the letter of the narrative has led some to speak of a chemical calcination of the gold, as being necessary in order to its being ground fine (Rosenmüller and others). Knobel imputes this meaning to the writer in order to convict him of error, while Keil seems inclined to suppose that the gold for the most part disappeared in the melting process.
Exo_32:21 sqq. And Moses said unto Aaron. The question is sharp.—It makes Aaron morally the chief author of the sin, even though in reference to the motive it admits some excuse. The word עָשָׂה (“hath done”) maybe understood in two ways. Keil explains it to mean, “What have they done unto thee?” so that the question implies that the people have compelled Aaron by some act of great violence. But it is more obvious to find in the question the sharper rebuke: “Has this people committed an offence against thee, that thou couldst let them fall into such a sin?” Aaron’s excuse is an expression of his weakness of character. The best thing about him is, that he submits entirely to Moses’ authority; the worst, that he throws the blame entirely on the people, and that he represents the golden calf as an almost accidental image produced by the fire, while he pretends that he himself threw the gold into the fire with a feeling of contempt, and for the purpose of destroying it. Deu_9:20 supplements the narrative. That Moses makes no reply, must mean something more than “that he deems him not worthy of an answer” (Keil); his answer is involved in the ensuing judgment, in which it must be made manifest that there is a difference between Aaron’s sin of weakness and the wickedness of the apostates.
d. The Punishment of the People. Exo_32:25-29
The ground for the severe procedure now following is given in Exo_32:25. A real distinction is made between the principal sin, that of the apostate people, and the sin of Aaron (or the Levites). The cure of the evil is quite analogous to the cure effected for the people by the campaign against the Midianites (Numbers 31) In this case the Midianites were the tempters, the Jews the tempted. But they were to be healed of their moral torpor by being required to inflict punitive judgment on the Midianites. So here it is the Levites, involved in the guilty weakness, whose approach in response to his call Moses seems from the first to have expected. Knobel can understand the procedure only by assuming contradictions: “The narrative,” he says, “is entirely improbable; such a bloody command one cannot believe Moses to have made.” Of course he has no conception of the significance of an army of God, nor of the fact that the decimations which still take place in the modern military history of Christendom are not yet recorded in archæological statistics, although they date from antiquity.—For a hissing among their enemies. Keil understands this of the punishment of the people; but by this very punishment the hissing of the adversaries was suppressed.
Exo_32:26. Then Moses stood in the gate of the camp.—The camp is unclean and lies under sentence (Heb_13:13); from without the camp new purity must be procured. With this circumstance is connected the subsequent removal of the provisional tabernacle from the camp, as well as Jehovah’s refusal to go with the people in the midst of the camp. Knobel says, “He takes his stand at. the head-quarters of the camp” (!). Moses’ heroic decision, expressed in the most energetic language, has the effect of bringing all the Levites to his side. But since the other tribes, although terrified, did not come to him, a division, a contest, and condemnation became necessary. Why the Levites? Keil quotes, in answer to this, Cornelius a Lapide: [“Because the most of the Levites did not join in the sin of the people and the worship of the calf, and because this displeased them.”] Why not the other tribes? Keil quotes Calvin’s answer: [“They were not held back by contempt or obstinacy, but only by shame, and all of them were so smitten with terror that they waited in astonishment to see what Moses’ intention was, and how far he would proceed.”]5 In this matter one must guard against such a view of historic causes as deals with merely outward motives. A peculiar religious energy was inherited by the tribe of Levi from their ancestor (Genesis 34); and though it was liable to lead astray, yet here it followed a higher summons, as it also atoned for the wrong done at the water of strife, Deu_33:8 sqq.
Exo_32:27-28. Put ye every man his sword by his side.—The frightful command clearly does not contemplate a slaughter as great as possible. They are to pass twice through the length of the camp, going and returning. In this course every one is to kill his brother, friend, neighbor. Does that mean, simply, without any regard to existing relations of friendship? Chiefly this, no doubt. But when we consider that the Levite had no longer any literal brother in the camp, the Levites having all joined Moses, it follows that reference is made to figurative brotherhood and friendship, such as had just acted as a snare to the Levite. That only three thousand men fell indicates that a selection was made according to special considerations. And in this way also the fact is explained, that the terified people could let this punitive infliction take place. Various solutions of the difficulty involved in this event are given by Keil.
Exo_32:29. Consecrate yourselves [Lit. Fill your hands].—According to the context it is necessary to suppose that Moses uttered these words before the execution of the offenders, and in order to explain that it was like an offering for Jehovah, an offering of the hardest kind of self-denial and self-renunciation; furthermore we must suppose that he did not mean this in the literal sense, but comparatively, in order in the strongest manner to express the truth that their obedience and self-denial were pleasing to God. The slain were indeed made a hherem, or curse-offering, because after their great wickedness they had defiantly remained in the camp; but the hherem was nevertheless not properly an offering for Jehovah. The addition, so that a blessing may be given to you, also presents the execution in the light of the removal of a curse. On the untenable explanation, that they were obliged, after the slaughter, to make atonement by means of an offering (Jonathan, Kurtz), see Keil [who says, “To fill the hands for Jehovah does not mean to bring Him an offering, but to provide one’s self with something to bring to God …… Moreover it is incomprehensible how the execution of a divine command, or an act of obedience towards the expressed will of God, can be imputed to one as blood-guiltiness or as an offence needing expiation.”]
e. Moses’ Intercession and Jehovah’s Conditional Pardon of the People. Exo_32:30-35
Exo_32:30. As in the history of the fallen Peter we must distinguish between the pardon which he received as a Christian (John 20) and that which he received as an apostle (John 21), so in reference to Israel we must distinguish between the first abrogation of the sentence of destruction and the renewal of the people’s calling. The first pardon is expressed in Exo_32:14; the other is first introduced by the judgment upon the people, and in this section it is conditionally secured through Moses’ powerful intercession and mediation. Keil makes so little distinction between the two things that he even says that Moses after his first petition (Exo_32:11-13) received no assurance of favor—which is inconsistent with Exo_32:14. But we have here nothing to do, as Keil represents, with “an anger that threatens destruction.” Israel might now indeed continue to exist as a people, but yet have forfeited their vocation. This is just the point here treated of. Hence Moses does not say to the people, The offence is expiated; but he also does not speak of a crime which is still to be expiated with a hherem. He speaks of a great sin which, however, may perhaps be covered by means of an expiation. In what this expiation is to consist, he does not tell the people—for therein, too, his nobleness appears—but he says to Jehovah that he will surrender himself to the judgment of God in behalf of the people. Since now the question is here not one of existence, but one of vocation, Moses’ offer to sacrifice himself is also modified accordingly. It is true, this intercession is vastly more intense than the former one (Exo_32:11). He would rather be blotted, with the people, out of the book of life, of theocratic citizenship, than without the people to stand in the book alone. As mediating priest he has come as far as to the thought of going to destruction with the people, but not for them. Moreover he offers to submit to the sentence only hypothetically—in case Jehovah will not pardon the people. But he is primarily seeking for the pardon of only this one great sin. Thus we see expiation germinant in the form of suffering loss; it is not yet seen in its bloom and fruitage: else the condition would not be, “Grace or judgment,” but, “Through judgment the highest grace.” Nevertheless this is the moment when Moses comes into closest contact with the priesthood of the New Testament. Abraham’s intercession for Sodom is one precursor of it; stronger still is Judah’s intercession for Benjamin (vid. Comm. on Gen_44:18 sqq.); and, as a N. T. analogy, Paul’s language in Rom_9:3 has been adduced (vid. Comm. on Romans). In Paul’s words appears indeed the phrase “for the Jewish people;” but it is a question what the exact meaning is. In intercession there are indeed degrees of self-denial and ecstasy in which human logic seems almost to be swallowed up in a sort of divine folly.—Jehovah brings Moses back to the legal stand-point, and all the more, as he has not yet attained the full expression and full act of expiation, and the realization of it is conditioned on an antecedent visitation of the people (Exo_32:34). This visitation, however, can be realized only as the people are conducted further on their way. So then there is involved a conditional re-adoption of the people in the words, “Go, lead the people,” etc. It is conditioned, in the first place, by the bscure expression, “My angel shall go before thee,” the stern meaning of which is afterwards explained; secondly, by the proviso of a future visitation which was to be at once a gracious and a judicial visitation. Thus the people are smitten doubly: first, by Moses’ judicial punishment (Exo_32:27); secondly, by the above-mentioned conditions connected with their re-adoption. And this is done because, as Exo_32:35 declares, the people, strictly speaking, had made the calf which they had induced Aaron to make. “The book which Jehovah has written is the book of life, or of the living, Psa_69:29 (28); Dan_12:1. This conception is derived from the custom of making a list of the names of the citizens of a kingdom or of a city” (Keil).—From this it appears that the book is primarily the roll of citizens of the kingdom of God, in the theocratic sense; and the notion becomes more and more profound as we advance through the Scriptures, comp. Isa_4:3; Dan_12:1; Php_4:3; Rev_3:5. Keil finds the day of visitation in the judicial infliction at Kadesh (Num_14:26 sqq.), according to which that generation was to die in the wilderness. But the text allows a distinction to be made between the day of visitation in the more general sense and the special retributive visitation. It designates the whole perspective of punitive judgments as seen in the light of grace.
Footnotes:
[1][Exo_32:1. אֱל ֹהִים is here connected with a plural verb, and in Exo_32:4 with a plural pronoun, so that the A. V. certainly seems to be correct. Yet the term is used only of the golden calf, and there is no indication that it referred to anything else. Probably the plural verb and pronoun are used for the very purpose of distinguishing the calf as a false god—one of the many gods of polytheism. Yet in other cases, e. g., Jdg_11:24; Jdg_16:23-24, the singular verb is used of a heathen god.—Tr.]
[2][We leave the A. V. rendering, only substituting “and he” for “after he had;” but it must be confessed that the passage is obscure. Fürst, Gesemus, Knobel, Maurer, Glaire, Rosenmüller, Cook, Kurtz, and others understand חֶרֶט to be = חָרִיט (vid. 2Ki_5:23), meaning “a bag.” It occurs only once more, viz., Isa_8:1, where it means “a pen” (metal style). If the word here means “bag,” then וַיָּצַר must mean “bound up,” as indeed it most naturally does (coming from צוּר, not יָצַר), though it is also used (but rarely) in the sense of “form” or “fashion.” We are therefore compelled to decide mainly according to the sense. Against the A. V. rendering is to be urged that a molten image would not be made with a graving tool. The reply, that the tool was used only to polish the image after it was cast, is a mere assumption, and moreover requires us to resort to the device, adopted by the A. V., but unwarranted by the grammatical construction, of inverting the natural relation of time between the two clauses, “fashioned it with a graving tool,” and, “made it a molten Gulf.” The other rendering would be: “Ho took it from their hands, and bound it up in a bag,” etc.—Tr.]
[3][This is obscure. If the reference is (as apparently it is) to the tent spoken of in Exo_33:7 sqq., then it is incorrect to say that Moses called it “the tent of the testimony.” And even if he had so called it, it is not clear how that name would indicate that Jehovah was to be found only outside the camp.—Tr.]
[4][See under “Textual and Grammatical.” Lange’s interpretation is plausible; but וַיָּצַר can hardly be made to mean “sketched”—all the less, inasmuch as the supposed object, the calf, has not yet been hinted at.—Tr.]
[5][It should be said that Keil regards neither of these answers as satisfactory. On the first point he says that the reason assigned is not the only or the chief one, but that it is to be found partly in the fact that “the Levites came mole promptly to a recognition of their offence and to a resolution of penitence and conversion, partly in their regard for Moses, who belonged to their tribe.”—Tr.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 4, 5, 7, 10, 15, 19, 20, 22, 25, 26, 29, 30, 32, 35 Aaron said, . . . Break off . .…
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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 9, 10, 11, 14, 15, 16, 17, 19, 20, 21, 25, 26, 27, 29, 30, 31, 33, 34, 35 WORSHIP OF THE GOLDEN CALF, Exo_32:1-6.
WORSHIP OF THE GOLDEN CALF, Exo_32:1-6.
1. Moses delayed to come down — Literally, shamed to come down, that is, put to shame those who were waiting for him. This delay was provided for and suggested in Moses’s charge to the elders, (Exo_24:14,) but Israel’s faith was not sufficient for the test. Up,
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make us gods — The language suggests the excitement and persistency of a mob. Probably a better translation would be, Up, make us a god. The manner in which Aaron complied with their demand shows that the people desired a visible image of God. The religious nature of man, uneducated into a high spiritual conception of God, has always clamoured for some visible sign or representation of the Deity.
This Moses, the man that brought us — This manner of speech implies not only impatience, but also a measure of indignation.
We wot not — We know not. Not improbably they began to think that Moses had perished in the fires which they had seen on the top of the mountain, (Exo_24:17.)
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Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 24, 25, 26, 27, 29, 30, 31, 32, 33, 34, 35 1. delayed] Heb. caused shame (i.e. disappointment): the same…
1. delayed] Heb. caused shame (i.e. disappointment): the same idiom, Jdg_5:28 (lit. ‘Why doth his chariot put to shame in coming?’).
to Aaron] who had been left below by Moses (Exo_24:14).
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Up, &c.] Hitherto Moses has been Jehovah’s representative: now that he seems to have deserted them, the people want a substitute; so they ask Aaron to make them an image, which, in the manner of antiquity, they may regard as their leader.
gods] The Heb. ’ĕlôhim may have either a sing. or a plur. force; but the verb shall go is plur.: it seems, therefore, either that the plur. is a ‘plural of majesty’ (Gen_35:7; G.-K. § 145i), or, though the image represents Jehovah (v. 5), that the people are represented as speaking polytheistically. So v. 23.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 15, 16, 17, 18, 19, 20, 21, 22, 25, 26, 27, 29, 30, 31, 32, 33, 34, 35 (1) When the people saw that Moses delayed to…
XXXII.
THE IDOLATRY OF THE GOLDEN CALF.
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(1) When the people saw that Moses delayed to come down.—After seven chapters of directions, which belong to the Mosaic or Levitical Law, the writer here resumes his historical narrative. Leaving Moses still in the mount, he returns to the plain at its base in order to relate the events which had there occurred during Moses’ absence. It has been suggested that Exodus 31 was originally followed by Exodus 35, and that Exodus 32-34 form a “distinct composition,” which was subsequently inserted at this point (Cook). But this supposition is improbable. Exodus 35 does not cohere with Exodus 31. Passing from one to other, we should be sensible of a gap which required filling up. Neither does Exodus 32 commence like an independent narrative. It rests on the fact of the long delay of Moses in Sinai, which requires Exodus 25-31 to explain it; and its mention of “the people,” and “the mount,” without further designation, implies reference to something that has gone before. Exodus 32-34 occur really in their natural, their proper, and, no doubt, in their original place.
The people gathered themselves together unto Aaron.—Moses, before his departure, had left directions that the people should in any difficulty take the advice of Aaron and Hur (Exo_24:14). It is not surprising, however, that, when the difficulty arose, Aaron alone was consulted. Aaron had been jointleader with Moses from the first (see Exo_4:29-30; Exo_5:1; Exo_5:4; Exo_5:20, &c.); Hur had only very recently been advanced into a position of authority (Exo_17:10; Exo_24:14). He was, at the most, the Lepidus of the Triumvirate.
Up, make us gods.—Rather, make us a god. The religious condition of the Israelites during the sojourn in Egypt has been so entirely passed over in the previous narrative, that this request comes upon us as a surprise and a shock. True, there have been warnings against idolatry, reiterated warnings (Exo_20:4-5; Exo_20:23; Exo_23:32-33), but no tendency towards it has manifested itself, no hint has been given that it was an immediate and pressing danger. When, however, we carefully scrutinise the rest of Scripture, we find reason to believe that a leaning towards idolatry had, in point of fact, shown itself among the people while they were in Egypt, and had even attained some considerable development. (See Lev_17:7; Jos_24:14; Eze_20:8; Eze_23:3.) This tendency had been checked by the series of extraordinary manifestations which had accompanied the exodus. Now, however, in the absence of Moses, in the uncertainty which prevailed as to whether he still lived or not, and in the withdrawal from the camp of that Divine Presence which had hitherto gone before them, the idolatrous instinct once more came to the front. The cry was raised, “make us a god”—make us something to take the place of the pillar of the cloud, something visible, tangible, on which we can believe the Divine Presence to rest, and which may “go before us” and conduct us.
This Moses, the man that brought us up . . . —Contemptuous words, showing how short-lived is human gratitude, and even human respect. An absence of less than six weeks, and a belief that he was no more, had sufficed to change the great deliverer into “this Moses, the man who brought us up.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
C. H. Mackintosh 1880 · Public Domain On v1 Exodus 32
Exodus 32
We have now to contemplate something very different from that Which has hitherto engaged our attention. " The pattern of things in the heavens," has been before us - Christ in His glorious Person, gracious offices, and perfect work, as set forth in the tabernacle and all its mystic furniture. We have been, in spirit, on the mount, hearkening to God’s own words - the sweet utterances of Heaven’s thoughts, affections, and counsels, of which Jesus is "the Alpha and Omega, the beginning and the ending, the first and the last."
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Now, however, we are called down to earth, to behold the melancholy wreck which man makes of everything to which he puts his hand. "And 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." What degradation is here! Make us gods! They were abandoning Jehovah, and placing themselves under the conduct of manufactured gods - gods of man’s making. Dark clouds and heavy mists had gathered round the mount. They grew weary of waiting for the absent one, and of hanging on an unseen but real arm. They imagined that a god formed by "graving tool" was better than Jehovah; that a calf which they could see was better than the invisible, yet everywhere present, God; a visible counterfeit, than an invisible reality.
Alas! alas! it has ever been thus in man’s history. The human heart loves something that can be seen; it loves that which meets and gratifies the senses. It is only faith that can "endure, as seeing him who is invisible." Hence, in every age, men have been forward to set up and lean upon human imitations of divine realities. Thus it is we see the counterfeits of corrupt religion multiplied before our eyes. Those things which we know, upon the authority of God’s Word, to be divine and heavenly realities, the professing Church has transformed into human and earthly imitations. Having become weary of hanging upon an invisible arm, of trusting in an invisible sacrifice, of having recourse to an invisible priest, of committing herself to the guidance of an invisible head, she has set about "making" these things; and thus, from age to age, she has been busily at work, with "graving tool" in hand, graving and fashioning one thing after another, until we can, at length, recognise as little similarity between much that we see around us, and what we read in the word, as between " a molten calf" and the God of Israel.
"Make us gods!" What a thought! Man called upon to make gods, and people willing to put their trust in such! My reader, let us look within, and look around, and see if we cannot detect something of all this. We read, in 1 Cor. 10, in reference to Israel’s history, that "all these things happened unto them for ensamples, (or types,) and they are written for our admonition, upon whom the ends of the world are come." (ver. 11) Let us, then, seek to profit by the "admonition." Let us remember that, although we may not just form and bow down before a molten calf" yet, that Israel’s sin is a "type" of something into which we are in danger of falling. Whenever we turn away in heart from leaning exclusively upon God Himself, whether in the matter of salvation or the necessities of the path, we are, in principle, saying, "up, make us gods." It is needless to say we are not, in ourselves, a whit better than Aaron or the children of Israel; and if they acknowledge a calf instead of Jehovah, we are in danger of acting on the same principle, and manifesting the same spirit. Our only safeguard is to be much in the presence of God. Moses knew that the "molten calf was not Jehovah, and therefore he did not acknowledge it. But when we get out of the divine presence, there is no accounting for the gross errors and evils into which we may be betrayed.
We are called to live by faith; we can see nothing with the eye of sense. Jesus is gone up on high, and we are told to wait patiently for His appearing. God’s word carried home to the heart, in the energy of the Holy Ghost, is the ground of confidence in all things, temporal and spiritual, present and future. He tells us of Christ’s completed sacrifice; we, by grace, believe, and commit our souls to the efficacy thereof, and know we shall never be confounded. He tells us of a great High Priest, passed into the heavens, Jesus, the Son of God, whose intercession is all-prevailing; we, by grace, believe, and lean confidingly upon His ability, and know we shall be saved to the uttermost. He tells us of the living Head to whom we are linked, in the power of the Holy Ghost, and from whom we can never be severed by any influence, angelic, human, or diabolical; we, by grace, believe, and cling to that blessed Head, in simple faith, and know we shall never perish. He tells us of the glorious appearing of the Son from heaven; we, through grace, believe, and seek to prove the purifying and elevating power of "that blessed hope," and know we shall not be disappointed. He tells us of "an inheritance, incorruptible, undefiled, and that fadeth not away, reserved in heaven for us, who are kept by the power of God," for entrance thereinto in due time; we, through grace, believe and know we shall never be confounded. He tells us the hairs of our head are all numbered, and that we shall never want any good thing; we, through grace, believe, and enjoy a sweetly tranquillised heart.
Thus it is, or, as least, thus our God would have it. But then the enemy is ever active in seeking to make us cast away these divine realities, take up the "graving tool" of unbelief, and " make gods " for ourselves. Let us watch against him, pray against him, believe against him, testify against him, act against him: thus he shall be confounded, God glorified, and we ourselves abundantly blessed.
As to Israel, in the chapter before us, their rejection of God was most complete. "And 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..... And 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. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast unto the Lord." This was entirely setting aside God, and putting a calf in His stead. When they could say that a calf had brought them up out of Egypt, they had, evidently, abandoned all idea of the presence and character of the true God. How "quickly" they must "have turned aside out of the Way," to have made such a gross and terrible mistake! And Aaron, the brother and yoke-fellow of Moses, led them on in this; and, with a calf before him, he could say, "Tomorrow is a feast unto Jehovah!" How sad! how deeply humbling! God was displaced by an idol. A thing, "graven by art and man’s device," was set in the place of "the Lord of all the earth."
All this involved, on Israel’s part, a deliberate abandonment of their connection with Jehovah. They had given Him up; and, accordingly, we find Him, as it were, taking them on their own ground. "And the Lord said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves; they have turned aside quickly out of the way which I commanded them.... I have seen this people, it is a stiff-necked people: now 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 greater nation." Here was an open door for Moses; and here he displays uncommon grace and similarity of spirit to that Prophet whom the Lord was to raise up like unto him. He refuses to be or to have anything without the people. He pleads with God on the ground of His own glory, and puts the people back upon Him in these touching words, "Lord, why doth thy wrath wax hot against thy people which thou hast brought up out of the land of Egypt with great power and a mighty hand? Wherefore 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. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swearest 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." This was powerful pleading. The glory of God, the vindication of His holy name. the accomplishment of His oath. These are the grounds on which Moses entreats the Lord to turn from His fierce wrath. He could not find, in Israel’s conduct or character, any plea or ground to go upon. He found it all in God Himself.
The Lord had said unto Moses, "Thy people which thou broughtest up;" but Moses replies to the Lord, "Thy people which thou hast brought up." They were the Lord’s people notwithstanding all; and His name, His glory, His oath were all involved in their destiny. The moment the Lord links Himself with a people, His character is involved, and faith will ever look at Him upon this solid ground. Moses loses sight of himself entirely. His whole soul is engrossed with thoughts of the Lord’s glory and the Lord’s people. Blessed servant! How few like him! And yet when we contemplate him in all this scene, we perceive how infinitely he is below the blessed Master. He came down from the mount, and when he saw the calf and the dancing, "his anger waxed hot, and he cast the tables out of his hands and brake them beneath the mount." The covenant was broken and the memorials thereof shattered to pieces; and then, having executed judgement in righteous indignation, "he 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."
How different is this from what we see in Christ! He came down from the bosom of the Father, not with the tables in His hands, but with the law in his heart. He came down, not to be made acquainted with the condition of the people, but with a perfect knowledge of what that condition was. Moreover, instead of destroying the memorials of the covenant and executing judgement, He magnified the law and made it honourable, and bore the judgement of His people, in His own blessed Person, on the cross; and, having done all, He went back to heaven, not with a "peradventure I shall make an atonement for your sin," but to lay upon the throne of the Majesty in the highest, the imperishable memorials of an atonement already accomplished. This makes a vast and truly glorious difference. Thank God, we need not anxiously gaze after our Mediator to know if haply He shall accomplish redemption for us, and reconcile offended Justice. No, He has done it all. His presence on high declares that the whole work is finished. He could stand upon the confines of this world, ready to take His departure, and, in all the calmness of a conscious victor - though He had yet to encounter the darkest scene of all - say, "I have glorified thee on earth: I have finished the work which thou gravest me to do." (John 17) Blessed Saviour! we may well adore thee, and well exalt in the place of dignity and glory in which eternal justice has set thee. The highest place in heaven belongs to thee; and thy saints only wait for the time when "every knee shall bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father." May that time speedily arrive!
At the close of this chapter Jehovah asserts His rights, in moral government, in the following words: "Whosoever hath sinned against me, him will I blot out of my book. Therefore, 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." This is God in government, not God in the gospel. Here He speaks of blotting out the sinner; in the gospel He is seen blotting out sin. a wide difference!
The people are to be sent forward, under the mediatorship of Moses, by the hand of an angel. This was very unlike the condition of things which obtained from Egypt to Sinai. They had forfeited all claim on the ground of law, and hence it only remained for God to fallback upon His own sovereignty and say, "I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy."
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35 Vers. 1-6. THE IDOLATRY OF THE GOLDEN CALF. During…
Vers. 1-6. THE IDOLATRY OF THE GOLDEN CALF. During the absence of Moses in Mount Sinai, an absence of nearly six weeks, the Israelites grew impatient, and regarding their leader as lost to them, and the Divine Presence which they had hitherto enjoyed as lost with him, insisted on having a symbol of that presence made for them, which should henceforth go in front of the host and so lead them on in their journeyings. It would seem that the pillar of the cloud, which had gone before them from Succoth to Sinai, was now removed from the camp, and resting upon the "mount" where Moses was. (Exo_24:15) Under these circumstances they wanted a visible tangible something, in which they could regard the Divine Presence as resting, and whereto they might offer worship and sacrifice (ver. 8). They therefore went to Aaron, whom Moses had bid them consult in any difficulty, (Exo_24:14) and requested him to "make them a god." Aaron had not the courage to meet this request with a plain negative. As Augustine and Theodoret conjecture with much probability, he sought to turn them from their purpose by asking them to give up those possessions which he conceived that they most valued viz, the personal ornaments of their wives and children. But he had miscalculated the strength of their fanaticism. The people immediately complied the ornaments were brought in and Aaron was compelled, either to fly from his word, or to lend himself to the people"s wishes. He did the latter. Either looking to Egypt for a pattern, or falling back on some old form of Syrian or Chaldaean idolatry (see the comment on ver. 4), he melted down the gold and cast it into the form of a calf. The "god" being thus made, an altar was built to it (ver. 5) and sacrifice offered (ver 6). Such was the condition of affairs when Moses, having just received the two tables of stone, was warned by God of what had occurred, and bidden to descend from Sinai.
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.
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Vers. 1-6. The hankering after idols, and its consequences.
There is a war ever going on in human nature between the flesh and the spirit. (Rom_7:23 Rom_8:1-13) The two are "contrary the one to the other." From the time of their leaving Egypt, the Israelites had been leading a spiritual life, depending upon an unseen God following his mandates reposing under the sense of his protection. But the strain was too muchfor them. So long as they had Moses with them, to encourage them by his exhortations and support them by his good example, they managed to maintain this higher life, to "walk in the spirit," to "live by faith and not by sight." When he was gone, when he seemed to them lost, when they had no hope of seeing him again, the reaction set in. The flesh asserted itself. They had given way to idolatry in Egypt, and worshipped, in part, Egyptian gods, in part, "the gods which their fathers served on the other side of the flood"; (Jos_24:14, Jos_24:15) they had, no doubt, accompanied this worship with the licentiousness which both the Egyptians (Heb 2:60) and the Babylonians (ib, 1:199) made a part of their religion. Now the recollection of these things recurred to them, their desires became inflamed the flesh triumphed. The consequences were
I THAT THEY BROKE A PLAIN COMMAND OF GOD, AND ONE TO WHICH THEY HAD RECENTLY PLEDGED THEMSELVES. "All the words which the Lord hath said," they had declared "we will do"; (Exo_24:3) and among these "words" was the plain one shalt not make to thyself any graven image, nor the likeness of anything that is in heaven above, or in the earth beneath, or in the water under the earth; thou shalt not bow down thyself to them, nor serve them." Nevertheless they required Aaron to make them a material god, and it was no sooner made than they hastened to worship it with burnt-offerings and other sacrifices.
II THAT THEY PROCEEDED TO BREAK THE MORAL LAW WRITTEN IN THEIR HEARTS, AND LATELY REINFORCED BY THE PLAIN PROHIBITION OF THE SEVENTH COMMANDMENT. "They sat down to eat and drink, and rose up to play." They engaged in licentious dancing (ver. 19), and perhaps laid aside some of their usual garments (ver. 25). They turned a worship, which they still pretended to render to Jehovah (ver. 5) into an orgy. If they did not proceed to the lengths of completed sin, they entered upon the slippery path which, almost of necessity, leads to it. By this conduct they so provoked God
III THAT THEY RAN THE RISK OF BEING SWEPT AWAY FROM THE EARTH. A sentence of death was at first pronounced against the whole people (ver. 10), and would infallibly have taken effect, had not Moses interceded, and by his intercession prevailed. Universal apostasy deserved universal destruction. There is no reason to believe that the execution of the sentence pronounced would have been stayed, but for the expostulation and the prayer recorded in verses 11-13.
IV THAT THEY ACTUALLY BROUGHT UPON THEMSELVES A HEAVY PUNISHMENT. The immediate slaughter of three thousand was required to purge the offence (ver. 28). The sin was further visited upon the offenders subsequently (see comment on ver. 34). Some were, on account of it, "blotted out of God"s book" (ver. 33). Christians should take warning, and not, when they have once begun "living after the Spirit," fall back and "live after the flesh". (Rom_8:13) There are still in the world numerous tempting idolatries. We may hanker after the "lusts of the flesh," or "of the eye we may weary of the strain upon our nature which the spiritual life imposes we may long to exchange the high and rare atmosphere in which we have for a while with difficulty sustained ourselves, for the lower region where we shall breathe more easily. But we must control our inclinations. To draw back is to incur a terrible danger no less a one than "the perdition of our souls." It were better "not to have known the way of righteousness," or walked in it for a time, "than, after we have known it," and walked in it, "to turn from the holy commandment delivered unto us". (1Pe_2:21)
HOMILIES BY D. YOUNG
Vers. 1-6. The Golden Calf.
I THE PEOPLE"S REQUEST TO AARON.
1. The cause of the request. There are really two causes to be considered here, first, a cause of which they were conscious, and then, secondly, a deeper cause of which they were not conscious. The delay of Moses to return was the reason they put forward. We must do them the justice of noticing that they seem to have waited till the forty days were well-nigh expired before preferring their request; and an absence of forty days was inexplicable to minds as yet so spiritually darkened and benumbed as those of the majority of the people. What he could have to do, and how he could live so long, away up on a barren mountain, was beyond their power of imagination. Moses was given up just as a ship is given up when it has not been heard of for many days after the reasonable period of the voyage. It was not a case of being out of sight, out of mind; he had been a great deal in mind, and the general conclusion was that in some mysterious way he had vanished altogether. But there is also the deeper reason of the request to be found in the people"s continued ignorance of the real hold which Jehovah had upon them, and the sort of future towards which he would have them look. Their action here was founded not on what they knew, but emphatically on what they did not know. They could not say, "Moses is dead," or "he has forsaken us." They could only say, "We wot not what is become of him." So far as outward circumstances were concerned, the people seem to have been in a state of comparative security and comfort. When Moses went up into the mountain, he knew not how long he would have to wait; that was not for him or Aaron or any man to know. But however long he was to be away, all due provision had been made for the people"s welfare. The daily morning manna was there; and Aaron and Hur were appointed to settle any disputes that might arise. There is no word of any external enemy approaching; there is no threatening of civil strife; there is not even a recurrence of murmuring after the fleshpots of Egypt. All that was needed was quiet waiting on the part of the people; if they had waited forty months instead of forty days, there would have been nothing to cause reasonable astonishment; for Jehovah and not man is the lord of times and seasons.
2. The request itself. There is a certain unexpectedness in this request. Who is it that is missing? Moses, the visible leader," the man that brought us up out of the land of Egypt." Hence we might suppose the first feeling of the people would be to put some one in Moses" place; even as later they said, "Let us make a captain, and let us return into Egypt". (Num_14:4) But instead of this their cry to Aaron is, "Make us gods." How little did Moses expect, when he put Aaron to be counsellor of the people in his absence, that it was for image-worship they would seek his help! And yet the more we ponder, the more we shall be led. to feel that this was just the kind of request that might be expected from the people. Their ancestors, Abraham, Isaac and Jacob believed in the invisible Jehovah; but faith in the invisible will not go down from generation to generation, as if it were a blood quality. The God of Abraham was one whom, though Abraham could not see, he could hear as speaking with most miraculous organ. But these people at Sinai wanted above all things a god whom they could see, even though it was but a lifeless, sightless, voiceless image. Great is the mystery of idolatry. How men have come to bow down to stocks and stones is not a question to be dismissed with a few contemptuous words. These idolatrous Israelites were seeking satisfaction for a desire of the heart as imperious in its own way as bodily hunger and thirst. They wanted something to be a centre of worship and religious observances in general, and the quickest way seemed to fabricate such a centre by the making of gods. Whereas, if they had only been patient and trustful and waited for Moses, they would have found that, even by the very absence of Moses, God himself was providing for the worship of the people. We have here another illustration of the frequent follies of popular decisions. The greatest thing that required to be done for these Israelites was the thing that needed to be done in them.
II AARON"S COMPLIANCE WITH THE REQUEST. He shewed great readiness in falling in with the request; and it has been suggested that his readiness was only in appearance, and that he hoped the women would refuse to surrender their cherished ornaments, thus making the construction of a suitable image impossible. It may have been so; but why should we not think that Aaron may have been as deeply infected with the idolatrous spirit as any of his brother Israelites? There is everything to indicate that he went about the execution of the request with cordiality and gratification. And it must not be forgotten that in the midst of all his forgetfulness of the command against image-worship, he evidently did not think of himself as forsaking Jehovah. When the image and the altar were ready, it was to Jehovah he proclaimed the feast. What Aaron and the people along with him had yet to learn was that Jehovah was not to be served by will-worship or by a copy of the rites observed in honouring the gods of other nations. Thus all unconsciously, Israel demonstrated how needful were the patterns given in the mount. The feast to Jehovah, indicated in ver. 6, was nothing but an excuse for the most reckless and degrading self-indulgence. How different from the ideal of those solemn seasons which Jehovah himself in due time prescribed; seasons which were meant to lift the people above their common life into a more hearty appreciation of the Divine presence, goodness and favour, and thus lead them into joys worthy of the true people of God. Y.
HOMILIES BY J. ORR Vers. 1-7. The sin of the golden calf.
Disastrous effects followed in the camp of Israel on the withdrawal of Moses" to the mount. Moved as by a common impulse, the people "gathered themselves together," and demanded of Aaron that he should make them "a god," i.e. an idol, that it might go be carried in procession before them (cf. Amo_5:26) It was a case of "hand joined in hand" to do iniquity. (Pro_11:21) Many, doubtless, looked on the movement with dismay and horror (cf. ver. 26); but their voices were drowned in the general clamour. The "lewd fellows of the baser sort" (Act_17:5) had, for the moment, the upper hand in the host, and swept all before them. Intimidated by the show of violence, Aaron weakly acceded to the people"s request. The whole incident strikingly illustrates the commanding space which must have been filled in the camp of Israel by the personality of Moses, and affords some measure of the turbulent and refractory dispositions of the multitude whom ordinarily he had to deal with. It sheds light, also, on the greatness of Moses" character, set as that is in contrast with the weakness and irresolution exhibited by Aaron. Consider
I THE PEOPLE"S TRIAL (ver. 1). Every situation in which we can be placed has its elements of trial. These are purposely mingled with our lot
(1) that dispositions may be tested, and
(2) that life may be to us in fact, what it is needful that it should be for the proper development of character, viz. a succession of probations. The trial of the Israelites consisted:
1. In the delay in the return of Moses. Moses had disappeared in the mountain. Weeks had passed without his return. It had not been told the people how long his absence was to last. This constituted a trial of faith and patience. It gave colour to the allegation that Moses had perished that he had gone from them for ever. Cf. what is said in Luk_12:37-49 of the uncertainty left to rest upon the time of the Lord"s second advent. Faith has its trial here also. Because Christ"s coming is delayed, there are those who would fain persuade themselves that he will not return at all. (2Pe_3:4)
2. In the scope given by his absence for the manifestation of character. On this, again, compare Luk_12:37-49. It was the first time since the departure from Egypt that the people had been left much to themselves. Hitherto, Moses had always been with them. His presence had been a check on their wayward and licentious tendencies. His firm rule repressed disorders. Whatever inclinations some of them may have felt for a revival of the religious orgies, to which, perhaps, they had been accustomed in Egypt, they had not ventured, with Moses in the camp, to give their desires publicity. The withdrawal of the lawgiver"s presence, accordingly, so soon after the conclusion of the covenant, was plainly of the nature of a trial. It removed the curb. It left room for the display of character. It tested the sincerity of recent professions. It showed how the people were disposed to conduct themselves when the tight rein, which had hitherto kept them in, had been a little slackened. It tested, in short, whether there were really a heart in them to keep all God"s commandments always. (Deu_5:29) Alas! that in the hour of their trial, when so splendid an opportunity was given them of testifying their allegiance, their failure should have been so humiliating and complete.
II THE PEOPLE"S SIN. Note
1. The sin itself. They had made for them "a molten calf" (ver. 4), which, forthwith, they proceeded to worship with every species of disgraceful revelry (ver. 6). The steps in the sin are noted in the narrative.
(1) They approached Aaron with a demand to make them "a god." The light, irreverent way in which, in connection with this demand, they speak of their former leader for this Moses, the man that brought us up out of the land of Egypt, we wet not what is become of him" (ver. 1) betrays an extraordinary levity, ingratitude, and callousness of nature.
(2) They stripped themselves of their ornaments of gold for the making of the "god" (ver. 3). They did this gladly. People, as a rule, spend freely on their vices. They are not so ready to part with their valuables for the service of Jehovah.
(3) They mixed up their calf worship with the service of the true God. On the supposed connection with the ox- and calf-worship of Egypt, see the exposition. The calf made by Aaron was evidently intended as a symbol of Jehovah (ver. 4). The result was an extraordinary piece of syncretism. An altar was built before the calf, and due honours were paid to it as the god which had brought Israel out of Egypt (vers. 4, 5). A feast was proclaimed to Jehovah (ver. 5). When the morrow came, the people "offered burnt offerings, and brought peace offerings," only, however, to engraft on the sacrificial festivities the rites of the filthiest heathen worships (ver. 6; cf. ver. 25). It was their own passions which they sought to gratify; but, in gratifying them, they still endeavoured to keep up the semblance of service of the revealed God. Strange that the wicked should like, if possible, to get the cloak of religion even for their vices. But light and darkness will not mingle. The first requirement in worship is obedience. "To obey is better than sacrifice, and to hearken than the fat of rams". (1Sa_15:22) "The sacrifice of the wicked is an abomination to the Lord". (Pro_15:8) It was monstrous to propose to worship the spiritual Jehovah, who had expressly forbidden the use of graven images in his service, under the symbol of a calf, albeit the idol was of gold. It was worse than monstrous, it was hideous, to employ the name of the Holy One to cover the shameless and revolting orgies with which their calf-worship was associated.
(4) They were eager in this worship. They rose up early in the morning to engage in it (ver. 6). Would that God"s people were as eager in his service as these servants of Belial were in the service of their idol!
2. The sin in its generic character. The sin at Sinai was a case
(1) of sense reasserting its supremacy over faith. "As for this Moses, we wot not what has become of him" (ver. 1).
(2) Of carnal tendencies regaining the ascendancy over temporary religious impressions.
(3) Of engrained evil habits resuming their sway after having been for a time forcibly kept in check. The incident shows that nothing short of a thorough regeneration, of a radical change of heart, can be relied on to keep men in the way of good. It is the heart that needs renewal. David seized the matter at the root when he was led to pray, "Create in me a clean heart" etc.. (Psa_51:10) It was the want of this thorough renewal which was the bane of Israel. (Deu_31:27-30)
3. Aggravations of the sin. The circumstances under which the sin was committed added greatly to its enormity.
(1) It was a sin committed immediately after solemn covenant with God. The transactions recorded in ch. 24. were not yet forty days old. The people had literally heard God speaking to them. They had acknowledged the solemnity of the situation by entreating Moses to act as mediator. They had formally, and under awful impressions of God"s majesty, pledged themselves to life-long obedience. Yet within this brief space of time, they had thrown off all restraints, and violated one of the main stipulations of their agreement. A more flagrant act of impiety it would be difficult to imagine.
(2) It was a sin committed while Moses was still in the mount transacting for them. He had gone to receive the tables of the law. He had been detained to receive instructions for the making of the sanctuary that God might dwell among them. A solemn time, truly! While it lasted, the people might surely have been depended on to conduct themselves with at least ordinary propriety. Instead of this, witness their mad gambols round their calf. The very time when, of all others, their frame of mind ought to have been devout, sober, prayerful, was the time chosen for the perpetration of this great iniquity.
III AARON"S SHARE IN THE TRANSGRESSION. This, it is to be noted, the narrative makes no attempt to conceal. It tells the story with perfect impartiality. The Bible, like its author, is without respect of persons. If Aaron leads the people astray, he must, like others, submit to have the truth told about him. This is not the way of ordinary biographies, but it is the way of Scripture. It is one mark of its inspiration. It is a guarantee of its historic truthfulness. The conduct of Aaron cannot be justified; but suggestions may be offered which help to render intelligible.
1. Aaron was placed in a situation in which it was very difficult to knowexactly what to do. A mob confronted him, evidently bent on gratifying its dangerous humour, its demand was peremptory. To resist its will was to run the risk of being stoned. The temptation which, in these circumstances, naturally presented itself to a timid mind, and to which Aaron yielded, was to put the people off, and endeavour to gain time by some show of concession. In the interval, Moses might return, and the difficulty would be solved. See the mistake of this policy. It was
(1) wrong. It involved a sacrifice of principle. It was temporising.
(2) Weak. Had Aaron been brave enough to take a firm stand, even at the risk of losing his life for it, not improbably he might have crushed the movement in its bud. As it was, his sanction and example gave it an impetus which carried it beyond the possibility of being subsequently controlled.
(3) Self-defeating. A temporising policy usually is. The favourable chance on which everything has been staked, does not turn up. Moses did not return, and Aaron, having yielded the preliminary point, found himself hopelessly committed to a bad cause.
1. Aaron may have thought that by requiring the women of the camp topart with their personal ornaments, he was taking an effectual plan to prevent the movement from going further (ver. 2). They might, he may have reasoned, be very willing to get gods, and yet not be willing to make this personal sacrifice to obtain them. If this was his idea, he was speedily undeceived. The gold ornaments came pouring in (ver. 3), and Aaron, committed by this act also, had no alternative but to proceed further. "He received them at their hands," etc. (ver. 4).
2. Aaron may have thought that, of the two evils, it would be better to puthimself at the head of the movement, and try to keep it within bounds, than to allow it to drift away, without any control whatever . He may have argued that to allow himself to be stoned would not make matters better, but would make them greatly worse. On the other hand, by yielding a little, and placing himself at the head of the movement, he might at least succeed in checking its grosser abuses. This is a not uncommon opiate to conscience, in matters involving compromise of principle. It is the idea of the physician who humours a mad patient, in the hope of being able to retain some control over him. The step was a false one. Even with madmen, as wiser doctors tell us, the humouring policy is not the most judicious. With a mob, it is about the worst that could be adopted.
IV GENERAL LESSONS.
1. The strength of evil propensities in human nature.
2. The fleetingness of religious impressions, if not accompanied by a true change of heart.
3. The degrading character of idolatry. Sin bestialises, and the bestial nature seeks a god in bestial form (cf. Rom_1:21-32) "Men," says Xenophanes, "imagine that the gods are born, are clothed in our garments, and endowed with our form and figure. But if oxen or lions had hands, and could paint and fashion things as men do, they too would form the gods after their own similitude, horses making them like horses, and oxen like oxen." But we have seen that men also can fashion their gods in the similitude of oxen. "They that make them are like unto them". (Psa_115:8)
4. Mammon-worship is a worship of the golden calf. Cf. Carlyle On"hudson"s Statue" ("Latter-Day Pamphlets"). J.O.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 11, 24, 26, 27, 29, 31 Up, make us gods.
Exo_32:1-6
Up, make us gods.
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Idolatry
I. The very essence of idolatry is not spiritual ignorance and obtuseness, but a wilful turning away from the spiritual knowledge and worship of God.
1. This act of idolatry was in the very front of the majesty and splendour of Jehovah revealed on Sinai.
2. With the idol before him, the priest proclaimed a feast unto the Lord; and the people pleased themselves with the thought that they were fearing the Lord, while they served their own gods. The real heart of idolatry is here laid bare. It is, in plain terms, an effort to bring God within reach; to escape the trouble, pain, and weariness of spiritual effort, and substitute the effect of the eye, hand, and tongue for the labour of the soul.
3. In Gods sight--i.e., in reality--this is a turning away from Him. They meant this bull to be an image of God their leader. God saw that it was an image of their own idolatrous and sensual hearts.
II. The contrast between the prophet and the priest.
III. The central principle of idolatry is the shrinking of the spirit from the invisible God. It is the glory of the Incarnation that it presents that image of the invisible God which is not an idol, that it gives into the arms of the yearning spirit a Man, a Brother, and declares that Jesus Christ is the God of heaven. (J. B. Brown, B. A.)
Lessons from the worship of the calf
I. The difficulty to human nature of faith in the unseen.
II. The impatience of man at Gods method of working. Moses delayed in the mount. The people would not wait for the man with Gods Word.
III. That man will have a god. Up, make us gods. They are often manufactured gods. The man who would be popular must make gods to go before the people. It is the very height of folly when men of science, art, or manufactures, say of their own works, These be thy gods, O Israel.
IV. The effect of slavish adherence to old ideas. In one sense, at least, they were not out of Egypt--The sacred ox. See the importance of keeping the young from early impressions of error. Let none expose themselves to false teaching, it may bring them into bondage.
V. Their extravagant expenditure fob the gratification of a fancy (Exo_32:2-3). People often spend more in superstition than Christians for the truth. Christians spend far more for luxury, pleasure, fancy, than for Christ. Who amongst us is willing to do as much for Jesus as these people did to procure a golden calf?
VI. How art is desecrated to sinful purposes (Exo_32:4). So in building at Babel; in worship at Babylon, and Ephesus, and Athens. Abundant proof in our picture galleries and museums, and also in our modern theatres, gin palaces, etc., etc.
VII. That if God is dishonoured, man is misled, humiliated, ruined. (W. Whale.)
The golden calf of Aaron and the Lamb of God-an infinite contrast
1. The calf of gold was made of earths choicest valuables. The Lamb of God was heavens greatest treasure.
2. The calf of gold was made to make God visible. Christ was God manifest in the flesh.
3. The calf of gold was made to meet a seeming extremity. Christ came when man was lost beyond hope.
4. The calf of gold was made to go before the children of Israel to the land of promise. Christ is the way from sin and bondage to a land glorious beyond the imagination of men to conceive. (Homiletic Monthly.)
The golden calf
I. The first fact that asserts itself in these lines is this--that the greatest manifestations of God s presence and power do not necessarily keep us from sin. We must rely on Christian principle; or, if we say it in other terms, we must walk by faith, not by sight.
II. Another lesson which comes out of this painful history is the uncertainty of popular movements in religion. They are very deceptive, and never more so than to-day, when the democratic idea is carried over into the realm of Christian faith and made to do duty where it has no place. The work of the tempter is seen not only on individuals, but on whole communities, swaying them from the severe standard of purity and truth. With the children of Israel the rule was the Ten Commandments which they had just accepted from Jehovah and which left them no excuse for idolatry. With us the standard is the whole Word of God.
III. Perhaps the most pitiable figure in the world is a priest like Aaron who weakly succumbs to the popular will and attempts to lower the unchanging and the spiritual laws of God. It was convenient for the turbulent and idolatrous crowd at the foot of the mountain to have an Aaron to do their wicked work. It made it look better and soothed the outcries of conscience. It has often been convenient for godless and cruel monarchs, like Henry the Eighth, to have a Wolsey to sanction their wickedness.
IV. Lastly, we see that the covenant was broken, but not annihilated, because there is forgiveness with God our Father. The two tables were shivered to atoms, but the law that was written on them by Gods finger is still in power. (E. N. Packard.)
Makeshifts
It was then a period of ignorance and superstition; but even now the greater portion of humanity worship tangible gods. The cry is for something which can be touched; and though men believe in an invisible God, yet they seek to gather comfort from makeshift idols. Men see that gold will enable them to obtain the comforts of life, and thinking that such comforts will give joy to the soul, they say, Oh, that we could get gold! They work and slave, and bow down, and sacrifice themselves for gold, as if it were a god. The fountain of pure joy and rest can be given only by a living God; gold is a dead thing, which does not know us and cannot sympathize with us. Men have an instinct for religious worship and for holy conduct, and if they do not exercise this sacred instinct in its true channels, they must have a makeshift to satisfy them for the time being. Let us describe some of the makeshifts on which men try to lean for comfort.
1. Some people make their intention to serve God to-morrow a makeshift for goodness to-day. You use this intention as a makeshift for true piety, and try to persuade your conscience to be content with it instead of the genuine article.
2. Many people seek worldly satisfactions as makeshifts for spiritual realities. Men say, If I had this wealth, or that friendship, or his love, or her affection, I should have a happy soul. They think that earthly satisfactions will be good makeshifts for blessings which none but God can bestow.
3. Others seek in the approval of men a makeshift for the approval of God.
4. Is it not true that many people consider the pleasures of sin a makeshift for the joys of holiness? Can you find any of the men who have given themselves to sin and profligacy who can truly say that they have enjoyed life?
5. Perhaps you have given up some sins, and make that fact a makeshift for perfect cleansing. As a child is content with washing a part of her face, leaving the crevices of the eyes and ears untouched, so you have put away some of your sins, but have left your heart as it was.
6. Some people make attendance at church a makeshift for Divine service. (W. Birch.)
Aarons sin
Aaron, formerly so courageous; fearlessly speaking to Pharaoh; who was a mouth unto Moses his brother; called the saint of the Lord. Aaron, so prompt in obedience to the will of God, listens to the people, and actually leads them on in the way to destruction! In all probability he was afraid of offending the people, who were assembled in numbers, and he had not courage to resist their sinful desires. We have other instances in Scripture in which the servants of God failed in that very grace for which they were most remarkable. Simon Peter could declare his determination to go with his Master to prison and to death; yet within a short time he cursed and swore, saying, I know not the man. Elijah, who cut off four hundred and fifty of the prophets of Baal, was intimidated by the threats of Jezebel, fled from his post of duty and usefulness, and wished for himself that he might die. We may remark from this that no sacredness of office or of character will keep man from sin. It is only grace that can effect this for us. It is imagined by many that Aaron did not intend to promote idolatry; that he merely gave the advice which he did give to get rid of the difficulty, and that he did not expect the people would make the sacrifice which he demanded, knowing their love for their ornaments and jewels. But how unwise and unholy was such conduct: he was at any rate appearing to sanction what he knew to be wrong; he was putting the most important interests in jeopardy, and descending from the only ground which a child of God ought to occupy in moral questions. But Aarons manner of defending himself with Moses afterwards proves that he had given way in opposition to his conscience (Exo_32:24). What need have we to pray that ministers especially be not left to themselves! we are men, not angels; we are compassed with infirmities, and subject to like passions with others; we have need constantly to watch and pray, that your desires may not lead us to say or do what would be injurious to your best interests. (George Breay, B. A.)
Aarons flexible disposition
Of ready and eloquent utterance, he seems, like many who have been similarly gifted, to have been of a pliant and flexible disposition. He bent, like the sapling, to almost every breeze; his nature was receptive rather than creative; he took impressions from others, but made little or no impression on them in return; he floated on the current which others formed, but he rarely, if ever, made a torrent which swept all opposition before it. He had little of that formative power which is always the indication of the possession of the highest greatness, and by which the individual moulds and fashions all who come within the range of his influence. He had more of the soft impressiveness of the melted wax than of the hardness of the die that stamps it. Hence he was well enough in time of peace, and when everything was going smoothly; but when a sudden emergency arose, when a mutiny was to be quelled, or, as in the present instance, a fit of idolatrous madness was to be repressed, he proved unequal to the occasion, and was found yielding, against his better judgment, to the demand of the multitude. From a timid and pusillanimous regard to his own safety, he would not oppose the wishes of the people; and so it happened that the spark, which a moments firmness might have trodden out, became at length a mighty conflagration, in the flames of which some thousands were consumed. It was in his power, had he resisted the demand at the first, to have prevented all this evil; and even if he could not have put down the idolatrous revolt, it was still his duty to have offered to it the most uncompromising opposition. Hence his conduct was not only condemned by Moses, but also in the highest degree displeasing to God (Deu_9:20).
1. It is always wrong to do wrong. Aaron does not think for a moment of denying that idolatry is a sin; but the whole drift of his reply to Moses is, that his making of the golden calf was, as far as he was concerned, a thing which he could not get rid of. The man who came home intoxicated last night, saying that he could not help it, because he met some friends who insisted on his going with them, and he could not get away; the family who are ruined by reckless extravagance, and declare that they were under the necessity of keeping up appearances; the merchant who, on the eve of bankruptcy, has recourse to dishonourable expedients; the youth who helps himself to his employers money, because he had to do something to pay his debts--all are in the same category with Aaron.
(1) In settling what is your duty you have nothing to do with consequences. The moment you begin to trouble yourself about what will be the issue, you admit the tempter to a parley; and it will be well if in the end he do not bring you over to his views.
(2) We must remember that no one can compel us to sin. We cannot do wrong until we choose to do it, and the choosing is a free act of our own.
2. The difficulty of doing right is always exaggerated by the timid. The worlds own maxim is, Grasp the nettle firmly, and it will not sting; and a deep knowledge of your own heart, or a large experience of the ways of men, will convince you that, if with spirit and energy you do the right thing at the right time, opposition will fall away from before you, and they who threatened to persecute will in the end approve. Nor ought we to forget that God has promised to be with those who stand up bravely for His cause. The stern eye of an unflinching man will hold--so it is said--even the lion spell-bound; and courage in the service of God, turning an unyielding eye on Satan, will send him away from us for a season.
3. The consequences of wrong-doing are always more serious than the wrong-doer at first supposed. I can imagine Aaron bitterly upbraiding himself for his weakness when he saw the fatal fruits of it, but then it was too late to repair the wrong. You cannot stay the shell midway in its flight; after it has left the mortar it goes on to its mark, and there explodes, dealing destruction all around. Just as little can you arrest the consequences of a sin after it has been committed. You may repent of it, you may even be forgiven for it, but still it goes on its deadly and desolating way. (W. M. Taylor, D. D.)
That most men have their weaknesses, by which they may be taken
I have never read of any island so impregnable but nature has left in it some place or other by which it might be vanquishable; nor have I ever met with any person so well armed, at all points, as not to leave some way whereby he might be sometime surprised: this passion, that affection, this friend or that kinsman, this or that delight or inclination. He is the strongest who has the fewest accesses. As those places are the weakest which lie open to every invader, so, certainly, he is the most subject to be overcome whose easiness exposes him to be prevailed upon by every feeble attempt. And however fertile he may be by nature, and of a good soil, yet, if he lies unsurrounded, he shall be sure to be always low. At least he ought to have a fence and a gate, and not let every beast that has but craft or impudence to graze or dung upon him. (Owen Felltham.)
Lack of decision of character
A man without decision, writes John Foster,can never be said to belong to himself; since, if he dared to assert that he did, the puny force of some cause about as powerful, you would have supposed, as a spider, may make a seizure of the hapless boaster the very next moment, and contemptuously exhibit the futility of the determination by which he was to have proved the independence of his understanding and his will. He belongs to whatever can make capture of him; and one thing after another vindicates its right to him by arresting him when he is trying to go on, as twigs and chips floating near the edge of a river are intercepted by every weed and whirled in every little eddy. Having concluded on a design, he may pledge himself to accomplish it, if the hundred diversities of feeling which may come within the week may let him. His character precluding all foresight of his conduct, he may sit and wonder what form and direction his views and actions are destined to take to-morrow; as a farmer has often to acknowledge that next days proceedings are at the disposal of its winds and clouds. This mans notions and determinations always depend very much on other human beings; and what chance for consistency and stability while the persons with whom he may converse or transact are so various? A succession of persons whose faculties were stronger than his own might, in spite of his irresolute reaction, take him and dispose of him as they pleased. Such infirmity of spirit practically confesses him made for subjection; and he passes like a slave from owner to owner.
A disappointing development of character
How surprised sometimes is the naturalist who, after carefully preserving a chrysalis, and awaiting day by day the appearance of the beautiful butterfly, of which it is the coarse and mysterious envelope, sees a crowd of flies emerge in place of it! This is through the work of the echinomyia, a genus of insects which derive their nourishment from flowers. They deposit their eggs on caterpillars, and the young larvae on hatching penetrate their bodies and feed on their viscera. How surprised sometimes is the kind father of a family who, after carefully watching the growth of a child, and anticipating the development of a noble character, sees to his dismay an exhibition of all the gross and common vices instead of it. This is the work of various bad associates, such as servants, tutors, or others who, whilst deriving their livelihood from tending children, have deposited in their minds--perhaps unintentionally, but nevertheless effectually--vicious ideas which have only waited the opportunity for a horrible unfolding. The victory of these vicious ideas is so insidious that forethought is disarmed. The embryo is placed where even ingenuity might search in vain. When those ideas develop they are as certain to destroy a beautiful character as the echinomyia are to destroy the most lovely butterfly. (Scientific Illustrations, etc.)
We must not be persuaded to sin
Then there was John Bunyan, who, under the despotic and profligate reign of Charles II., was sent to the Bedford gaol. True, they offered to release him, and allow him to go back to his wife and four children (one of them blind), but it was at the sacrifice of his convictions, and he scorned that. He was a man every inch of him, and in reply to the offer he said, Before I will do that, I will stay in the gaol until the moss has grown around my eyebrows. Brave John Bunyan!
Sat down to eat and to drink.
Epicurism described and disgraced
I. Who did this? The people; who had impiously presumed to set up a worship against God. Whence note that feastings and idleness are the undivided companions of idolatry. The counsel, then, of the apostle, upon this ground, is not unseasonable (1Co_10:7). Be not idolaters, as they were. But we are the people of God, and baptized in the name of Christ; there is no fear we should be idolaters. The Jews were Gods people, yet set up the golden calf.
II. When they did this. Even when their case was most miserable, then were they most insensible; for--
1. They had robbed themselves and made themselves poor, in that the ear-rings and jewels which God had given them from the Egyptians they bestowed upon an idol.
2. They had committed an horrible sin, aggravated sundry ways. They had turned the glory of an incorruptible God into the similitude of a calf that eateth hay.
3. For this fearful sin they lie under a heavy punishment: they were now naked, and God was coming to revenge upon them; and after He was entreated, at the instance of Moses, to spare them, yet, for example, three thousand of them were presently slain.
III. But is it not lawful to eat and drink? Yes, it is not lawful only, but necessary to nourish our life, to repair strength decayed, and enable us to our duties and calling. Nay, more: we may use the creatures, not only for necessity, but for delight. God hath given us leave liberally to use His mercies, and furnished us with variety far beyond necessity. He hath not given bread only to strengthen the heart, but oil to make the face shine. What, then, did this people other? They failed in many things.
1. Whereas the chief end of eating and drinking is to glorify God (1Co_10:31), the end of this eating and drinking was to dishonour God and honour the calf.
2. Whereas eating and drinking should fit us to our duties and callings, both general and special, they by eating and drinking made themselves fit for nothing but play and wantonness.
3. Whereas men ought to eat and drink according to the call of nature, in sobriety and moderation, the text noteth an intemperate waste both of time and creatures, addicting themselves to the creature and nothing else.
4. Whereas feastings are seasonable in times of joy and gladness, these feast in a time when Gods judgments are coming on them for their sin, and so the deepest sorrow would better beseem them, as also did they in Noahs time. They ate and drank, etc. (and Isa_5:12), not considering the work of God. (T. Taylor, D. D.)
Rose up to play.--
On recreation
If we be ruled by God in our sports and rejoicings, we must listen to His directions.
I. First, our choice must be of sports in themselves lawful. We may not play with holy things, suppose Scripture phrases; we must fear the holy name of Jehovah, not play with it. Neither on the other side may we play with sin, or things evil in themselves, viz., to make one drunk or swear, or to laugh at such persons. It is a matter of sorrow to see Gods image so defaced. So in other sinful merriments. Or if we have not warrant for them, by general rules of the Word, if the laws of the land prohibit them as unlawful. Here pause on that rule (Php_4:8). And Christian wisdom will also guide us to the choice of the best sports. A spiritual mind will choose spiritual recreations, as a carnal mind will use carnal.
II. Secondly, when we have chosen warrantable sports, we must beware we sin not in the use of them. And to keep us from sin in our recreations we must look to our neighbour, to ourselves.
1. For our neighbour two rules must be observed: one of wisdom, the other of justice.
(1) For wisdom: we must wisely sort ourselves in our sports with the most sober, godly, and wise of our degree, condition, and sort of life, that may rather watch over us that we offend not in them than anyway draw and provoke us so to do. No pestilential air so contagious as where swearers and riotous gamesters are met.
(2) For justice: the rule is that we must not use gaming as a colour to purchase our neighbours money, or to help ourselves by the hindrance of his estate.
2. We must look carefully to ourselves. First, for our affection, that it be moderate. We may use lawful sports, but not love them. Secondly, for our ends. Our ends must not be to pass the time, which passeth whether we will or no, and we ought to redeem our time, and not let it pass without gaining something better than itself; nor yet to maintain idleness as men that cannot tell what to do with themselves else. Again, the end of sport is preservation of our health, both of soul and body, and not to impair the health of either, as many by watching at play, and forgetting or foregoing their diet and rest for play, destroy their health and call in numbers of diseases on themselves, and oftentimes untimely death. Lastly, seeing nothing can be lawful wherein some glory accrues not to God, therefore, if the end of our sports be not to enable us with cheerfulness in duties of religion and Christianity, it will all be returned as sin in this reckoning. (T. Taylor, D. D.)
The right use of amusements
Remember our amusements and recreations are merely intended to fit us for usefulness. I hope that none of you have fallen into the delusion that your mission in life is to enjoy yourselves. Pepper and salt and sugar and cinnamon are very important, but that would be a very unhealthy repast that had nothing else on the table. Amusements and recreations are the spice and the condiment of the great banquet. But some of you over-pleasuring people are feeding the body and soul on condiments. We are to make these recreations of life preparations for practical usefulness. We must make our amusements a reinforcement of our capacity. Living is a tremendous affair, and alas! for the man who makes recreation a depletion instead of an augmentation. Once when the city of Rome was besieged by Hannibals army there was a great shout of laughter inside the walls, and it strangely frightened the besieging army, and they fled in wild precipitation. That is a matter of history. But no guffaw of laughter will ever scatter our foes, or lift our besiegement, or gain our victory. It must be face to face, foot to foot, battle-axe to battle-axe, if we achieve anything worthy. Can you imagine any predicament worse than that which I now sketch? Time has passed, and we come up to judgment to give our account for what we have been doing. The angel of the judgment says to us: You came up from a world where there were millions in sin, millions in poverty, millions in wretchedness, and there were a great many people, philanthropists and Christians, who toiled themselves into the grave trying to help others. What did you do? And then the angel of the resurrection, the angel of the judgment will say: Those are the women who consecrated their needle to God and made garments for the poor. The angel of the resurrection, the angel of the judgment facing the group of pleasurists: What did you do? Well, says one of them, I was very fond of the drama, and spent my evenings looking at it. May the Almighty God forbid that you and I should make the terrific mistake of substituting merriment for duty! Pliny says that the mermaids danced on the green grass, but all around them were dead mens bones. Neither bat nor ball, nor lawn tennis racquet, nor croquet mallet, nor boat, nor skate--although they all have their uses--can make death, life, and eternity happy. (T. De Witt Talmage, D. D.)
A sermon on play
Play is neither idleness nor folly. It is one of the many good things which have come into your life from heaven. It is a gift from God. It is a part of your life as truly as prayer is, as truly as the soul itself is. And it is part of the life of children all the world over.
1. Now, the first thing I want you to see is that this playing of you boys and girls is a pleasure to God. He is a God so kind and loving that He delights in everything innocent that is a delight to you. Just as He delights in the songs of birds and in the colour and fragrance of flowers, He delights in the play of childhood.
2. God has made play a part of your life, because He wants you to be strong. He has work waiting in the years to come for every boy and girl on the earth. And although it is not all the same kind of work, all of it is work which will want strength for the doing. Therefore He will not have you always at tasks. He has divided the time for tasks with the time for play. He will have you out in the open air. By your games He will have your body in endless motion. You shall run and not be weary.
3. For another thing God wants you to have a happy gateway into life. Nobody can tell beforehand whether your after-life will be happy. In games you are joined together, just as we who are old are in our toils. The playground is a little world. You cannot have any pleasure in any of its games unless you try to have the others playing with you as happy as yourself. To be unkind, unjust, unfair, or ungenerous in a game is to spoil it or bring it to an end. Surely this is a new, rich addition to our knowledge of God when we discover that the same kind Father, who gave His Son to die for us, that He might deliver us from sin and death, made the joy and play of boys and girls in the streets and in the house. May you carry something of the joy of it through life with you, and may you remember that God has been so good to you that He has set your life between two worlds of joy--the world of your happy childhood and the world that awaits you in heaven! (A. Macleod, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Exodus 32
CHAPTER XXXII.
THE GOLDEN CALF.
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Exodus 32
While God was thus providing for Israel, what had Israel done with God? They had grown weary of waiting: had despaired of and slighted their heroic leader, ("this Moses, the man that brought us up,") had demanded gods, or a god, at the hand of Aaron, and had so far carried him with them or coerced him that he thought it a stroke of policy to save them from breaking the first commandment by joining them in a breach of the second, and by infecting "a feast to Jehovah" with the licentious "play" of paganism. At the beginning, the only fitness attributed to Aaron was that "he can speak well." But the plastic and impressible temperament of a gifted speaker does not favour tenacity of will in danger. Demosthenes and Cicero, and Savonarola, the most eloquent of the reformers, illustrate the tendency of such genius to be daunted by visible perils.
God now rejects them because the covenant is violated. As Jesus spoke no longer of "My Father's house," but "your house, left unto you desolate," so the Lord said to Moses, "thy people which thou broughtest up."
But what are we to think of the proposal to destroy them, and to make of Moses a great nation?
We are to learn from it the solemn reality of intercession, the power of man with God, Who says not that He will destroy them, but that He will destroy them if left alone. Who can tell, at any moment, what calamities the intercession of the Church is averting from the world or from the nation?
The first prayer of Moses is brief and intense; there is passionate appeal, care for the Divine honour, remembrance of the saintly dead for whose sake the living might yet be spared, and absolute forgetfulness of self. Already the family of Aaron had been preferred to his, but the prospect of monopolising the Divine predestination has no charm for this faithful and patriotic heart. No sooner has the immediate destruction been arrested than he hastens to check the apostates, makes them exhibit the madness of their idolatry by drinking the water in which the dust of their pulverised god was strewn; receives the abject apology of Aaron, thoroughly spirit-broken and demoralised; and finding the sons of Levi faithful, sends them to the slaughter of three thousand men. Yet this is he who said "O Lord, why is Thy wrath hot against Thy people?" He himself felt it needful to cut deep, in mercy, and doubtless in wrath as well, for true affection is not limp and nerveless: it is like the ocean in its depth, and also in its tempests. And the stern action of the Levites appeared to him almost an omen; it was their "consecration," the beginning of their priestly service.
Again he returns to intercede; and if his prayer must fail, then his own part in life is over: let him too perish among the rest. For this is evidently what he means and says: he has not quite anticipated the spirit of Christ in Paul willing to be anathema for his brethren (Rom_9:3), nor has the idea of a vicarious human sacrifice been suggested to him by the institutions of the sanctuary. Yet how gladly would he have died for his people, who made request that he might die among them!
How nobly he foreshadows, not indeed the Christian doctrine, but the love of Christ Who died for man, Who from the Mount of Transfiguration, as Moses from Sinai, came down (while Peter would have lingered) to bear the sins of His brethren! How superior He is to the Christian hymn which pronounces nothing worth a thought, except how to make my own election sure.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 7, 15, 21, 25, 30 Exo_32:1. Zeh Mosheh häish = this Moses the man].…
CRITICAL NOTES.—
Exo_32:1. Zeh Mosheh häish = this Moses the man]. The Israelites, thinking that “the man” who brought them out of the land of Egypt had acted the part of a truant, and that they ought to fill up his place by substituting, not another “man,” but a deity, as a more reliable guide. Extravagant and foolish as the idea was, it is not evident that they contemplated wittingly to defy God’s commandment (Exo_20:4), by demanding of Aaron to make them gods. That such was Aaron’s view of the case is quite clear from the words in which he defends his conduct (Exo_32:23). When, however, they beheld the image, then all the evils with which the worship of it in Egypt, the land of their birth, was associated in their minds, seized upon their imaginations with such power that they lost all self-control, and “they said, These are thy gods, O Israel, who brought thee out of the land of Egypt” (Exo_32:4). They were maddened with delight, and “when Aaron saw it” (Exo_32:5), i.e., the effect the image of the golden calf had produced upon the people, he perceived that it was too late to reason with them; and, having weakly yielded to their first sinful demand, he had now no choice, probably, to prevent a mutiny or to save his life, if he manifested any signs of disapproval of their conduct, so he built them an altar “before it,” viz., the golden calf; and perhaps also, in his endeavour to stave off the evil of an idolatrous celebration, he proclaimed “a feast to the Lord” (= Jehovah) for the following day, and that too with the hope, by the mention of the name of Jehovah, of the people calling to mind His commandment against all image worship, and so affording them time to reflect upon it over night, and of Moses returning in the meanwhile.
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MAIN HOMILETICS OF THE PARAGRAPH.—Exo_32:1-7
IDOLATRY
In consequence of the absence of Moses in the mount, the children of Israel are betrayed into an act of gross idolatry. Let us observe—
I. The crime of which they were guilty. That crime was not altogether forsaking God. It is quite evident that these Jews intended to recognise Jehovah in these emblems or this emblem. They wanted a visible representation of Jehovah, and Aaron made the calf as such. Their crime was in making any such visible representation; it was a culpable breach of the second commandment of the covenant words (Exo_20:4). But is there not ever in us this tendency to obscure our vision of God by resting in natural things? The passion for gods in the text is a passion still active in our fallen nature. Is not much of the nature-worship of our age a similar sin? Men talk of honouring God in His works, but really they allow the works of God to hide the personal, spiritual, holy God of Revelation. Is not the worldliness of the age a similar sin? Do we not often think so much of human love, of material wealth, of social honour, of sensational pleasure, that we but feebly realise our spiritual nature, and our dependence upon a spiritual duty for the satisfaction of life? Is not much of the ritualism of the Church in our age a similar sin? We multiply forms and ceremonies, and attach to them a supreme importance. It is all the visible Church until you can hardly see the spiritual Jesus. God is a Spirit, and is to be loved, worshipped, served as such; but there is in us a sad tendency to sink into the worldly, the carnal, the material, and to forget the true and the living God.
II. The inexcusableness of this crime. It was regarded, as this chapter fully shows, as a great and unpardonable crime, and very dreadful was the punishment which followed it. Here we learn—
1. That the expensiveness of such idolatry does not excuse it. They gave their golden earrings—they sacrificed wealth and pride. Will-worship, creature-worship, is often costly, but this does not condone it (1Co_13:3).
2. That the superior nature of the object which comes between us and God does not excuse it. The god was gold. Thine may be no vulgar God,—nature, humanity—but however noble in itself may be the object which eclipses the vision of God, the sin is none the less.
3. That the beauty of the object does not lessen the fault. “The calf was fashioned with a graving tool”—artistically correct. A Church which comes between me and the spiritual Jesus, may be perfect in its architecture, pictures, robes, music, &c., but it is none the less a curse for that.
4. That religious ceremonies going with the idolatry does not justify it, Exo_32:5-6.
ILLUSTRATIONS
BY
REV. WILLIAM ADAMSON
Idol-Idiosyncrasy. Exo_32:1-35.
(1.) Material idolatry has passed away among civilised nations in its literal import. As Macmillan says, the old worship of stocks and stones is now impossible among a professedly Christian people. But although the outward mode has passed away, the essence of the temptation remains the same. Human society is changed, but human nature is unchanged. The impulse which led Israel to seek the golden calf is as strong as ever, and images are set up and worshipped now as fantastic as any pagan fetish or joss. For what is idolatry! Is it not in its essence the lowering of the idea of God and of God’s nature, and the exaltation of a dead image above a man’s own living spirit! Is not an idol whatever is loved more than God, whatever is depended upon for happiness and help independent of God?
(2.) Sooner or later, as Moses pounded the calf and gave the Israelites the dust to drink in punishment of their idolatry, will all such moral idolaters have to drink the dust of their idols. Our sin will become our punishment, our idols our scourges. God is a jealous God, and every soul that turns aside from His love to the lying vanities of the world must drink the bitter water of jealousy, filled with the dust of the bruised and mutilated idols of spiritual idolatry: “This shall ye have at My hand, ye shall lie down in sorrow.”
“Thou art the man within whose heart’s deep cell
All evil sleeping lies;
Lust, in a dark hour waking, breaks the spell,
And straightway there arise
Monsters of evil thoughts and base desire.”
—Greok.
Israel’s Insurrection! Exo_32:1-6. SCENE
I.—The Camp of Insurrection.
1. Infidelity of the people (Exo_32:1) may be illustrated by the glacier and crevasse, and of Aaron by the story of Arnold Winkelreid.
2. Idolatry of the people (Exo_32:4). Breaking the law may be illustrated by the familiar figure of a chain-link which holds a person up, being broken, or by Samuel and Saul’s disobedience as to sacrifices; and making the calf by the homely idea of the Great Eastern having a wooden engineer to pilot her over the ocean waves. Mosaic Intercession! Exo_32:7-14. SCENE II.—The Mount of Indignation.
1. Indignation of Jehovah (Exo_32:7) at Israel’s folly may be illustrated by the story of a father going to New Zealand, leaving his children with certain commands till his return: or by the natural figure of a lamp hung up by a chain being broken in its fall.
2. Intercession of Moses (Exo_32:14) for Israel’s forgiveness, with his pleas of God’s
(1) perfections,
(2) partiality towards,
(3) purpose in, and
(4) promises to Israel, may find simple illustrations, if any are needed, in a mother’s intercession with the father for her offending boy’s pardon; or by the Queen’s intercession at Calais with her husband, King Edward, on behalf of its citizens. Levitical Intervention! Exo_32:15-29. SCENE III.—The Valley of Intervention.
1. Indignity (Exo_32:15) resented by breaking of stone tablets, and by causing Israel to drink of powdered wood and gold. Allusions might be appropriately made here to Dagon, Achan, Saul, or the story of the Chinese boy and the gods.
2. Integrity (Exo_32:25) of the Levites contrasts with the fear, folly, and falsehood of Aaron. Apt references might be found in the histories of Melancthon and Luther, and in the noble tale of the boy stopping the leak in the Dutch dyke.
“Rain and sunshine doth combine,
One side dark, the other bright;
Thus, by nature’s grand design,
In one rainbow both unite.”
—Maguire.
Self-will! Exo_32:1.
(1.) It was but a little boy crying, as he limped towards his father on the rough common. Yet what a lesson it taught! His father had promised to take him to a lovely scene across the stony waste if he would promise to be led by the hand, and not be rebellious or impatient. And he had promised, as boys will promise, and failed, as boys will fail. Hardly had he set out than he began to murmur at the length of the walk. When the father seriously reminded him of the promise to obey and exercise patience, he was silent and submissive. But presently he let go of the strong, wise hand, turned aside from the path, struck his foot against a rugged rock, and straightway cried out with pain. The scar remained till death.
(2.) Israel was God’s wayward, self-willed child. They thought that they could do without the Father’s hand, though they had promised to be guided by Him, who was able and ready to conduct them to the green fields of Eden. And so they wander aside, stumble against the rough flints, experience the misery of self-sufficiency and disobedience, and learn that the way of transgressors is hard. On Israel’s national life the scar was visible, even to the hour when Titus shivered its massive structure.
“Therefore, O man, remember that thy heart
Will shed its pleasures as thine eye its tears;
And both leave loathesome furrows.”
—Bailey.
Sinful Self-Sacrifice! Exo_32:2-3. Whale says, People often spend more in superstition than Christians for the truth. To gratify self they do not mind making many sacrifices. To have his golden calf of ambition or popular adulation the man of the world will freely scatter largesses on all sides with bounteous hand. With what lavish magnificence did the ancient heathen adorn their temples of superstition! With what profuse prodigality will some modern men of science, or some wealthy student of atheisim, spend his riches to gratify his selfish—it may be sinful—motives! Who amongst us is willing to do as much for Jesus as these Israelites did to have self gratified in the golden calf? At the present time, in our own country, a man of great wealth spends his whole fortune in the issue of infidel tracts and pamphlets, which are disseminated broadcast over the world. Atheism is his idol-deity. He worships the golden calf of blank atheism. He devotes his immense riches to its exaltation. There are few Christians willing to make such supreme sacrifices for their God.
“I gave My life for thee,
My precious blood I shed,
That thou might’st ransomed be,
And quickened from the dead.
I gave My life for thee;
What hast thou given for Me?”
—Havergal.
Sin’s Deceit! Exo_32:3-6. There is a beautiful picture of a female with a sweet but melancholy expression of countenance. She kneels on the top of the rock, and is singing to a harp, which she strikes with her graceful fingers. Below is a boat with two men in it—the one old and the other young. The boat is rapidly hearing the rocks, but both the men are utterly unconscious of their danger. The old man has ceased to hold the helm—the young man has dropped the oars. Both are fondly stretching out their hands towards the deceiving spirit—wholly entranced with her song. A few moments more, and their boat will be a wreck. Israel was thus captivated. Lured on by the weird melody of a craving for visible worship, they were now on the wide river borne onwards toward the jagged rocks of destruction.
“The fruit of sin, goodly and fair to view,
Deceives us in its beauty. Pluck’d, it turns,
To ashes on our lips.”
—Webster.
Bull-Worship! Exo_32:4.
(1.) From the earliest times the Egyptians adopted certain animals as representatives of their deities. The symbolism of these selections has been entirely lost, inasmuch as the deities were lost sight of in the creatures by whom they were symbolised. It was so with Apis-adoration: an animal most sacred in the later age of Egypt. It is supposed that the Israelites borrowed their idolatrous idea of the calf from this form of bull-worship, which they had observed in Egypt.
(2.) Sir Gardner Wilkinson, however, says that they borrowed their notion of the “golden calf”—not from Apis-adoration, but from the worship of Mnevis. This was the sacred ox of Heliopolis. At his worship were offerings, dancing, and rejoicings. And it is supposed that the Israelites adopted these; or rather, resumed them as religious revelries in which they had joined during their sojourn in Egypt. Satan
“Moved Israel and their timid priest to carve
Their idol god, and interweave with songs
Their naked dances round the golden calf:
Vision of horror and of grief.”
—Bickersteth.
Aaronic Action! Exo_32:4-5.
(1.) Among the high Alps, the traveller is told in certain places to proceed as quietly as possible. On the steep slopes overhead, the snow hangs so evenly balanced that the sound of the voice, the crack of a whip, the report of a gun, or the detachment of a snow-ball may destroy the equilibrium and bring down an immense avalanche that will overwhelm everything within reach in ruin.
(2.) The Israelites were in such a position. Their moral character was unstable—their principles unfixed. They were so evenly balanced between good and evil that a word from Aaron in the wrong direction threw them down into the abyss of idolatry. Had Aaron stood firm—stiff and silent as the rocks around, the tumultuous heaving would have ceased.
(3.) Are there not souls around us hanging so nicely poised on the giddy slopes of temptation, ready, on the least encouragement or yielding on our part as Aaron did, to come down in terrible avalanches of moral ruin, crushing themselves and others in their fall? To stand firm, says Richter, may save a world.
“Be great in act! So shall inferior eyes,
That borrow their behaviour from the great,
Grow great by your example, and put on
The dauntless spirit of resolution.”
—Shakespeare.
Visible Gods! Exo_32:5.
(1.) Adam Clarke says there is one pretence that Roman Catholics have for the idolatry of their image-worship. Their high priest, the Pope, collects the ornaments from the people, and makes an Image—a crucifix—a Madonna. The people worship it; but the Pope says that it is only to keep God in remembrance. But of the whole, God says, “They have corrupted themselves.” He will have nothing to do with visible media through which He is to be worshipped. God is a Spirit, and they that worship Him must do so in Spirit and in truth.
(2.) Therefore, as Hallam says, any image substituted for the living and loving God, who is invisible, is a portentous shadow projected from the slavish darkness of an ignorant heart. It is as much idolatry to worship God under a visible symbol, as it is to worship the image of a false divinity. Both forms of idolatry deceive the soul, harden the heart, and drag their votaries into complete alienation from God.
“The heart surrendered to the ruling power
Of some ungoverned passion, every hour
Finds by degrees the truth that once bore sway,
And all their deep impressions wear away,
So coin grows smooth, in traffic current passed,
Till Cæsar’s image is effaced at last.”
—Cowper.
Revelry Rites! Exo_32:6. The worship of Apis assumed a bacchanalian character, attended by the wildest and most extravagant revels. Herodotus says, that on the feast day of the gods all the Egyptians arrayed themselves as soon as the bull left his gilded asylum, and gave way to feasting and revelry. Hilarious processions formed an important feature of the Egyptian ritual; as might be expected in a country where the cloudless sky and the elastic air predispose men to mirth and indolence. Drumann remarks, that they were like orgies—that even women appeared in them—that they were followed by indecent songs and dances—and that they were accompanied by clamorous music and drunken feasts. There were also mimès and mummeries, like the Roman Saturnalia, in which the actors painted their faces, and ridiculed or struck the bystanders.
“Men are but children of a larger growth;
Our appetites are apt to change as theirs,
And full as craving too, and full as vain;
And yet the soul shut up in her dark room,
Viewing so clear abroad, at home sees nothing;
But like a mole in earth, busy and blind,
Works all her folly up, and casts it outward,
To the world’s open view.”
—Dryden.
Divine Omniscience! Exo_32:7-8. Israel lost sight of the fact that though Moses could not see, God could. Creeping down stairs at night towards the orchard, the little boy forgot that while his father’s eyes were locked in slumbers deep, yet there was One whose eye neither slumbers nor sleeps. But when he stood beneath the favourite apple-tree—when he stretched forth his hand to the branch—when he lifted up his eye to the tempting, coveted, rosy-cheeked fruit; lo! a star twinkled its ray upon him, and seemed to say, “God sees.” And the little fellow shrank back—retreated from the garden—betook himself upstairs, repeating to himself the Scripture words “Thou God seest.” Ah! had Israel only remembered this, the sin had not been committed, and the dire mischief had not been wrought.
“Though all the doors are sure, and all our servants
As sure bound with their sleeps, yet there is ONE
That wakes above, whose eye no sleep can blind;
He sees through doors, and darkness, and our thoughts.”
—Chapman.
Self-Corruption! Exo_32:7. “Thy people have corrupted themselves, i.e., as the original and English words imply, they have broken themselves up together.
(1.) Material disintegration! The clay and soil of our fields are caused by the oxidation or burning of pure metals. They are, in fact, the ashes of metals. The dirt that cleaves to our footsteps, as the emblem of all impurity, is produced by the disintegration of the brightest metals, or the most sparkling jewels.
(2.) Mental disintegration! Jehovah tells Moses that Israel had corrupted itself. A few days before they were as His jewels; now they had voluntarily entered upon a process of disintegration. Passion had broken loose from the law of cohesion to God; and they were fast becoming as mud—the foul product of the pure crystal under self-corruptive influences.
(3.) Moral disintegration! All sinful thoughts, and words, and deeds, have such corrupting effects. By this, man breaks the order and law of his existence, and his whole nature disintegrates in the atmosphere of sin. The whole being becomes vitiated, disordered, and corrupt. What was once more or less solid and valuable has become dust and ashes.
“The basis sinks, the ample piles decay,
The stately fabric shakes and falls away.”
—Crabbe.
Retribution! Exo_32:2-8.
(1.) Yes, they were rebels taken red-handed in revolt against their king. Not only had they taken up arms against their liege lord, and entered into negotiations with his relentless foe, but they had endeavoured to induce many of their fellow-countrymen to join them in their rebellious and lawless course. To spare them from punishment would be to leave them opportunity of bringing wider ruin upon all and sundry. For the sake of the people, and especially the weak, it was necessary that retribution should overtake these red-handed communistic leaders.
(2.) Daniel Defoe, in his far-famed “Life of Robinson Crusoe,” and John Bunyan, in his widely-known allegory of the Holy War, have shown how this apparently severe treatment was in reality true charity and compassion. And is it not from the same cause that the lost angels and men are to be “for ever” shut up in darkness, and precluded from entering amongst the redeemed? It is often the greatest mercy to exercise strictest justice. Severity to one may save the many from temptation, nay, from ultimate destruction. Pity!
“I share it most of all when I share justice,
For then I pity those I do not know,
Which a dismiss’d offence would after gall?
And do him right that, answering one foul wrong,
Lives not to act another.”
—Shakespeare.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 I. The very essence of idolatry is not spiritual…
Exo 32:1
Notice:—
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I. The very essence of idolatry is not spiritual ignorance and obtuseness, but a wilful turning away from the spiritual knowledge and worship of God. (1) This act of idolatry was in the very front of the majesty and splendour of Jehovah revealed on Sinai. It was in the very face of the mount that might not be touched and that burned with fire, and the sound of the trumpet, and the voice of words, by which the Lord God of hosts was declaring Himself to the people there. The people saw the glory of God, and while the vision was there, and all its impressions fresh on their hearts, they made themselves a molten calf, and sang, "These, O Israel, be thy gods." (2) With the idol before him, the priest proclaimed a feast unto the Lord; and the people pleased themselves with the thought that they were "fearing the Lord, while they served their own gods." The real heart of idolatry is here laid bare. It is, in plain terms, an effort to bring God within reach, to escape the trouble, pain, and weariness of spiritual effort, and substitute the effort of the eye, hand and tongue for the labour of the soul. (3) In God’s sight, that is, in reality, this is a turning away from Him. They meant this bull to be an image of God their Leader. God saw that it was an image of their own idolatrous and sensual hearts.
II. The contrast between the prophet and the priest. Priests have in all ages been the willing ministers of idolatry; as an order they have rarely lifted up their voice against it unless inspired by the prophets of truth. The prophet becomes the censor of the priesthood; while the priesthood marks the prophet as a man to be silenced and, if possible, put down. The perfect Mediator is both Priest and Prophet. He reveals God to man in conducting man to God. The Christian priesthood partakes of this double character.
III. The central principle of idolatry is the shrinking of the spirit from the invisible God. It is the glory of the Incarnation that it presents that image of the invisible God which is not an idol, that it gives into the arms of the yearning spirit a Man, a Brother, and declares that Jesus Christ is the God of heaven.
J. Baldwin Brown, The Soul’s Exodus and Pilgrimage, p. 178.
References: Exo 32:1.—Old Testament Outlines, p. 28. Exo 32:7.—G. Matheson, Moments on the Mount, p. 12.
Exo 32:24
I. There never was a speech more true to one disposition of our human nature than this of Aaron. We are all ready to lay the blame on the furnaces. "The fire did it," we are all of us ready enough to say. "In better times we might have been better, broader men, but now, behold, God put us into the fire, and we came out thus."
Our age, our society, is what, with this figure taken out of the old story of Exodus, we have been calling it. It is the furnace. Its fire can set, and fix, and fasten what the man puts into it. But, properly speaking, it can create no character. It can make no truly faithful soul a doubter. It never did. It never can.
II. The subtlety and attractiveness of this excuse extends not only to the results which we see coming forth in ourselves; it covers also the fortunes of those for whom we are responsible. Everywhere there is this cowardly casting off of responsibilities upon the dead circumstances around us. It is a very hard treatment of the poor, dumb, helpless world which cannot answer to defend itself. It takes us as we give ourselves to it. It is our minister, fulfilling our commissions for us upon our own souls.
III. There is delusion and self-deception in this excuse. Very rarely indeed does a man excuse himself to other men and yet remain absolutely unexcused in his own eyes. Often the very way to help ourselves most to a result which we have set before ourselves is just to put ourselves into a current which is sweeping on that way, and then lie still, and let the current do the rest, and in all such cases it is so easy to ignore or to forget the first step, and so to say that it is only the drift of the current which is to blame for the dreary shore on which at last our lives are cast up by the stream.
IV. If the world is thus full of the Aaron spirit, where are we to find its cure? Its source is a vague and defective sense of personality. I cannot look for its cure anywhere short of that great assertion of the human personality which is made when a man personally enters into the power of Jesus Christ.
Phillips Brooks, Sermons Preached in English Churches, p. 43.
References: Exo 32:24.—S. Macnaughton, Real Religion and Real Life, p. 244; S. Cox, The Genesis of Evil, p. 212. Exo 32:26.—Spurgeon, vol. xxvi., No. 1531, and My Sermon Notes, p. 36; G. Brooks, Outlines of Sermons, pp. 121, 282. Exo 32:29.—J. Burns, Sketches of Sermons on Special Occasions, p. 254. 32—Preacher’s Monthly, vol. ii., pp. 223, 225.
Exo 32:31-32
I. There are three reasons why intercession is a very high duty. (1) It is a power given to every man to wield, a mighty instrument for which we are responsible. (2) It is love’s utterance in its holiest expression. (3) You are never walking so accurately in the likeness of Jesus Christ as when you are praying for a fellow-creature. On these three pillars the duty of intercession rests.
II. There are great privileges connected with intercession. (1) It is a beautiful way of giving expression to love. (2) It revives the spirit of prayer in ourselves.
III. Intercessory prayer must be: (1) intensely earnest; (2) accompanied with thanksgiving; (3) we should have a regular, defined period for it.
Intercession is the climax of prayer, because it was the climax of Christ’s prayers.
J. Vaughan, Meditations in Exodus, p. 78.
The nobler meekness is that which comes forth victorious from the struggle with strong emotion, and wins a glory from the passion it has subdued. The indication of an impetuous, fiery spirit in Moses only reveals the beauty of the meek patience which marked his life.
I. In the story of the golden calf we see (1) man’s natural tendency to worship; (2) we see the Israelites employing the very tokens of their deliverance to build a god for themselves. The very gifts of Heaven—wealth, intellect, power—men turn into idols. (3) In worshipping a golden calf the Israelites utterly degraded themselves.
II. The godliness of Moses manifested itself in self-sacrificing sympathy. Fronting death and its mystery, he stood sublimely willing even to be cut off from God if the sin of the people might thereby be forgiven. (1) His revulsion from their sin mingled with his own love for the people. The holiest men ever feel most deeply the sin of their fellows—they see its seeds in themselves; they find its shadow falling across their heaven. (2) He felt the promise of his people’s future. In them lay the germ of the world’s history; through them might be unfolded the glory of Jehovah before the face of all nations. Gathering these feelings together, we understand his prayers.
E. L. Hull, Sermons, 3rd series, p. 106.
References: Exo 32:30-35.—Parker, vol. ii., p. 273. Exo 32:31.—R. D. B. Rawnsley, Sermons in Country Churches, 3rd series, p. 148. Exo 32:31, Exo 32:32.—H. Grey, A Parting Memorial, pp. 135, 155. Exo 32:32.—C. J. Vaughan, The Liturgy and Worship of the Church of England, p. 167. 32—Parker, vol. ii., p. 265. 32-34.—W. M. Taylor, Moses the Lawgiver, p. 214. 32-39.—J. Monro Gibson, The Mosaic Era, p. 119. Exo 33:2.—Parker, vol. ii., p. 280. Exo 33:7.—Spurgeon, Sermons, vol. vii., No. 359. Exo 33:8.—J. Burns, Sketches of Sermons on Special Occasions, p. 140. Exo 33:9-23.—Clergyman’s Magazine, vol. v., p. 338. Exo 33:12.—J. Baldwin Brown, The Divine Life in Man, p. 266.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 Subdivision 2. (Exo 32:1-35; Exo 33:1-23; Exo 34:1-35.)
Subdivision 2. (Exo 32:1-35; Exo 33:1-23; Exo 34:1-35.)
The breach of the first covenant, and the mixture of law and grace in the second, -the "ministration of death."
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In that which follows here we have the breach of the first covenant and the establishment of the second, -that under which the people went into the land. Under the first, they could not really be said to have stood at all: it was no sooner made than broken; as under pure law none could stand. The trial of it, however, readily undertaken by those ignorant alike of themselves and of God, was, on that very account, and for the continual lesson of what man is, needed to be made, in order that God’s grace might have room to show itself, as to self-righteousness it could not. Thus from the beginning God contemplated this second covenant rather than the first, and with it the tabernacle-types plainly connect themselves. The people are, according to this, already sinners, and the special priesthood of Aaron, with the whole mediatorial system connected with it, applies itself to this condition.
Yet we must not confound this second legal covenant with the "new" one, under which Israel will inherit the land, and find abiding blessing in the day yet to come. They are still in contrast, as the epistle to the Hebrews at large explains. And the covenant with Abraham, as is shown in that to the Galatians, refuses equally, as a covenant of promise, to be supplemented by conditions of law (Gal 3:15-18). The Abrahamic and the new covenant are in substance one: the second legal covenant is in character but a modification of the first here, and in result like it, -nay, more completely what the apostle calls it, a "ministration of death" and of condemnation." (2Co 3:1-18.)
The lesson is for us, and in all this Israel only represented man as man -ourselves, therefore, for we are men: "As in water face answereth to face, so the heart of man to man." (Pro 27:19.) Therefore if "whatsoever the law saith it saith to them that are under the law," none the less is it "that every mouth may be stopped, and all the world may become guilty before God." Our interest in all that we find here is not, therefore, to be such as might be in a past history merely, but fully and intensely personal.
Under pure law, we no more than they could stand a moment. Who could think to stand before Him in rigor of its pure and holy requirements? But the trial is not complete when we have learned that. It is much more than this to realize that we are "without strength," and that we need, not assistance to keep the law, but true SALVATION.
"When we were yet without strength, in due time Christ died for the ungodly." The "due time" was when that was fully proved and therefore the need of that which proved it, -the "ministration of death" and "of condemnation."
Not yet could God reveal aright His grace, though in proportion as the need declared itself so did the grace, and thus a mingled system -neither pure grace nor pure law, but just what in the thought of most the gospel should be. Therefore the need that the trial here should be more thorough and patient than the last, as now, when God has spoken of mercy in Himself, it can be. The trial in this case lasted until the captivity. Its issue was decisive, as "a ministration of death" must be. In the grace of the gospel, the dead hear the voice of the Lord, the life-giver, and live (Joh 5:25).
But while the result to the people as a whole was thus protracted, the beautiful system of types connected with the law brought nigh to faith already, in measure, at least, the grace it needed. Externally the vail was over Moses’ face; but where the law was allowed to do its work upon the conscience, and the soul realizing its guilt turned with it to God, it could with the Psalmist learn to say, "Thou art my hiding-place." The thirty-second psalm, with other kindred ones, throws a comforting light upon the way in which under the shadows of law grace could yet be realized. Let us not on that account confound the two conflicting elements in this second law-giving, nor deceive ourselves as to the necessary result of the mixture of law and grace. The grace thus mixed made it only a more searching exposure and demonstration of man’s condition. It was a ministration of death.
1. In the first section here we have the action of divine righteousness in view of the rebellion of the people, while yet God acts as He will in the sovereignty of His grace. The legal covenant has not, of course, tied His hand in this respect, nor can He forget, though for the moment it might appear so, that promise to the fathers which we have seen to be that upon which He had acted in redeeming them out of Egypt. Nay, in fact, grace governs all, and the law itself is but its handmaid: its lessons, with all their sternness, do but shut us up to the necessity of grace.
(1) In the rebellion of the people, human nature shows itself in the blindness and folly of its religious side. It will make a god rather than not have one, and is not competent to estimate the value of a god so made. Beyond doubt, even with the wisest of those that follow it, there is in idolatry more than the virtue of a symbolic teaching. There is a mysterious supernatural power which is supposed to reside in the image, and which, at least, has a strange fascination for men, as shown in the general spread of idolatry over the earth, its invasion of Judaism, and long afterward of Christianity. No folly seems more complete than that of bowing down to the work of one’s own hands, yet here is shown out what in reality its power is. Not liking to retain God in his knowledge, man makes Him what he wishes Him to be -the reflection of his own passions and desires. These are what already control him, and so he but yields himself to their control in his idol. A new power is added to this when man’s original choice becomes confirmed by the adoption of many and by lapse of time concealing its origin, so that it comes to have authority over the conscience as well as power over the heart, -authority which may soon over-top the other.
What Samuel says to Saul long afterward is illustrated here: "For rebellion is as the sin of witchcraft, and stubbornness is iniquity and idolatry." (1Sa 15:23.) So we find it in this case; and of how many more subtle forms is this as true!
The effect is seen in the manner of their new worship, consecrated though they would have it with Jehovah’s name. "The people sat down to eat and drink, and rose up to sport" -after the heathen manner. They were "broken loose," as was said of them directly afterward. "Inasmuch as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things that are not seemly." (Rom 1:1-32.) Broken loose from God, as men they degrade themselves. In Aaron’s fall with them, both the ruin of man and the unrepenting grace of God are manifest. God is marking him out for the high-priesthood in Israel, while he is making the golden calf below!
(2) Above, Jehovah now makes known to Moses the sin of the people, laying the burden of them upon him -"Thy people, whom thou broughtest up," -putting their case into his hands, so that if he but said so, they should be destroyed, and Moses’ own seed become the nucleus of a nation. But He well understands the man whom He is addressing; and Moses shows himself a beautiful type of the great Intercessor, the Servant of the divine glory and the people’s need. Moses is here fully established as the mediator of the covenant in the new condition of things that was to ensue.
(3) So too Levi consecrates himself to his office now (Deu 33:8-9,) by the demonstration of a fidelity to God which in zeal for His glory allows the interference of no human tie. The tables of the first covenant are broken beneath the mount, in token that the covenant itself is at an end; and judgment only remains, executed by the hands of kindred; for the breach with God loosens all bonds at once.
(4) Moses himself also fails in the atonement that he proposes. This is impossible, even to a devotion well-nigh unequaled among mere men. But "none can by any means redeem his brother, nor give unto God a ransom for him." (Psa 49:7.) To the eager demand, therefore, "And now, if Thou wilt forgive their sin; and if not, blot me, I pray thee, out of the book that Thou hast written," God can only reply, "Whoso sinneth against Me, him will I blot out of My book." Yet He confirms the commission to lead the people to the land He had promised, though the stroke of judgment could not be so averted. Another would one day offer Himself in atonement for more than Israel, and would not fail.
2. Although God will still, therefore, fulfill His promise, and bring them into the land, yet in the meanwhile His own relationship to them is compromised, nor can He in this condition go in their midst as heretofore. They must take the place of those whose sins had separated them from the Lord, for in such a place alone could He show them mercy. Moses too must be recognized as the one through whom alone He could have to say to them, -the mediator, and though not an atoning mediator, the type of Him who would be that. This, then, is plainly the meaning of what is before us in this section; and its importance is plain.
(1) In the first place, then, Jehovah declares to them through Moses why He cannot take His place in the midst. Were He to do so, they would be consumed by His holiness. Let them strip themselves of their ornaments and await His judgment in the attitude of repentance. For to take the place of condemnation is repentance. The people accordingly strip themselves of their ornaments at the mount.
(2) In further sign of where they are, Moses removes from the camp the tent which had been heretofore connected with the worship of Jehovah, and pitches it outside and afar off, and calls it "the tent of meeting," for all who now sought the Lord had to go out to the tent. There, too, the intercourse between Jehovah and Moses was seen by the awe-stricken people -Jehovah speaking with Moses out of the pillar of cloud, "face to face," as a man speaketh with his friend. It is here that the peculiar glory of Moses is announced (Deu 34:10), and it is here that we see especially the image of that far greater Prophet whom he represented. Christ, the Son of the Father, in perfect communion with the Father, is the One who alone can thus occupy the Mediator’s place. How blessed to see Him in it! Upon this link with God our all depended when every natural link was broken.
3. The way is now prepared for restoration, and this we find in the concluding section. Moses takes fully the ground of grace and of God’s promise, and God reveals Himself afresh, declaring His grace, though it is not yet the full grace of the gospel. Here, of necessity, all these types fail: they are the shadow, not the image. The special testimony of law to man, that by law the way to God could not be opened, would have in that case itself failed.
(1) In the first place, then, the grace of God is emphasized, and as sovereign grace, in dealing with the sin that had come in. It is Moses’ plea, and to it God answers promptly, proclaiming that He shows mercy as He will. But to Moses’ desire to behold His glory He can only answer in a qualified way. Man cannot see His face and live, and as yet He had not come who could say, "He that hath seen Me hath seen the Father." Moses, therefore, had to be covered by the divine hand while the glory passes by, and then sees but the back part, -a thing most significant as to the character of the law as then given, -the way into the holiest not manifested, no ability to stand before Him, thus God Himself in His full blessedness unknown. It is a thoroughly kindred thought with that which Solomon uttered in the day of the dedication of the temple, when, the glory of God filling the house, all the priests were driven out! -"The Lord hath said that He would dwell in the thick darkness." Every Spirit-taught Christian will recognize the contrast in the words of the apostle, "We walk in the light as God is in the light."
(2) The tables are now renewed, and the commingling of grace and law is fully seen in the new-made covenant. God declares Himself as Jehovah, the Self-existent God, merciful and gracious, slow to anger, abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression, and sin, -it would seem as if grace were here fully manifest. Straight athwart that magnificent declaration comes this other which seems the antipodes of it,—" but who will in no wise clear the guilty, visiting the sins of the fathers upon the children, and upon the children’s children, to the third and fourth generation." There was yet no justification of the ungodly then, -no gospel, -no attainment of a positive standing before Him. This the apostle implies in Rom 3:25-26, where he contrasts God’s dealing with "sins done aforetime" (R.V.) with the grace of the "present season." In the former case, it was a "passing over of sins." In the present, it is the justification of him who believeth in Jesus. And it is God’s righteousness as seen in the cross that alone reveals how He could thus "pass over." With no revealed ground of righteousness thus yet through which grace might reign (Rom 5:21), and man yet under the trial of law, which has since given sentence (Rom 3:19), the gospel could not as yet be spoken out. This was all the ministration of death and condemnation, although God did not by this tie up His own hands, nor was faith left without encouraging assurance, as we have seen.
But as yet even the mercy declared was but the "back part" of God’s glory, and His face could not be seen. He forgave iniquity, transgression, and sin, and went on with those who merited to be cut off; but with One who could not clear the guilty -and where was the man who was not that? -it required a more positive utterance than this to give any one to know how for himself these two things were to be reconciled, and to give the heart its rest.
More than this needs to be considered before the place of the Mosaic legislation can be rightly apprehended. The question of its silence comparatively as to the eternal condition of the soul has been raised and answered in very different ways. The fact itself is plain: there is remarkable silence; which if a Warburton can weave it into an argument for "the divine legation of Moses," is still a real perplexity to many a soul. Let it be indeed an opinion to be condemned that the fathers only received promises for this transitory life, yet the contrast in this respect between the Old Testament and the New presses for explanation. Only the more so, that we know (but know by the New Testament) that Abraham and the partakers of his faith did look for a heavenly country, and a city which hath foundations, whose builder and maker is God. Why is it left to the New Testament to tell us this? The hearts of men have never been able to satisfy themselves without some faith as to eternity; and where we know they had it, was it likely to have lacked expression? Least of all, where, as the apostle tells us, the life expressed it, is it to be supposed that the lips would not utter the hope of which the life was full?
But if this be so, something must have operated to keep this largely out of the Old-Testament pages, where, as a divine communication, we would expect it not only to be found, but prominent. Can we give any account of this? Any partial account will be helpful surely; and such at least can be given, as we shall see.
A growing revelation, under dispensational differences of light and divine government, has plainly been God’s way of procedure with men from the beginning. He had to teach us both what we are and what He is and does in view of what we are. And the two had to be developed in correspondence with one another. What we are shown to be is the dark background of His own glorious revelation of Himself. But the proof as to what man is (upon which the other waited) required a long detail, slowly accumulating. As Israel had their forty years in the wilderness, so the world had its forty centuries ere "when we were yet without strength," and in the "due time" at last arrived, "Christ died for the ungodly." (Rom 5:6.)
The books of the Old Testament -the revelation of all that long waiting-time -are characteristically books of law, the Pentateuch and the outgrowth from it, and partake of its slow development and reserve. While for faith there are all through glimpses of deeper things, which we, looking back, can now see every where through it, yet on the surface it is God dealing with man here in this world to which these dispensational dealings belong. The race is here, though eternity is before each individual of it. But the law settles nothing as to eternity; blessed be God that it does not! God never proposed to take man to heaven by law-keeping, or to send him to hell for not keeping it. Thus you can neither find heaven among its rewards nor hell among its penalties. The "hell" of our common version, into which the Old Testament declares "the wicked shall be turned" (Psa 9:17), is now well known to be "sheol," or "hades," the place of the dead. And that which in the New Testament is the real hell of fire -"gehenna" -is in the Old Testament but the valley of Hinnom at Jerusalem. Even "the soul that sinneth, it shall die" (Eze 18:4,) refers not, as is commonly supposed, to the second death, but to the first; the soul of a person being, in the Scripture-language, often just the person himself, as where Balaam, for instance, desires that his "soul may die the death of the righteous" (Num 23:10, marg.), where, of course, the second death is not at all in question.
It is, indeed, the death with which we are all familiar which the law threatens to those who disobey it, just as long life in the land, not eternal life in heaven, is held out as a reward for obedience in the fifth commandment: a life which would have been "eternal" (Mar 10:17,) if the law could have found that perfect obedience which no mere man ever rendered. Failing in this, it stopped every mouth from self-vindication, and brought all the world in guilty before God (Rom 3:19).
As to eternity, God was free still to show His grace, while as to man’s claim upon His righteousness, it was demonstrated that he had none. If death, the death that is upon all, were the law’s penalty, every grey hair upon a man’s head was his manifest condemnation; and this was so complete, so universal, that just the completeness of it has blinded the eyes of most as to the reality of it. They suppose that if the law says, "The man that doeth them shall live in them," a life beyond death must be meant; or, similarly, that "the soul that sinneth, it shall die" must mean the "second death," while they do not see that in this case the demonstration intended by the law as to man’s condition would be completely lost. It would be left to eternity to decide whether all had, in fact, failed under it or not; and each one would decide this according to his inclination. But the law as it was, allowed of no such escape; and its sentence, "There is none righteous, -no, not one," appealed to the handwriting of God Himself for confirmation. The finger that had marked the tables of stone marked with no less clearness its verdict on those that were under them.
Death had come in through sin, and death had passed upon all men because all had sinned. It was the manifest stamp upon the fallen creation. But that which had come in by the sin of one, God in the law would give every one opportunity and help to justify his exemption from, if he were able. How fitting the means used which for the most carnal should bring conviction, even while God’s mercy was left free to display itself in a region where, as the law could not convey the reward, so it could no longer enforce the condemnation!
The silence of the law as to eternity was as significant, then, as its utterance was plain in riveting upon man the conviction that by the deeds of the law should no flesh living be justified. And if God added to the law here given the second time the declaration of forbearance and mercy, without which the trial itself could not have continued to its perfect issue -though God permitted, in His goodness, man to turn over the blotted leaf and begin a new one, -yet as there was still no justification of the ungodly, and the measure of requirement necessarily must be still the measure of those ten commandments now afresh given word for word as before -then all was hopeless under this new covenant as under the old.
Faith might discover, however, that these new tables were destined, in fact, for the safe keeping of the ark of the covenant, and to be covered by the "capporeth," at once the throne of God and the blood-sprinkled "mercy-seat"!
(3) The promises are now renewed, and with them the warnings as to separation from the Canaanites and their impure idolatries, to worship the Lord with devotedness of heart and life. It is not difficult to see, in the ordinances that are here afresh insisted upon, the typical holiness of the people who are to be as Moses has just now asked that they might be, the Lord’s inheritance.
(4) The covenant is now completed by writing upon the tables the words of the covenant, the ten commandments. The period of forty days repeated in the mount may show that this covenant, like the former one, has a probationary character. What follows develops this, as the apostle shows us in his commentary upon it (2Co 3:1-18). Let us remember that the first time Moses went up, when the covenant was purely legal, no glory reflected itself in his face: the second time it was evidently connected with the display of God’s glory in His goodness, though not yet by any means His full-orbed grace. Still there was glory; but under law it could not be beheld even as thus reflected. Moses has, therefore, to cover it with a vail while speaking to the people, -a vail which is removed when he goes again into the presence of the Lord. This vail characterizes the dispensation in which the precious things of God’s grace, as we have been looking at them, were necessarily under the cover of typical ordinances. For us the vail is done away in Christ. For Israel it will be also when they turn to the Lord for it is unbelief only that retains it now.
Thus a probationary law, whatever may be mixed with it, is still but law. The least tincture of this destroys the character of grace, darkens the glory of God, and deprives the soul of all its blessedness, as well as of the moral power, which is only found in happiness in God. For us the glory is in the face of Jesus Christ, where to see it is to rejoice in it. But all through that time of legal distance we may be assured that for those who individually turned to the Lord the vail was in some measure taken away. Christ’s day was seen: types shadowed and prophets prophesied of Him. For us His full glory is revealed, and if there be any distance and any vail, it is in the lingering of a vail upon the heart -it is unbelief.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv1, 15, 30 Exo 32:1 - - Exo 32:8; Exo 32:30 -…
Exodus
THE GOLDEN CALF
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Exo 32:1 - - Exo 32:8; Exo 32:30 - - Exo 32:35.
It was not yet six weeks since the people had sworn, ‘All that the Lord hath spoken will we do, and be obedient.’ The blood of the covenant, sprinkled on them, was scarcely dry when they flung off allegiance to Jehovah. Such short-lived loyalty to Him can never have been genuine. That mob of slaves was galvanised by Moses into obedience; and since their acceptance of Jehovah was in reality only yielding to the power of one strong will and its earnest faith, of course it collapsed as soon as Moses disappeared.
We have to note, first, the people’s universal revolt. The language of Exo 32:1 may easily hide to a careless reader the gravity and unanimity of the apostasy. ‘The people gathered themselves together.’ It was a national rebellion, a flood which swept away even some faithful, timid hearts. No voices ventured to protest. What were the elders, who shortly before ‘saw the God of Israel,’ doing to be passive at such a crisis? Was there no one to bid the fickle multitude look up to the summit overhead, where the red flames glowed, or to remind them of the hosts of Egypt lying stark and dead on the shore? Was Miriam cowed too, and her song forgotten?
We need not cast stones at these people; for we also have short memories for either the terrible or the gracious revelations of God in our own lives. But we may learn the lesson that God’s lovers have to set themselves sometimes dead against the rush of popular feeling, and that there are times when silence or compliance is sin.
It would have been easy for the rebels to have ignored Aaron, and made gods for themselves. But they desired to involve him in their apostasy, and to get ‘official sanction’ for it. He had been left by Moses as his lieutenant, and so to get him implicated was to stamp the movement as a regular and entire revolt.
The demand ‘to make gods’ {or, more probably, ‘a god’} flew in the face of both the first and second commandments. For Jehovah, who had forbidden the forming of any image, was denied in the act of making it. To disobey Him was to cast Him off. The ground of the rebellion was the craving for a visible object of trust and a visible guide, as is seen by the reason assigned for the demand for an image. Moses was out of sight; they must have something to look at as their leader. Moses had disappeared, and, to these people who had only been heaved up to the height of believing in Jehovah by Moses, Jehovah had disappeared with him. They sank down again to the level of other races as soon as that strong lever ceased to lift their heavy apprehensions.
How ridiculous the assertion that they did not know what had become of Moses! They knew that he was up there with Jehovah. The elders could have told them that. The fire on the mount might have burned in on all minds the confirmation. Note, too, the black ingratitude and plain denial of Jehovah in ‘the man that brought us up out of the land of Egypt.’ They refuse to recognise God’s part. It was Moses only who had done it; and now that he is gone they must have a visible god, like other nations.
Still sadder than their sense-bound wish is Aaron’s compliance. He knew as well as we do what he should have said, but, like many another man in influential position, when beset by popular cries, he was frightened, and yielded when he should have ‘set his face like a flint.’ His compliance has in essentials been often repeated, especially by priests and ministers of religion who have lent their superior abilities or opportunities to carry out the wishes of the ignorant populace, and debased religion or watered down its prohibitions, to please and retain hold of them. The Church has incorporated much from heathenism. Roman Catholic missionaries have permitted ‘converts’ to keep their old usages. Protestant teachers have acquiesced in, and been content to find the brains to carry out, compromises between sense and soul, God’s commands and men’s inclinations.
We need not discuss the metallurgy of Exo 32:4. But clearly Aaron asked for the earrings, not, as some would have it, hoping that vanity and covetousness would hinder their being given, but simply in order to get gold for the bad work which he was ready to do. The reason for making the thing in the shape of a calf is probably the Egyptian worship of Apis in that form, which would be familiar to the people.
We must note that it was the people who said, ‘These be thy gods, O Israel!’ Aaron seems to keep in the rear, as it were. He makes the calf, and hands it over, and leaves them to hail it and worship. Like all cowards, he thought that he was lessening his guilt by thus keeping in the background. Feeble natures are fond of such subterfuges, and deceive themselves by them; but they do not shift their sin off their shoulders.
Then he comes in again with an impotent attempt to diminish the gravity of the revolt. ‘When he saw this,’ he tried to turn the flood into another channel, and so proclaimed a ‘feast to Jehovah’ !-as if He could be worshipped by flagrant defiance of His commandments, or as if He had not been disavowed by the ascription to the calf, made that morning out of their own trinkets, of the deliverance from Egypt. A poor, inconsequential attempt to save appearances and hallow sin by writing God’s name on it! The ‘god’ whom the Israelites worshipped under the image of a calf, was no less another ‘god before Me,’ though it was called by the name of Jehovah. If the people had their idol, it mattered nothing to them, and it mattered as little to Jehovah, what ‘name’ it bore. The wild orgies of the morrow were not the worship which He accepts.
What a contrast between the plain and the mountain! Below, the shameful feast, with its parody of sacrifice and its sequel of lust-inflamed dancing; above, the awful colloquy between the all-seeing righteous Judge and the intercessor! The people had cast off Jehovah, and Jehovah no more calls them ‘My,’ but ‘thy people.’ They had ascribed their Exodus first to Moses, and next to the calf. Jehovah speaks of it as the work of Moses.
A terrible separation of Himself from them lies in ‘thy people, which thou broughtest up,’ and Moses’ bold rejoinder emphasises the relation and act which Jehovah seems to suppress {Exo 32:11}. Observe that the divine voice refuses to give any weight to Aaron’s trick of compromise. These are no worshippers of Jehovah who are howling and dancing below there. They are ‘worshipping it, and sacrificing to it,’ not to Him. The cloaks of sin may partly cover its ugliness here, but they are transparent to His eyes, and many a piece of worship, which is said to be directed to Him, is, in His sight, rank idolatry.
We do not deal with the magnificent courage of Moses, his single-handed arresting of the wild rebellion, and the severe punishment by which he trampled out the fire. But we must keep his severity in mind if we would rightly judge his self-sacrificing devotion, and his self-sacrificing devotion if we would rightly judge his severity.
No words of ours can make more sublime his utter self-abandonment for the sake of the people among whom he had just been flaming in wrath, and smiting like a destroying angel. That was a great soul which had for its poles such justice and such love. The very words of his prayer, in their abruptness, witness to his deep emotion. ‘If Thou wilt forgive their sin’ stands as an incomplete sentence, left incomplete because the speaker is so profoundly moved. Sometimes broken words are the best witnesses of our earnestness. The alternative clause reaches the high-water mark of passionate love, ready to give up everything for the sake of its objects. The ‘book of life’ is often spoken of in Scripture, and it is an interesting study to bring together the places where the idea occurs {see Psa 69:28; Dan 12:1; Php 4:3; Rev 3:5}. The allusion is to the citizens’ roll {Psa 87:6}. Those whose names are written there have the privileges of citizenship, and, as it is the ‘book of life’ {or ‘of the living’}, life in the widest sense is secured to them. To blot out of it, therefore, is to cut a man off from fellowship in the city of God, and from participation in life.
Moses was so absorbed in his vocation that his life was less to him than the well-being of Israel. How far he saw into the darkness beyond the grave we cannot say; but, at least, he was content, and desirous to die on earth, if thereby Israel might continue to be God’s people. And probably he had some gleam of light beyond, which enhanced the greatness of his offered sacrifice. To die, whatever loss of communion with God that involved here or hereafter, would be sweet if thereby he could purchase Israel’s restoration to God’s favour. We cannot but think of Paul willing to be separated from Christ for his brethren’s sake.
We may well think of a greater than Moses or Paul, who did bear the loss which they were willing to bear, and died that sin might be forgiven. Moses was a true type of Christ in that act of supreme self-sacrifice; and all the heroism, the identification of himself with his people, the love which willingly accepts death, that makes his prayer one of the greatest deeds on the page of history, are repeated in infinitely sweeter, more heart-subduing fashion in the story of the Cross. Let us not omit duly to honour the servant; let us not neglect to honour and love infinitely more the Lord. ‘This man was counted worthy of more glory than Moses.’ Let us see that we render Him
‘Thanks never ceasing,
And infinite love.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The Idolatry of the People
The Idolatry of the People
1-6. The historical narrative is here resumed from Exo_24:18. Becoming impatient at the prolonged absence of Moses on the mount (forty days, Exo_24:18), and despairing of his return, the people prevail upon Aaron to make a god to go before them. From the earrings of the men and women he accordingly makes a golden bull, to which divine honours are paid.
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1. Unto Aaron] Aaron and Hur had been left in charge by Moses; see Exo_24:14. Make us gods] RM 'a god.' The Hebrew word for God has a plural form. In making this demand it is doubtful whether the people intended to abandon the worship of Jehovah altogether, or wished simply to have a visible representation of Him, in other words, whether their sin was a breach of the first commandment of the Decalogue or the second. The words of Aaron in Exo_32:4-5 seem to indicate that he at least regarded the golden bull as an image of the true God; but in Exo_32:8 the people are charged with deserting Jehovah for another god. The one sin naturally leads to the other. The worship of God by means of images degrades God, and the image gradually usurps His place in the mind of the worshipper. See on Exo_15:11; Exo_20:3, Exo_20:4.
2. Earrings] RV 'rings.' Taken by itself the word may mean either earrings or nose-rings. Here the former are expressly intended, but in Exo_35:22 both may be included. Among Eastern peoples earrings were formerly worn both by men and women ('your sons' here; cp. Jdg_8:24), not only as ornaments but as amulets or charms. In modern times men have discontinued the use of earrings, and nose-rings are worn only by the Bedouin women.
4 After he had made it] read with RV, 'and made it.' The calf was really a bullock. It is usually supposed that the symbol was derived from the worship of the Egyptians. But it was a living bull, not an image, that was worshipped in Egypt. More probably, therefore, the symbol was connected with the worship of the Chaldeans and Assyrians, of which some traces may have survived among the descendants of Abraham. A common image with the Assyrians is that of a bull with wings and a human head, emblematic of strength and wisdom. See on the cherubim, Exo_25:18, also 1Ki_12:28.
5. A feast to the Lord] i.e. to Jehovah. See on Exo_32:1. Feasting was a common accompaniment of sacrifice; see on Exo_24:9-11. On the nature of the play in this case see Exo_32:18-19, Exo_32:25, where we learn that it included singing and dancing. Cp. Exo_15:20-21; Jdg_21:19-21; 2Sa_6:12-14; 1Ki_18:26 mg; Isa_30:29.
7-14. God tells Moses of the sin of the people and of His purpose to destroy them. At the intercession of Moses they are spared.
7. Thy people which thou broughtest out] By their own act the people have broken the covenant bond uniting them to Jehovah. In Exo_32:11 Moses pleads that they are the people of Jehovah.
9. Stiffnecked] This common metaphor is taken from a stubborn ox that refuses to submit to the yoke. Cp. Zec_7:11; Hos_4:16 (RV 'stubborn heifer'), Jer_17:23; Neh_3:5; Psa_75:5.
10. Cp. the promise made to Abraham in Gen_12:2. The people having judged themselves unworthy of the promise (cp. Act_13:46), a fresh start will be made with Moses who will be the founder of a new nation. Cp. Num_14:12.
11. In a spirit of noble generosity Moses effaces himself and intercedes with all his soul for the people. See on Exo_32:31. He does not minimise their sin (cp. Exo_32:31), but with a holy boldness he pleads (1) that they are God's own people whom He has redeemed from Egypt (Exo_32:11, cp. Exo_33:13), (2) that their destruction will be misunderstood by the Egyptians (Exo_32:12), and that (3) it will make the promises to Abraham of no effect (Exo_32:13).
12. See on Deu_32:27, and refs. there.
13. Israel] This name is employed rather than Jacob because it suggests the 'prince that had power with God and prevailed': see Gen_32:28.
15-29. The suppression of the idolatry.
15, 16. See intro. to Exodus 20 and on Exo_24:12.
17. Joshua] see on Exo_24:15.
19. And brake them] The people had already broken the law contained in them which was the basis of the covenant.
20. Burnt it] It was probably not solid, but consisted of a wooden core overlaid with gold: cp. Isa_40:19-20; Isa_44:12-19. The total abolition of the idol is indicated in the threefold treatment of burning it, reducing it to powder, and casting it into the water: cp. Deu_9:21. This last action was more than a means of dispersing the very atoms of which it was composed. The people were made to drink the water, a grim symbol of retribution, with which may be compared the procedure in connexion with the 'water that causeth a curse' in Num_5:23-24 : see also 2Ki_23:6.
22. Mischief] RV 'evil': Aaron tries to put the whole responsibility on the people. He pleads that they intimidated him.
24. There came out this calf] as if by accident, a manifestly poor apology. Observe that Aaron's two pleas of compulsion and accident are in various forms most commonly adduced in palliation of wrongdoing. From Deu_9:20 we learn that Aaron's abetting of the people's sin evoked the severe displeasure of God, and that his life was only spared on the intercession of Moses.
25. Were naked] RV 'were broken loose.' For the use of the word in the literal sense see e.g. on Num_5:18. Here it is most probably used in the metaphorical sense of 'unruly': cp. 2Ch_28:19. R ead on with RV, 'for Aaron had let them loose for a derision among their enemies,' i.e. not with the intention, but with the result, that they became a derision. The lapse of professedly religious people is not only sinful, but brings religion itself into disrepute.
26. Who is on the Lord's side?] The contrast between the characters of Moses and Aaron is strikingly brought out all through this narrative. Aaron appears as timid and compliant; while Moses is rigidly loyal, fearless, ready to stand alone if need be on the Lord's side, impulsive (Exo_32:19) and yet wholly unselfish (Exo_32:32). Observe that it is the sons of Levi, members of the same tribe to which Moses belongs, that come to his call.
29. Consecrate yourselves] lit. 'fill your hands'; see on Exo_28:41. For upon read with RV 'against.' The claims of kinship must yield to those of God and duty: cp. Mat_10:37; Luk_14:26 and Mat_12:46-50. The zeal of the Levites is rewarded with a blessing, by which doubtless is meant the priesthood: see on Deu_33:9, and cp. the similar reward of Phinehas, Num_25:12.
30-35. Intercession of Moses.
30. Make an atonement] Something more was required than the punishment that had been inflicted on a portion of the people.
32. If thou wilt forgive their sin] This form of sentence is used in Hebrew to express an earnest desire or passionate entreaty, and is equivalent to 'O that thou wouldest'. or 'O if thou wouldest but'. Cp. e.g. Psa_95:7 RV, 'To-day, O that ye would hear,' and 1Ch_4:10, 'O that thou wouldest bless me,' lit. 'If thou wilt bless me.' If not, blot me.. out of the book] The figure is taken from the registers in which the names of citizens were enrolled: see e.g. Isa_4:3; Jer_22:30; Eze_13:9. So God is represented as having a book in which are inscribed the names of those who are to be preserved alive. When He blots out a name that person dies. The Book is therefore a Book of Life: cp. Psa_69:28; Dan_12:1; Luk_10:20; Php_4:3; Rev_3:5; Rev_13:8; Rev_20:12; Rev_22:19. The Jews believe that on New Year's Day God determines who shall live and who shall die in the course of the year, and that the decision is made final ten days afterwards on the Day of Atonement. Moses's prayer, therefore, is an expression of his willingness to bear the penalty of the people's sin. For a similar instance of absolute self-sacrifice cp. St. Paul's words in Rom_9:3.
33. Whosoever hath sinned] cp. Eze_18:4.
34. Mine Angel] see on Exo_3:2. The angel here seems to be distinguished from God Himself: see Exo_33:3. On the other hand, the angel is virtually identified with God, for God's 'presence' goes with them (Exo_33:14). I will visit their sin upon them] Though the people were not at once destroyed they did not escape all the consequences of their sin.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv1, 10, 12, 14, 16, 30, 34 tables of stone
tables of stone
(See Scofield "Exo 20:4").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 4. Israel ‘s Sin and Rebellion
4. Israel ‘s Sin and Rebellion
CHAPTER 32
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1. The people in rebellion (Exo 32:1-6)
2. Jehovah threatens his wrath (Exo 32:7-10)
3. Moses beseeches Jehovah (Exo 32:11-14)
4. Moses descends and in the camp (Exo 32:15-29)
5. Moses’ offer and failure (Exo 32:30-35)
This chapter records the breaking of the covenant by Israel ‘s sin, rebellion against Jehovah, and idolatry. Here we find man’s heart fully uncovered, that wicked heart of unbelief. What manifestations of God’s power they had seen! Their eyes beheld the dreadful judgments which fell upon the land of Egypt and wiped out the Egyptian hosts. They were guided by the visible sign of Jehovah’s presence. He had given them manna, yea, they were eating that bread the very day on which they rebelled. The smitten rock had yielded water. God had entered into covenant with them. And now when Moses delayed, they requested of Aaron, “Up, make us gods.” God was not mentioned at all by the rebellious mass. It seemed Moses and not God was the object of their faith. The heathen had gone that way and “changed the glory of the Uncoorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts and creeping things” (Rom 1:23). The favored nation shows that their heart is as corrupt as the heart of the Gentiles, who know not God. They plunged into the degradation of idolatry. The unseen One, the One who had honored Abraham’s faith, who spake to the fathers, was rejected by them, and they preferred a golden calf fashioned with a graving tool. And Aaron plays the leading part in this awful scene of degradation and wickedness. He announces a feast unto the Lord, after he had made the golden calf from the golden ear-rings (copied, no doubt, after the Egyptian idol Apis; see Psa 106:19-20). Then the people “rose up to play”; wild dances, licentious and filled with the abominations of the heathen, the flesh let loose, is what followed. The people were naked (verse 25).
Alas! the same has been repeated on “Christian” ground. The ritualistic, religious worship, appealing to the senses, filled with God, Christ and the Holy Spirit dishonoring counterfeits, the inventions of the “religious nature” of man under satanic control, is nothing but idolatry. It rejects the invisible One, who demands our faith and trust, and puts something else in His place. That is idolatry. All God’s true people are in danger of that sin in the most subtle forms. Whenever we lean on the arm of flesh and not exclusively upon the “I Am,” our gracious Lord, then we are guilty of the same sin. “Little children, keep yourselves from idols” (1Jn 5:21).
As Moses went up, so our great High Priest has gone to the Father. We see Him not, but we know He is there and will come back again. May we live by faith during His absence and be kept from idols.
Then Jehovah told Moses what was going on in the camp. Note that He said to Moses, “thy people which thou broughtest out of the land of Egypt .” The Lord puts them, so to speak, upon Moses and commits them into his hands. Moses only needed to say the word and the rebellious nation would have been consumed and Moses and his offspring would become a new beginning. It was a test of Moses, but Jehovah knew beforehand what His servant would do. Beautiful is Moses’ intercession. He uses the same words the Lord had used. “Thy people which Thou hast brought forth out of the land of Egypt .” The Lord had put them into Moses’ hands; Moses puts them back upon the Lord. How wonderful was Moses’ intercession in their behalf. He reminds Him of His promises and the covenant made with Abraham, Isaac and Israel (avoiding the word Jacob). His intercession is typical of our great intercessor before the throne.
The covenant was broken and the first tables of stone were broken. The golden calf was burnt and ground to powder. This was cast into the water (the brook, Deu 9:21), and the children of Israel had to drink it. They had to drink their own shame; a humiliating experience. Aaron is questioned first, and he adds a new sin to the one already committed. (Compare verse 24 with verse 4). The sons of Levi gathered themselves to Moses. They, too, had shared in the rebellion, but were now the first to confess and take their stand with the Lord. Judgment follows and three thousand fell by the sword. They did not spare their nearest relations (Deu 33:9). Besides this, the people were plagued (32:35). Moses returned to the Lord. But he failed in his proposition. “None of them can by any means redeem his brother, nor give unto God a ransom for him” (Psa 49:7). Yet Moses’ willingness to be blotted out of the Book foreshadows Him who alone could do the atoning work. He offered himself without spot unto God, (Heb 9:14) and gave His life a ransom for many. He died for that nation (Joh 11:51-52).
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 7, 15, 25, 30 The Golden Calf
The Golden Calf
v. 1. And when the people saw that Moses delayed to come down out of the mount, the text implies that they had waited for his return in vain, and therefore foolishly concluded that he had forsaken them, the people gathered themselves together unto Aaron, not in the spirit of an orderly congregation, but of a mob bent on violence, and said unto him, Up, make us gods which shall go before us! For as for this Moses, as they now contemptuously called him, the man that brought us up out of the land of Egypt, we wot (know) not what is become of him. They had given up all hopes regarding the leadership of Moses, and therefore proposed to establish their own gods, fashioned according to the ideas of their perverted mind.
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v. 2. And Aaron said unto them, Break off the golden earrings which are in the ears of your wives, of your sons, and of your daughters, the heavy ring pendants worn according to Oriental fashion, and bring them unto me. If Aaron, as some commentators state, made this demand in a spirit of cunning, thinking that the great sacrifice which this involved would keep the people from carrying out their plan, he found himself badly in error.
v. 3. And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron. Swept along by a wave of mob activity, the people showed a fanatical readiness to part with the possessions which they prized most highly. It is the same tendency which may be observed in the case of the many cults and heresies of our days, which spread with such alarming rapidity and command such great resources.
v. 4. And he received them at their hand, and fashioned it with a graving-tool after he had made it a molten calf. After melting the golden rings, Aaron cast a rough figure of a young ox, or bullock, and then finished the outline with the tools of an engraver. It may not have been a work of art, but it served its purpose. And they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. In these words the people proclaimed the idol as god and rejected the true and only God.
v. 5. And when Aaron saw it, he built an altar before it; and Aaron made proclamation and said, Tomorrow is a feast to the Lord. The name of Jehovah was introduced to cover up the evil, the implication being that he, Aaron, at least, had erected this figure in honor of Jehovah, the true God. St. Paul expressly calls the children of Israel idolaters in speaking of this incident, 1Co 10:7.
v. 6. And they rose up early on the morrow, and offered burnt offerings, in honor of the false god, and brought peace-offerings; and the people sat down to eat and to drink, in a joyful sacrificial meal, and rose up to play, in merry festive games, in wilful abandon. The worship of the golden calf is a picture of the idolatry of our days, for these are the gods of the world, mammon, gold, money, luxury, eating, drinking, lascivious merriment. It is the very height of hypocrisy if Christians take part in the idolatrous ways of the world and then try to cover their sin with a sanctimonious behavior.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 5, 7, 9, 12, 15, 17, 19, 21, 25, 28, 30, 33 the people saw
the people saw
Here understanding something is spoken of as if it were being seen. AT: "the people realized" (See: Metaphor)
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Come, make us an idol
The word "come" strengthens the force of the command following it. The people were demanding that Aaron make an idol for them.
go before us
"lead us" or "be our leader"
bring them to me
The word "them" refers to the golden rings.
translationWords
people group
Moses
Aaron
false god
Egypt
gold
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 4, 5, 6, 7, 9, 10, 11, 14, 15, 16, 19, 20, 21, 25, 26, 30, 32, 33, 34 32:1-35 At the foot of Mount Sinai, after Moses…
32:1-35 At the foot of Mount Sinai, after Moses had been absent for many days, the people felt the need for protection, guidance, and a tangible way to express their worship. God knew this and was eager to meet these needs (chs 25–31). The Israelites, however, tried to meet their needs for themselves. Fellowship with God requires depending on him (see John 15:5; 2 Cor 3:5).
32:1-6 The people were not willing to wait and see what God had been saying to Moses on the mountain for the forty days while he was there (see 24:18).
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32:1 The Israelites’ actions were motivated by fear, disrespect for this fellow Moses, disbelief in God’s leadership, and denial of responsibility. They were unwilling to wait for God to reveal his plans of care for them. Refusal to wait on God is often a cause of sin (see 1 Sam 13:7-13; Isa 30:15-18).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.