Exodus 32

Chap. XXXII. Ver. 1-14. Aaron makes a calf, and the Israelites worship it—Moses was a god to Aaron: indeed, Aaron seems to have been nobody without Moses. ‘A man of words, (see note on (Exodus 4:10).) but not of deeds; weak and irresolute; so much so, that he consented to make a calf for the people’s idolatry, provided they agreed to give up their jewels for the purpose. It is possible, indeed, that in making this proposal, he might hope to divert them from their design, as thinking they would not give up their finery; but the witchery of idolatry overbalanced even their females’ love of dress. But why choose a calf for the object of their idolatry? Many learned men have supposed that they aimed at the figure of the cherubim, and that Moses used the term calf in contempt and derision of their design.

‘Whether Aaron made a likeness of the Egyptian god Apis, who was represented as an ox or calf; or whether he borrowed the form of his image from the cherubim, of which this figure, in some cases at least, formed a part, we presume not to decide; but it is clear he did not mean to renounce the worship of Jehovah, for he proclaimed a feast to the Lord at the same time that he set up the calf. The zeal of these idolaters may, however, shame true believers. It is supposed that Moses had not been absent more than a month, when they were utterly out of patience at the delay, and were anxious to pro[ceed]. More than a week or ten days can hardly be allowed for forming and worshipping the idol; and when the appointed day came, they arose up early, and offered burnt offerings in the morning; sat down to feast (as they were allowed) upon the — [latter], and then “rose up to play;”

an expression that plainly enough intimates, their conduct was not influenced by true devotion, which abhors such levity. The Lord, whose eye had watched these proceedings, now informs Moses, that the people had corrupted themselves, by turning idolaters; and sent him down to them in anger, with awful threatenings of vengeance and destruction. Moses, however, acted the part of a true patriot; he prayed for them, and pleaded with the Lord, for his own glory rather than for their sakes, that he would spare them. Ver. 15-35. Moses in anger breaks the tables of the law, but pleads for mercy to the offenders.—Here we may remark, 1. A description of the tables (or tablets) of the law, which were of stone, in the form of slabs, and are stated to have been written on both sides; in which there seems no difficulty, though the slabs might be thin, since they were written or engraved by the finger of God, and not cut with the tool of a mason.

2. Moses coming down from the mount, accompanied by Joshua, they heard a great and confused noise. The latter, being a military man, and not previously informed of the rebellion, as Moses had been, took it for the sound of war: but Moses replied, Not so; “I hear the voice of singing;” and when he came lower down, he saw (though at a distance) the calf and the dancing; and his anger waxed hot, and he cast down the tables out of his hands, and broke them: not absolutely so, but because they had broken their covenant with God. ((Deuteronomy 9:16-19).) 3. Moses absolutely so, but script doth say that the people were naked; not of their ornaments, which exposed them to the ridicule of enemies on that account, but, still more on account of their adopting the idolatrous practices of the heathen, which they

3. The decided conduct had pretended to despise and execrate.

forms a perfect contrast to the weakness of Aaron. On this occasion, he took the calf from them, and threw it in the fire; from which we may conclude it was not very large. As being made of gold, it would have been too heavy, or it would have been less mass; it is said he ground it. Having melted it into a shape, by (Deuteronomy 9:21). it appears, that after burning the image, it was beaten with a hammer into thin plates of gold, and those probably ground, or filed, to powder; and he made them swallow it; and if (as some think) a chemical process was also employed it must have been a nauseous one to reduce the gold to powder. 5. Aaron is next called to account for his conduct in this nefarious business, and offers an apology. First he pleads, that the people were “set on mischief,” which indeed was too true; but then no means were taken to counteract their evil disposition, by persuasion: but when he adds, either by remonstrance, or “I cast it (the ore they gave him) into the fire, and there came out this calf,” we cannot be surprised to hear, (as we are told, (Deuteronomy 9:20).) that the Lord was “very angry with Aaron, to destroy him;” but Moses prayed for him, and therefore was he spared. The crime of Aaron was, however, chiefly pusillanimity: he was terrified into what he did by the threats of the people. He seems, indeed, to have aimed to unite with their idolatry the worship of the true God; for when they set up the calf, he proclaimed a feast unto Jehovah; a conduct more detestable in the sight of God than mere idolatry itself; for we find every attempt to unite his name with that of idols, was considered as the grossest insult to the Lord.

Lastly, a severe judgment now followed; but we must not suppose it to have been indiscriminate. ‘That be far from thee, (said Abraham to the Lord,) that be far from thee, to slay the righteous with the wicked.” In the first place, those who gave their pendent ornaments to Aaron were, of course, without them, and thereby confessed their idolatry. In the next place, those who submitted to drink the golden calf, were doubtless penitents. Thirdly, women and children were exempted from this punishment, for they were men only that suffered; and out of 600,000, besides the mixed multitude, only about 3000 were slain, which was not more than one in 200 men, and these, in all probability, not without examination; for the executioners were ordered to go “from gate to gate,”

and every gate was a kind of police-office; (as we should call it;) and when it is added, “let them slay every man his brother,” &c. it can only mean, they were to execute judgment without respect of persons. ((Genesis 34:20), (Deuteronomy 17:5). (Ruth 4:1, 11).) In the close of the chapter, we have Moses remonstrating with the body of the people, and then going to plead for them before God. And Moses said, “Oh, this people have sinned a great sin, and made them gods of gold.” Alas! the Israelites are not the only people who have made them gods of gold—no idolatry is so common, “Yet now, if thou wilt (or, O that thou wouldest) forgive their sin!—and if not, blot me, I pray thee, out of thy book which thou hast written.”

Whatever be the meaning of this passage, which has been much controverted, there is no instance in Scripture of a good man renouncing his own salvation. Moses was willing to surrender his office, his comforts, and his life, so as to be blotted out of the book of the living; ((Psalms 69:28), (Ezekiel 13:9).) but no man ought to sacrifice the salvation of his soul for any consideration whatever. ((Mark 7:36).) And it is no less than a contradiction in terms, to suppose that God requires or permits it; for he requires us to love him with all our heart, which is plainly impossible in that state where neither love nor hope can ever enter. The last verse of this chapter appears not to relate to any single event, but rather to the course of divine Providence.

It is said, “the Lord plagued (or smote) the people, because they made the calf, which Aaron made;” on which the Jews have formed this striking proverb, “That no affliction has ever happened to Israel, in which there was not some grain of the dust of the golden calf.” A remark that may also be applied to Christians; for, if we examine carefully into our afflictions, we shall find them all embittered with some dregs of our idolatry. Chap. XXXIII. Ver. 1-11. The Lord threatens not to go with the people; but is appeased.—To understand this chapter, we must advert to some preceding circumstances. In the opening of the 32d chapter we are told, that “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, (or a god,) 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.”

Here is no mention of Jehovah, who had said, ((Exodus 29:46).) “Thou shalt know that I am the Lord thy God, that brought thee forth out of the land of Egypt.” Was not this renouncing him, and giving the glory of their salvation to ‘the man Moses? Alas! how prone are we to put the instrument of our deliverance in the place of the Deliverer! But what was the consequence of this? The Lord “hearkened and heard;” and he said unto Moses, “Go, get thee down; for the people which thou broughtest out of the land of Egypt have corrupted themselves.” Here the Lord, as it were, renounces the people, and turns them over to Moses, to whom they had foolishly given the glory of their deliverance. “Therefore now go: lead the people into the place of which I have spoken unto thee.”

And now, he said, “Depart hence, move and the people whom thou hast brought up out of the land of Egypt: as if the Lord had said, [apostle] go now, and see if thou canst lead them into Canaan without me; for I will not go up.” This appears to us another figure of irony, like what we noticed in the Exposition of Genesis iii. 22. reproaching the people for their ingratitude and threatening to leave them to themselves. And here it is proper to distinguish between predictions or decrees, which are absolute, and cannot be altered, and promises or threatenings, which are often conditional. Thus it was said, “Yet forty days, and Nineveh shall be overthrown;” yet this did not come to pass, because the people of Nineveh repented; and then “God repented of the evil, that he said he would do unto them; and he did it not.” ((Jonah 3:4, 9, 10).) So here God threatened to leave them to themselves; yet when the people mourned, and put off their ornaments, (as a sign of mourning,) and sought the Lord, and worshipped, the Lord did not execute his threatenings, which is what is meant by his repenting. (See Exposition of (Genesis 6:6).) Again, some explanation seems wanted as to the angel here mentioned. (Exodus 23:20)., &c. it is promised, “Behold, I send an angel before thee, to keep thee in the way,” &c. “Beware of him,.. for my name is in him.” Now, when the Lord threatens not to go up, he yet promises to send his angel before them to prepare their way. ((Exodus 32:34). 3 XXIII. 2.) But Rabbi Menachem says, “This angel is not the angel of the covenant, of whom he spake in the time of favourable acceptance, my presence shall go; for now the holy blessed God had taken away his divine presence from among them, and would have led them by the hand of another angel.”

Of this angel, it is observable, that he does not say, “He shall keep you in the way; beware of him, for my name is in him,” &c. as in the former instance. Another thing deserving remark, is the tabernacle here spoken of. Now, it is well known that the word “tabernacle” means a tent, and so the word should be here understood; for the original term is not the same as is applied to the sacred tabernacle, ((Exodus 26:1).; xxxv. 11., and elsewhere,) for that was not yet erected; but the tent of Moses, (as the Septuagint explains it,) a large tent placed in the centre of the [camp]; probably used for devotional purposes, and perhaps for hearing causes, and therefore called “the tent (or tabernacle) of the congregation,”

until the new erection was completed. This Moses removed without the camp, and the cloud of glory, which had resided on the top of Sinai, now came down to the door of Moses’ tent to converse with him, as an indication that God [was] present until they became properly humbled, and were [fit].

Ver. 12—23. Moses is promised a view of the divine glory.—We are told in the preceding part of this chapter, that “the Lord spake unto Moses face to face, as a man speaketh unto his friend;” and in these verses we have some account of this divine communication. Moses having obtained this intimate access to the divine Majesty, presents two distinct requests—“Show me thy way,” and “Show me thy glory.”—1. “Show me thy way.”

Many and mysterious events had lately passed [in] the execution of his mission; and he entreats to be favoured with an insight into the design of God as to his future proceedings. The Lord had threatened to withdraw the divine Shekinah, and go no farther with them. He had spoken of sending an angel before them, but not the angel of the covenant, in whom his name resided; “and,” says he, “thou hast not let me know whom thou wilt send with me… Now, therefore, I pray thee, if I have found grace in thy sight, show me thy way, that I may know thee; and consider that this nation is thy people.” There is much address (if we may so speak) in thus introducing the people of Israel, while he had this free access to commune with God.

We should never forget our brethren and dear connexions, when we have access with freedom to a throne of grace. He receives a renewal of the gracious promise: “My presence shall go with thee;” and the prophet immediately subjoins, as if it were to rivet the promise now made, “If thy presence go not with me, (or with us,) carry us not up hence.” How often has this prayer been adopted by believers under both dispensations, in reference to the changes in life which have been contemplated! and it is a prayer appropriate to every new undertaking in which we may engage. So prayed Jabez—“O that thou wouldest bless me indeed, and enlarge my coast, and that thine hand might be with me, and that thou wouldest keep me from evil, that it may not grieve me! ver. God granted him that which he requested.” (1 Chr. 4.) Moses prays, “I beseech thee show me thy glory!” The answer is, “I will make all my goodness pass before thee.” The only view which we sinners can endure of God’s glory, is the display of his goodness and his mercy. The face of God, the full display of the divine Majesty, no man hath seen or can see; even the seraphim vail their faces with their wings in his presence. ((Isaiah 6:2).) But the Lord promises to place Moses in a cleft of the rock, and cover him with his hand as he passes by, that he might see his back; or, more literally, “the hinder part” of his glory. This is fulfilled in the next chapter. So the meridian glories of an unclouded sun are too bright for mortal gaze, (for some Hindoo devotees have actually ‘blinded themselves by the attempt;) but when it has passed over, and sets in a thin cloud in the west, it gilds both the sea and the sky with its beams, and we behold its milder glories without pain or terror.

Notes on the verses

Chap. XXXII. Ver. 3. All the people.—Here is another instance of the word all being used for many; for it is plain from the following history, that many retained their jewels. See ch. xxxv. 22.; also Exposition of ch. ix. Ver. 4. Fashioned it with a graving tool.—The order of the words here is somewhat doubtful, which makes the sense equivocal. Either Aaron first cast the calf, and afterwards cleared away redundances with a kind of graver, or small scraper; or else, with such an instrument he cut out the mould in which it was cast. See at Synop. It is doubtful, however, whether Aaron himself had sufficient ingenuity to do either; nor was it needful, as there were among them artists who could engrave on stones, ((Exodus 28:9).) and others who were skilled in casting; ((Exodus 25:12).) but the hand he took in countenancing and directing the transaction, involved him deeply in the guilt of the idolatry. See (Deuteronomy 9:20).—These be thy gods.—Or, “‘This is thy god,” as the Holy Ghost expoundeth it, (Nehemiah 9:18).—Ainsworth. So also ver. 8. Ver. 6. Sat down to eat.—It is highly probable, that at this feast they sacrificed after the manner of the Egyptians, and indulged themselves in every species of excess and wantonness. Herodotus, giving an account of a solemn feast, which the people of Egypt celebrated at Bubastis in honour of the goddess Diana, says, “To her they offer many sacrifices, and while the victim is burning, they dance and play a thousand tricks, and drink more wine than in the whole year besides.

For the assembly to the number of about seven hundred thousand men and women, besides children.” Aaron’s feast of the golden calf seems to have been in imitation of this. See Burder’s Orient. Cust. and Harmer’s Obs. —Bagster. Ver. 17. When Joshua heard.—It appears by (Exodus 24:13). that when Moses rose up to go to the sacred mount, his minister (or servant) Joshua rose with him, and no doubt went into some part of the mount to attend on him; but not to the top, where Moses was, to enter within the cloud. For this reason, the rebellion. Ver. 25. Naked.—[The term naked may mean either that they were unarmed and defenceless, or ashamed from the consciousness of guilt. Some think that the people were nearly or literally naked; for the Egyptians and other heathens, when performing some of their religious rites, appeared in this indecent manner.

See Spencer, De Leg. Heb. p. 24.) Bagster. Ver. 29. For Moses had said &c.—Margin “And Moses said. Consecrate it; for it was his peculiar privilege to Joshua neither knew nor suspected. Fill your hand; see note on (Exodus 28:41).) to-day to the LORD, because every man hath been against his son, and against his brother.” The former sense appears the most consistent, since this act of the Levites is ((Deuteronomy 33:9).) commended by Moses, just before his death. Ver. 32. Blot me out of thy book.—In the public registers, all that were born of a particular tribe were entered in the list of their respective families. This was the book of life; and when any of these died, under that tribe, and in China, his name might be considered as blotted out of this list.

—Bagster. Persons tried are written in two books, or tablets—the book of the names of all of life, and the book of the names of the dead: but the emperor has the power to reverse these sentences, by transferring names from the one book to the other. If he blot them out from the book of life, they die.—Orient. Lit. No. 229. Chap. XXXII. Ver. 5. I will come up.—Ainsworth remarks, it may be Englished, ‘If I should go up in the midst of thee, I should consume thee;’ and Dr. Boothroyd to the same effect. The latter remarks, “that the Hebrew future frequently denotes the ajective mood, is too obvious to need proof.” Put off thy ornaments.—The LXX. render it, “Put off your robes of glory, and your ornaments;”

and Dr. Clarke cites Pitts, to show that it is still customary, in the East, to strip off their outside garments in times of mourning. See (1 Samuel 14:24). Micah. 8. Ver. 6. Stripped themselves of their ornaments.—Among the Romans, an accused person “changed his dress, laid aside every kind of ornament, let the hair of his head and beard grow,” &c.—Adam’s Rom. Antiq. Ver. 7. Moses took the tabernacle.—Eth haohel, the tent, not eth hamishcan, the tabernacle, for this was not erected; but probably the tent of Moses, which was before in the midst of the camp, and to which the people came for judgment: and where, no doubt, God frequently met his servant. The situation, as well as the superior elegance, of a chief’s tent, was one mode by which he was honoured.

“The pasha’s tent,” says Thevenot, “pitched near Cairo, was a very lovely tent, and reckoned to be worth 10,000 crowns: it was very spacious, and encompassed round with walls of waxed cloth. In the middle was his pavilion of kes waxed cloth, lined within with flowered [blue] all of one sort; within the precincts behind, and on the sides of his pavilion, were chambers and offices for his women; round the pale of his tent, within pistol shot, were above 200 tents, pitched in such a manner that the doors of them all looked towards the pasha’s tent; and it ever is so, that they may have their eye always on their master’s lodging, and be in readiness to assist him if he be attacked.” —Bagster.

Ver. 11. Face to face.—That is, plainly, familiarly, “as a man speaketh to his friend;” for he could not see the face of God: comp. ver. 20.—Joshua a young man.—That is, servant unto Moses; for servants in general were called young men, (Genesis 14:24). (Exodus 24:7). Ver. 12. I know thee by name.—Knoz, in his tour to Ceylon, says, the people treated him with great respect, because he was a man whom the king had “noticed by name,” and would therefore, no doubt, be sent for into his presence.—Orient. Lit. No. 231. Ver. 20. Canst not see my face.—(This is well explained by Rabbi Jehudah, “Of that divine glory mentioned in the Scripture, there is one degree which the eyes of the prophets were able to explore; another which all the Israelites saw, as the cloud and consuming fire; the third is so bright, and so dazzling, that no mortal is able to comprehend it; but should any one venture to look on it,

his whole frame would be dissolved.” In such inconceivable splendour is the Divine Majesty revealed to the inhabitants of the celestial world, where he is said to “dwell in the light which no man can approach unto,” ((1 Timothy 6:16).) By the “face of God,” therefore, we are to understand that light inaccessible before which angels may stand, but which would be so insufferable to mortal eyes, that no man could see it and live.)—Bagster.