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.”
Geneva Bible translators 1599 · Public Domain On vv25, 27, 29 Both destitute of God’s favor, and an occasion to…
Both destitute of God’s favor, and an occasion to their enemies to speak evil of their God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv25–29 Exo 32:25 And when Moses saw that the people…
Exo 32:25 And when Moses saw that the people [were] naked; (for Aaron had made them naked unto [their] shame among their enemies:)
Ver. 25. Aaron had made them naked.] As Aaron’s engraving instrument writes down his sin: so the confession of other more ingenuous Jews proclaims the Israelites, saying that, No punishment befalleth thee, O Israel, in which there is not an ounce of this calf. {a}
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{a} Mos. Gerund.
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 vv25–29 i.e. That they were stripped both of their ornament,…
i.e. That they were stripped both of their ornament, which was not so much the jewels of their ears, as the innocency of their minds and lives; and of their defence, to wit, of the favour and protection of God, by which alone they were secured from the Egyptians, and were to be defended against those many and mighty enemies towards whom they were about to march; and that being thus disarmed and helpless, they would be a prey to every enemy: when Moses considered this, he took the following course to cover their nakedness, to expiate their sins, to regain the favour of God, and by punishing the most eminent and incorrigible offenders, to bring the rest to repentance.
Aaron had made them naked, as Ahaz is said to have made Judah naked, 2Ch 28:19.
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Quest. How were they made naked or ashamed amongst their enemies, when at this time they were in their own camp, remote from all their enemies?
Answ. He speaks not only of their present shame, but of their everlasting reproach, especially among their and God’s enemies, who, being constant to their idols, would justly scorn the Israelites for their levity in forsaking their God so quickly and easily. See Jer 2:11. But the Hebrew word may be, and is by some, translated thus, amongst those that do or shall rise up or be born of them i.e. that shall succeed them; for so the word rising is used Exo 1:8; Mat 11:11. And so the Chaldee here renders it, amongst their generations; and the other Chaldee interpreter, and the Syriac, in their latter days, or in aftertimes. So the sense is, that Aaron had put a note of perpetual infamy upon them, even to all after-ages.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv25–29 Then Moses stood in the gate of the camp,....…
Then Moses stood in the gate of the camp,.... In one of the gates of it; for it doubtless had more than one to go in and out of, as is clear from Exo 32:27 it being probably entrenched all around; here Moses set himself, it being the usual place, as in cities, where the people were summoned together on important occasions, and justice and judgment were administered:
and said, who is on the Lord's side? let him come unto me; who is for the worship of the true God, and him only, and against the worship of a gold calf, or any other idol, and is zealous for the glory of God, and the honour of his name:
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and all the sons of Levi gathered themselves together unto him; that is, all those that had not given in to the idolatry of the calf; all is put for many. Jarchi infers from hence, that this tribe was wholly free from that sin; but the contrary is most evident, for it appears from the context that many of them were slain for it; yea, as, on the one hand, they were only of the tribe of Levi, who joined themselves to Moses, though there was no doubt many in all the tribes that were not in the idolatry; so, on the other hand, there were none slain, or very few, but of the tribe of Levi, as will appear in the exposition of the following verses, the being principally concerned with Aaron in making the calf; and therefore those of the same tribe that joined them not were the more zealous and studious to purge themselves from the imputation of the crime, by going over to Moses at once, and showing themselves to be on the Lord's side.
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 vv25–28 The people were naked - Stript of their armour,…
The people were naked - Stript of their armour, and liable to insults.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv25–29 Verse 25. Moses saw that the people were naked]…
Verse 25. Moses saw that the people were naked] They were stripped, says the Targum, of the holy crown that was upon their heads, on which the great and precious name [Ancient Hebrew] JEHOVAH was engraved. But it is more likely that the word פרע parua implies that they were reduced to the most helpless and wretched state, being abandoned by God in the midst of their enemies. This is exactly similar to that expression, 2Ch 28:19: For the Lord brought Judah low, because of Ahaz king of Israel: for he made Judah NAKED, הפריע hiphria, and transgressed sore against the Lord. Their nakedness, therefore, though in the first sense it may imply that several of them were despoiled of their ornaments, yet it may also express their defenceless and abandoned state, in consequence of their sin. That they could not literally have all been despoiled of their ornaments, appears evident from their offerings. See Ex 35:21, &c.
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 vv25–28 Exo 32:25. Moses saw that the people were naked…
Exo 32:25. Moses saw that the people were naked — This is the most common and obvious meaning of the word פרע, paruang, here used, as many examples in the Old Testament show, and it is the sense which seems best to suit this place. They were stripped of their ornament and armour, not only of their jewels, but of the innocence of their minds and lives, and of their defence, the favour and protection of God, by which alone they were secured from the Egyptians, and by which they were to be defended against those many and mighty enemies toward whom they were about to march, and to whom, being thus disarmed and helpless, they would become an easy prey.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv25, 26, 28, 29 Naked. Having lost not only their gold, and their…
Naked. Having lost not only their gold, and their honour, but what was worst of all, being stripped also of the grace of God, and having lost him. --- The shame of the filth. That is, of the idol, which they had taken for their god. It is the usual phrase of the Scripture to call idols filth, and abominations. (Challoner) --- Of the filth, is not in Hebrew. But it serves to explain how the Hebrews came to be so unprotected and disconcerted. See 2 Paralipomenon xxviii. 29.
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv25, 26, 29 naked--either unarmed and defenseless, or ashamed from a sense…
naked--either unarmed and defenseless, or ashamed from a sense of guilt. Some think they were literally naked, as the Egyptians performed some of their rites in that indecent manner.
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 vv25, 26, 27, 29 25. Naked — This word, twice employed in this…
25. Naked — This word, twice employed in this verse, indicates a letting the people loose from all restraint, and giving them over to licentious and dangerous revelling. See the note on פרע, at Jdg_5:1.
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 vv25, 26, 27, 29 25. broken loose … let them loose] viz. from…
25. broken loose … let them loose] viz. from their allegiance to Jehovah, under Aaron’s leadership: cf. for the word Exo_5:4.
for a whispering (i.e. a derision: LXX. ἐπίχαρμα) among them that rose up against them] The expression is poetical, and may have been taken from an ancient song (so Ew. Hist. ii. 182). Their foes would deride, when they heard that they had deserted their national God, who they boasted had led them out of Egypt.
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25–29. The people being in rebellion, the Levites, responding in a body to Moses’ appeal for help, seize their swords, and slay 3000 of them. For the zeal thus displayed on Jehovah’s behalf, they are rewarded with the priesthood. It is noticeable that, though Aaron is a ‘Levite’ (Exo_4:17 : see note), the other ‘Levites’ here take part against him. For another view of these verses,—viz. that they are not in their original context, and that they describe the punishment, not for the worship of the Golden Calf, but for some independent act of rebellion against Jehovah,—see Di., C.-H., and McNeile (pp. xxxiv f., 207 f.).
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 vv25, 26, 27, 29 (25) When Moses saw that the people were naked.—Most…
(25) When Moses saw that the people were naked.—Most modern commentators prefer to translate “that the people were licentious,” or “unruly.” But the rendering of the Authorised Version may be defended. In the lewd and excited dancing of idolatrous orgies, garments were frequently cast aside, and the person exposed indecently. Egyptian dancers are represented on the monuments with scarcely any clothing.
Among their enemies.—Amalekites may have held many fastnesses among the hills, from which they may have been able to see what was going on in the camp.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv25–29 Vers. 25-29. MOSES PUNISHES THE RINGLEADERS. The presence of…
Vers. 25-29. MOSES PUNISHES THE RINGLEADERS. The presence of Moses in the camp his impressive act in breaking the tables even his seizure of the idol and consignment of it to destruction didnot arrest the licentious orgy in which the people had engaged before his coming. The "play" that had followed on the feasting still continued; though we may suppose that many had been impressed and had desisted. Moses felt that an example must be made, and a stop put to conduct which was more and more provoking the Almighty, and might at any moment bring down the judgment of complete destruction upon the whole people. He therefore took his station at the main gate of the camp (ver. 26), and shouted the words "Who is on Jehovah"s side? Here, to me!" The sound of the words could not, of course, have reached very far but they rallied to him those of his own tribe who stood near, and thus placed a strong force at his disposal. Moses bade them get their swords, and proceed through the camp from end to end, slaying the idolaters not, we may be sure, indiscriminately, but executing God"s judgment on those who were most conspicuous and persistent. They were especially bidden not to spare their own nearest and dearest, which implies that many Levites were among the ringleaders. The result was the destruction by the sword of three thousand men and the suppression of the festival. It is not to be doubted that Moses had Divine sanction for what he did in this matter (ver. 27).
The people were naked. It has been suggested that "licentious" or "unruly" would be a better rendering (Gesenius, Dathe, Rosenmuller, Kalisch, Cook), but the primary sense of pharua is "naked," "stript;" and of the licentious orgies of the East, stripping or uncovering the person was a feature (Heb 2:60), so that there is no reason for changing the expression used in the Authorised Version. Moses saw that most of the people were still without the garments that they had laid aside when they began to dance, and were probably still engaged in dancing and shouting. Aaron had made them naked. Aaron is said to have done that to which his actions had led. He had made the calf and proclaimed a festival. The "nakedness" had naturally followed. Unto their shame among their enemies. Amalekites were no doubt still hovering about the camp; indeed, the tribe probably still held most of the surrounding mountains. They would witness the orgy, and see the indecent and shameful exposure.
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HOMILIES BY J. ORR Vers. 25-30. The zeal of Levi.
Panic was in the comp. The idolaters stood as they had been taken in their guilty revels. Their sin had been of too heinous a nature to admit of its being passed over without severe punishment. Law must be vindicated. Vengeance must be taken for the injury offered to the majesty of Jehovah. Stern as the duty is, the mediator does not shrink from immediately addressing himself to the execution of judgment.
I THE SUMMONS. He stood in the gate of the camp and said, "Who is on the Lord"s side? Let him come unto me" (ver. 26). This must be taken to mean, not, "Who is willing to be on the Lord"s side now?" but "Who has shown himself on the Lord"s side during the recent apostasy?" Note the Lord"s side, though for a time the unpopular one, proves in the end to be the side of honour, of safety, and of comfort. Fidelity has its ultimate reward. Wisdom is justified of her children. (Mat_11:19)
II THE RESPONSE. "All the sons of Levi gathered themselves together unto him" (ver. 26). The Levites, as a tribe, would thus appear to have been less implicated in the idolatry than the rest of the people.
Faithful found Among the faithless, faithful only he
This now turns to their honour. The text, however, does not forbid the supposition that individuals from the other tribes also came out, anti separated themselves at the call of Moses.
III THE COMMISSION. This was sufficiently sanguinary. It put the fidelity, of Levi to a terrible test. "Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out," etc. (ver. 27).
1. In the work of executing Jehovah"s vengeance, the Levites were to "consecrate" themselves (ver. 29). They were to devote themselves. They were to be actuated in what they did by pure zeal for God"s glory. They were to obey to the letter the command he had given them.
2. In the doing of this work, they were sternly to repress all natural impulses: "every man upon his son, and upon his brother". (ver. 29; cf. Deu_33:9) So earthly ties are not to be permitted to stand between us and duty to Christ. (Mat_8:21, 22 10:27)
IV THE EXECUTION OF THE MANDATE.
1. The Levites showed unflinching zeal in the work entrusted to them. By their zeal on this, and on other occasions, (Deu_33:8) they reversed the curse which lay upon their tribe, and won for themselves great honour and blessing. In particular, they won the privilege of serving in the sanctuary.
2. They slew three thousand of the people (ver. 28). "Terrible surgery this," as Carlyle says of the storming of Drogheda; "but is it surgery, and judgment, or atrocious murder merely?" The number of the slain was after all small as compared with the whole body of the people. Probably only the ringleaders and chief instigators of the revolt were put to death, with those who still showed the disposition to resist. Note, that notwithstanding their great zeal on this occasion, the Levites were among those afterwards excluded from Canaan for unbelief. This is a striking circumstance. It shows how those that think they stand need to take heed lest they fall. (1Co_10:12) It reminds us that one heroic act of service is not enough to win for us the kingdom of God. "We are made partakers of Christ, if we hold the beginning of our confidence fast unto the end". (Heb_3:14) It may suggest to us also, that many of the Israelites who failed under the later trial, and so were excluded from Canaan, thus forfeiting the earthly inheritance, may yet have had the root of the matter in them, and so, spiritually, were saved. 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 vv26, 27, 29 Who is on the Lords side?
Exo_32:26
Who is on the Lords side?
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Who is on the Lords side
I. The conflict, and which is the Lords side. The commands of God versus self-pleasing. Holiness and right, against sin and oppression.
II. The Lords friends, and what they must do.
1. They must own their allegiance openly (Exo_32:29).
2. They should come out and rally to the standard. We do this by open union with the Church, by boldly rebuking sin, by testifying for truth, by not conforming to the world, and by conforming to Christ our Lord (2Co_8:5).
3. They must be willing to be in a minority.
4. They must become aggressive (Exo_32:27).
5. Their zeal must overcome natures ties (Deu_33:9).
6. They must do what they are bidden (Exo_32:28).
III. The Lords host and its encouragements.
1. Their cause is that of right and truth.
2. It is Gods cause.
3. Christ Himself is our Captain.
4. The angels are with us.
5. Thousands of the best of men have been on this side (Heb_12:1).
6. It is the side of conscience and of a clean heart.
7. It is that side of the warfare which ends in heaven and victory.
IV. The question of the text, and proposals for enlistment. (C. H. Spurgeon.)
Who is on the Lords side?
I. This is a divine question. If any man love not the Lord Jesus, etc.
II. A spiritual question. Are we new men in Christ Jesus by the new birth?
III. A crisis question. Truth cannot be divided; conduct cannot have two hearts.
IV. A vital question. Treason is in Gods government, what it is everywhere, a capital crime.
V. A determinate question. Ithuriels spear disclosed whatever it touched. This inquiry settles fixedly the state of each man for the eternity he is to enter.
VI. An experimental question.
1. There are only two sides ever to be found.
2. There is great comfort in being on the right side.
3. It is unsatisfactory, profitless, and perilous to be upon the wrong side. The soul will rest nowhere there. There will come no possible advantage from rebellion; danger and destruction are directly in the path of one who lifts himself against God.
4. Any one can know which side he is on, if he truly desires it. (C. S. Robinson, D. D.)
On which side are you?
I. Decision.
1. It is a decision upon the most sublime and important theme which can ever come under a mans notice. God and Satan, truth and falsehood, holiness and sin.
2. This decision, so important and weighty, should be made as early as possible. When Agesilaus came to the borders of Macedon he sent the laconic message, As friends or as enemies? The answer was, We must stop awhile, and take advice. His reply was, While you advise, we march. Wait not. Every hour renders it more likely that you will make a foolish choice.
3. This is a decision of the greatest importance, for it will influence every subsequent decision throughout life. True religion gives a tincture to everything with which the man comes in contact.
4. As to this decision there ought to be no possible difficulty. A man should decide for God, since He is his Creator, Redeemer, Preserver.
5. This decision involves but one alternative. There is no synagogue of the undecided on earth, and no purgatory of middle men in the unseen world.
II. The avowal. Let him come unto me. For God--to me.
1. A coming out from amongst the idolaters. Do not conceal your religion.
2. They were to come to the leader. Follow the Lamb whithersoever He goeth.
3. Those who were to come to Moses were, of course, to come to one another. Do not birds of a feather flock together? If God has made you birds of paradise, hasten to fly like doves to your windows.
III. Consecration.
1. Obey Gods will
2. Serve God actively and energetically.
3. Do this at all hazards and costs. (C. H. Spurgeon.)
Only two sides
1. To be on the Lords side is, in the first place, to put your whole weight on Christ Jesus as your personal Saviour.
2. To be on the Lords side is publicly to profess Him.
3. To be on the Lords side you must consecrate your life to Him.
4. Reasons for being on the Lords side.
(1) It is the happy side.
(2) It is the safe side. (T. De Witt Talmage.)
Religious decision
We would enforce upon you the importance of coming to a determinate and decided judgment on the great business of religion. Examine its claims: if they be spurious or unfounded, then reject them; but if they be true, if they agree with certain powers and feelings of your mind, then give to religion the attention its importance demands. Do not play with so keen a weapon; do not trifle on the most solemn of all subjects. Decision of character is a highly valuable quality of mind. It gives to its possessor great advantages over others in the ordinary affairs of life. This quality of mind is needed in proportion to the difficulties which obstruct the attainment of any end.
I. We address ourselves to those who vacillate between God and the world, between religion and irreligion. There is a class, and a numerous class of men, especially in our own enlightened country, who may be considered in this condition.
II. To those who entertain a scriptural hope of salvation, but have not made a public avowal of their faith. This backwardness to associate with the professing people of God results from various causes. In some it is the effect of mistaken views of what is required in order to the fellowship of the Church. In other men, this backwardness publicly to acknowledge the Saviour is the effect of a very lax and unscriptural view of what religion requires. They suppose that if their hearts are right with God it is not at all necessary that they should make a public profession.
III. The language of Moses is applicable to those who have made a profession of religion. That many Christians are open to a charge of compromising their principles cannot be doubted by any who are conversant with the transactions of daily life. (S. Summers.)
Duty of being on the Lords side
I. What is implied by being on the Lords side.
1. On the side of His truth.
2. On the side of His character.
3. On the side of His gospel.
4. On the side of His law.
5. On the side of His honour.
II. Why we ought all to be on the Lords side.
1. The first reason which I shall offer why we ought all to be on the Lords side is, that it is the side of truth and righteousness.
2. As another reason why you ought to be on the Lords side, let me beseech you to consider seriously on what side you are if you are not on His.
3. Consider, further, why you ought to be on the Lords side, how much the Lord has done for you.
4. Another reason why we ought to be on the Lords side is, that it is the side of happiness.
5. Further: let me entreat those who are not yet on the Lords side to consider that they have not one reasonable plea for being on the side of Satan. (Preachers Treasury.)
Decision of character
I. The text clearly implies a solemn fact, that there is a side in antagonism to the Lords--that there are interests, that there are opinions, that there are principles, that there are lives that are in diametrical opposition to the side of God, and truth, and of righteousness. No reflective mind can survey our humanity without coming to this conviction: Surely all this unrighteousness, all this living for self, all this oppression, this worldliness, cannot be on the side of Gods moral government. There are questions of science, and of politics, and of literature on which a man may assume a neutral position; but in the great matter of your salvation, Gods claim to your love, there is and there can be no neutrality. It is not a matter optional with you whether you repent or not, whether you believe or not, whether you are the follower and disciple of Christ or not. It is not a matter to you of utter indifference whether or not you are known in this world to be a child of God and an heir of glory.
II. What is it truly to be on the Lords side ?
1. Let me remark, simply and emphatically, that to be on the Lords side is to love Him. Love and hate to one and the selfsame being are emotions not only incongruous, but impossible in the human breast. There are no two properties in chemistry more opposite to each other in their nature and in their operations than are these two emotions--love and hate.
2. To be on the Lords side is to be on the side of His truth. The truth of God, next to His beloved Son, is the most precious thing that He possesses. Declare yourself on the side of the gospel and on the side of Gods truth; let there be no compromise; let there be no doubt whatever as to the firmness and sincerity with which you hold it.
3. To be on the Lords side is, then, to be on the side of the Lords people. If you are on the side of the Lord, you will not be ashamed of the Lords people. You may find many of them in lowly life, you may find many of them battling and struggling with its difficulties, you may find many of them unlearned and ignorant as touching the lore of this world.
4. But to be on the side of holiness it is essential to be on the side of the Lord. The Lords side is holiness in conflict with sin, righteousness in antagonism with unholiness.
III. Who is on the Lords side? There are many considerations with which one might enforce the challenge, and press it upon your personal and solemn consideration. Let these suffice--
1. It is the only right side.
2. I remark, in addition to this, that it is the only winning side. (C. Winslow.)
Who is on the Lords side?
I. The text implies an opposition.
II. The text advocates a duty. It is the duty of being on the Lords side.
1. To be on the Lords side is to acknowledge Him as the only Lord.
2. To be on the Lords side is to render from the heart actually to Him emotions of reverence, of admiration, and of gratitude, which are permanent and supreme.
3. To be on the Lords side is to abandon and repudiate all refuges which are false, in connection with the great principle of acceptance before Him, and to rest entirely and implicitly upon the one method which He has been pleased to propound, and which is found in the expiation and in the imputed righteousness of His Son.
4. To be on the Lords side is to become practically conformed to His commandments.
5. To be on the Lords side is to be diligent in the advancement of His glory. Again: you are to observe what are the inducements to be on the Lords side.
1. You should be on the Lords side because He possesses an unimpeachable and absolute right to you.
(1) He has the right of a Creator.
(2) The right of a benefactor.
(3) In order to save you from that wrath, He has rendered His most precious and incomparable gift: He gave His own Son.
(4) Because you will be made partakers of vast and incomparable blessings.
(5) Because by not being so you are exposed to overwhelming punishment and sorrow.
III. The text demands a declaration. Moses stood in the gate of the camp, and said, Who is on the Lords side? let him come unto me. God will not have His servants to live in secret and in retirement; they are to proclaim and publish the fact that they are for Him.
1. This declaration should be made by verbal announcement in the intercourse of social life: With the mouth confession is made unto salvation.
2. This declaration is also to be made by union with the people of God in the Church of His Son.
3. This declaration also is to be made by active and devoted diligence in promoting the cause of God among the apostate and the rebellious of your race. (J. Parsons.)
The Lords side
I. What is implied in being on the Lords side. It implies--
1. A decided renunciation of the cause of sin.
2. Believingly to choose God as our portion.
3. Cheerful obedience to His commands.
4. An undaunted profession of His religion.
5. A consecration of all we possess to His honour and glory.
II. The advantages arising from being on the Lords side.
1. It is the most honourable side.
2. It is the most happy side.
3. It is the most useful side.
4. It is the most safe side.
Application:
1. Congratulate those on the Lords side. Exhort them to steadfastness and perseverance.
2. Invite poor ruined sinners to throw down their weapons and sue for mercy.
3. Plead with the miserable backslider, that he may return to the Shepherd and Bishop of his soul. I will heal his backslidings, etc., saith the Lord. (J. Burns, D. D.)
On decision in religion
I. There are two great interests in the world--God and Satan. No neutrality.
II. Some are undecided about serving God. They wish to become Christians, and yet will not give up their beloved sins. They have too much knowledge to enjoy the world, and too great a love of the world to enjoy religion; and thus they halt between two opinions.
III. All ought to decide for God.
IV. The sin and danger of remaining undecided. It is base ingratitude and the most presumptuous rebellion.
V. We press immediate decision. It is your duty to God, to yourself, and to the Church of Christ; it is your privilege, and will be both to your honour and advantage.
VI. The way to show your decision. (Evangelical Preacher.)
The right position
I. Great dancer of delusion here.
1. Think not that you are on the Lords side because you have been baptized and confirmed. You may have broken the covenant and trampled upon its mercies.
2. Think not that you are on the Lords side because you attend the Holy Communion. It cannot make a saint of a hypocrite.
3. Think not that you are on the Lords side because you take pleasure in religious services. Herod heard John gladly, but would not abandon his vicious course of life.
4. Think not that you are on the Lords side because you are conscious of no hostility to Him. Few men, however depraved and guilty, really believe themselves the enemies of Christ. Nothing special has occurred to call forth their opposition.
5. Think not that you are on the Lords side because you meditate with delight upon His character. Such is the constitution of the human mind, that it cannot help admiring a high degree of virtue. No doubt the conscience of hell itself is with God.
6. Think not that you are on the Lords side because you faultlessly perform all your social duties. The young ruler.
7. Think not that you are on the Lords side because you sometimes experience slight compunctions for sin. Felix, Agrippa.
8. Think not that you are on the Lords side because you cherish in your heart an ardent desire of salvation. Who has not had such desires? Who would not die the death of the righteous?
9. Think not that you are on the Lords side because you show a commendable zeal in the propagation of your religious opinions. The Jesuit is more zealous than you. So are the Hindoo, Mussulman, Mormon.
10. Think not that you are on the Lords side because you are successful in your efforts to promote Christianity around you. Have you ever equalled the success of the Arabian impostor or of the profligate saints of Utah?
11. Think not that you are on the Lords side because your fair exterior makes others regard you as a true servant of God.
II. What is it, then, to be on the Lords side, and how are you to ascertain your true position? What is implied in loyalty to God and an alliance with Jesus Christ? It implies baptism, for this is the entrance into the Christian covenant. It implies confirmation, for this is the public recognition and ratification of that sacred compact with the Lord. It implies Holy Communion, for this is the formal and frequent repetition of the believers oath of allegiance to his King, the Captain of his salvation. But it implies much more, which is involved in all these, and without which all these can make no man a thorough Christian. If you are on the Lords side, you are for His Church, against all schism; for His truth, against all heresy; for the faith of His saints, against all human theories and speculations. (J. Cross, D.D.)
The Lords side
I. In outward profession they are on the Lords side who have become partakers of the peculiar ordinances which the Saviour has established for His Church. These ordinances He has made imperative.
II. There is another standard which looks far beyond all outward professions in a determination of this question. There is a character which the power of man cannot feign, and which accurately marks those who have enlisted themselves under the banner of the King of saints. These evidences are to be presented, not as the marks by which we may form an opinion of others, but as the testimony by which we may examine ourselves.
1. They who are on the Lords side have been converted by the power of the Holy Ghost from their natural state of blindness and enmity to God.
2. They who are on the Lords side in this division of the world make it their object to live by faith in His promises and power, and as pilgrims on the earth, to become prepared for a better country--that is, an heavenly.
3. They who are on the Lords side experience a daily conflict with the principles of sin. While men are unconverted, this contest is unknown.
4. They who are on the Lords side are going on from grace to grace. The mind of Christ is forming within them. (S. H. Tyng, D.D.)
The challenge of Moses
I. The truths which the text teaches.
1. That there are two great interests in the world--a good one and a bad one--God, the great eternal, on the one side, and Satan, the prince of darkness, on the other. I should not say too much, I presume, if I venture to affirm all belong to God by right. But Satan has usurped a dominion. All are on one side or the other.
2. Some are undecided about serving God. Not from the want of conviction; their consciences speak for God, but their wills rebel.
II. that it is or the utmost importance for us to ascertain to which class we belong. What is implied in being on the Lords side?
1. Enlightenment of mind. It is necessary for us to see both the error and danger there is in being on the side of Satan and sin, and to discover the excellency and superiority of Christs cause and gospel.
2. It is believingly to choose Christ for our portion.
3. It includes obedience to His truth. If we are on the Lords side, we shall delight in His law.
4. It includes a determination of mind to sacrifice everything for Him.
III. Point out some of the advantages of being on the Lords side.
1. It is the most honourable side. It is not the side of the despot or tyrant, but it is the cause and service of the God of love. It is not the service of sin, but of purity.
2. It is the strongest side. And it is astonishing to see how fond some persons are of being on the strongest side.
3. It is the most happy side. This cannot be confuted. For while there is no peace for the wicked, the Christian hath peace with God--an inward tranquillity, to which the world are strangers; the retrospect, and their present experience as well as their future prospects, are fraught with happiness and joy.
4. It is the most useful side. Sin injures others as well as ourselves.
5. It is the most safe side. In fact, no other state is safe.
Learn--
1. The important question,Who is on the Lords side? We congratulate those who are, and would say to them, Be steadfast, unmovable (1Co_15:58).
2. The sin and danger of remaining undecided. It deprives you of present happiness, and, if grace prevent not, it will shut you out of heaven at last.
3. That the way to show your decision is to come out from the world and be separate. (W. Rose.)
Holding up the colours
I remember a story of the Crimean war, of that terrible day at Inkerman in which our little wasted and dispirited army was suddenly overwhelmed, in the mist and in the darkness of a thick November morning, by vast masses of Russians. The men had to fight their way out as best they could. There was one little company surrounded and hemmed in on every side by the enemy, but there were a few gallant and brave men in their midst fighting their way through hosts of foes that hedged them in on every side. There was a voice heard by a spectator at a distance, Hold up the colours; and still as they pressed on, and still as one and another fell, and still as that little company became smaller, still the cry went up, Hold up the colours. Holding up the colours, they fought their way through to life and liberty and victory. Oh, it is a lesson to us; whatever else we do, hold up the colours. Let men know what we are; let them know that we are Christs. On our colours is engraven, Christ and His salvation. Hold fast the colours--there is no fear of the victory. (G. Rogers.)
Are we on the Lords side?
We trust the Lord is on our side, Mr. Lincoln, said the speaker of a delegation of Christian people to that good man, during one of the darkest days of the American Civil War. I do not regard that as so essential as something else, replied Mr. Lincoln. The worthy visitors looked horror-struck, until the President added: I am most concerned to know that we are on the Lords side. The right side is not my side or your side. The Lords side is the place to which every one of us should rally. His banner has right, truth, love, and holiness written on it. Be sure yon stand up for Gods banner, even if you stand alone. (C. H. Spurgeon.)
The choice to be made
Guizot, in his life of St. Louis of France, says that the latter had many vassals who were also vassals of the King of England, and that many subtle and difficult questions arose as to the extent of the service which they owed to these kings. At length the French king commanded all those nobles who held lands in English territory to appear before him, and then he said to them: As it is impossible for any man living in my kingdom and having possessions in England rightly to serve two masters, you must either attach yourselves altogether to me or inseparably to the King of England. After saying this, he gave them a certain day by which to make their choice.
Out and out for Christ
An Irish gentleman, pointing to a young man, once said: Is he an O. O.? What do you mean by O. O.? I mean, was the reply, is he out and out for Christ? This is what all ought to be who bear Christs name. When all who belong to the Lord, one says, are willing to speak for Him, willing to work for Him, willing to die for Him, then Christianity will advance, and we shall see the work of the Lord prosper.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v25 MAIN HOMILETICS OF THE PARAGRAPH.—Exo_32:25-30
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_32:25-30
RETRIBUTION
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We observe—
I. The sin by which the retribution was provoked. This sin was one which could not be lightly passed over; it was a violation of the fundamental law which God had given unto Israel (Exo_20:3-5). In these days direct sins against God are lightly thought of, but Israel was taught a very different theology. God saw that in the making of an image His real nature would first be eclipsed, and soon His existence would be forgotten: the image first degraded the idea of God, and then displaced God in the eye and heart of the people. And whatever lowered God in the estimation of the people, whatever let God down to the level of the people, whatever stole away the reverence and love of the people from God—this was a cardinal evil. They who teach us to see God in nature, until nature takes the place of God; they who teach us to see God in humanity, until humanity takes the place of God; they who teach us to see God in the blessings of life, until the blessings of life take the place of God; they who teach us to see God in the Church, until the Church takes the place of God;—all these Aarons are causing Israel to sin the sin which is unto death. Let us beware of losing sight of the Divine spirituality, of the Divine existence. Idolatry is the root of all sin—renunciation of the spiritual holy God is the mother of all crimes and sorrows. Ceasing to revere the Eternal One, what greatness can be admired? ceasing to adore the All Beautiful, what excellence can be venerated? ceasing to believe in the Holy One, what purity can be sacred? ceasing to commune with the Happy One, what woes are not possible? Idolatry and atheism are direct violations of the most fundamental law of existence, and directly provoke God’s anger. We observe—
II. The retribution by which the sin was punished, Exo_32:27,
Exo_32:28.
1. This retribution was swift. The scene of feasting and song, Exo_32:18, was soon turned into a scene of death and dirge. God can bring swift destruction on splendid empires, on proud sinners. Let us remember, in the day of our pride and vanity, how easily and swiftly God can visit us. “The laughter of fools is as the crackling of thorns under a pot.” “The triumphing of the wicked is short.”
2. This retribution was terrible. There was great mercy exercised by God in this event, and yet how terrible this judgment, even softened by grace! It is a fearful thing to sin against God. Idolatry, atheism, libertinism—bring with them awful punishments in this life; and if in this life, what of the next?
3. This retribution was just. We see what dreadful penalties are inflicted on men for transgressing the great laws of nature, and we feel that if this is right, it is just in God also to punish those who violate the highest law of all. What frightful diseases, wars, famines, deaths, come out of sin, and the event recorded in the text is in consistency with the same law!
III. The penitence by which the retribution was escaped, Exo_32:26. “Who is on the Lord’s side?” The Levites, no doubt, had participated in the general sin, but at the call of Moses they repent, and become the instruments to execute God’s judgment, although they had to slay their own son or brother. Let us put ourselves on the Lord’s side, whatever it may cost us. “O Lord our God, other lords besides Thee have had dominion over us: but by Thee only will we make mention of Thy name” (Isa_26:13).
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.
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.
Paul E. Kretzmann 1924 · Public Domain On v25 The Slaughter of the Idolaters
The Slaughter of the Idolaters
v. 25. And when Moses saw that the people were naked; they had stripped themselves of their ornaments and had also neglected to keep the camp properly protected; (for Aaron had made them naked unto their shame among their enemies, he had given them free reign in their festivities, a fact which caused the camp to be unprotected and exposed the children of Israel to derision in more than one respect;)
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v. 26. then Moses stood in the gate of the camp and said, Who is on the Lord’s side; who will take the Lord’s part? Let him come unto me. And all the sons of Levi gathered themselves together unto him. They were the first to turn from their sin in true repentance and to show their willingness to make amends for their sin.
v. 27. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, that is, passing through the length of the camp twice, going and returning, and slay every man his brother, and every man his companion, and every man his neighbor. No matter how close the relationship, there was to be indiscriminate slaughter: all those whom it would strike should die.
v. 28. And the children of Levi did according to the word of Moses; and there fell of the people that day about three thousand men.
v. 29. For Moses had said, before the men of Levi went forth to the slaughter, Consecrate yourselves today to the Lord, even every man upon his son and upon his brother, that He may bestow upon you a blessing this day. They were to dedicate themselves to the Lord by this implicit and unquestioning obedience, which disregarded the ties of even the closest relationship in order to secure the blessing of the Lord. For the Christians also it often becomes necessary to deny the nearest relatives, namely, when the alternative is Christ or the world. Obedience toward our Lord must always be the first consideration.
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 vv25, 28 were running wild
were running wild
"were behaving wildly" or "were not controlling themselves"
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Then Moses stood at the entrance ... "Whoever is on Yahweh's side, come to me."
This can be stated as an indirect quote. AT: "Then Moses stood at the entrance to the camp and said that whoever was on Yahweh's side should come to him" (See: Direct and Indirect Quotations)
Whoever is on Yahweh's side
Moses speaks of being loyal to Yahweh as being on Yahweh's side. AT: "Whoever is loyal to Yahweh" or "Whoever serves Yahweh" (See: Metaphor)
go back and forth from entrance to entrance
"go from side of the camp to the other, starting at one entrance to the camp and going to the entrance on the other side of the camp"
translationWords
Levi
sword
neighbor
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 vv25–26 32:25 much to the amusement of their enemies: After…
32:25 much to the amusement of their enemies: After the Israelites’ great show of worshiping the Lord as a different kind of God, their actions proclaimed that he was merely another of the idols that their enemies had been worshiping all along (see Ezek 36:19-20).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.