Exodus 32
PATalso another book of laws to Brammon in the first age of the world. The Persians say the same of those of Zoroaster; and the Getes of Xamolxis. Nay, the Brachmans have a decalogue like this of Moses, and accurate interpretations of it, in which they say there is this prophecy, That one day there shall be one law alone throughout the world. This evidently shews how well the world was anciently acquainted with these books of Moses,: and what a high esteem they had of them. (See Huetius, lib. ii. Abietan. Quacst. cap. 12. n. 19.) And fashioned it with a graving tool] The Hebrew word cheret (which we translate graving tool) is used for a writing pen, (Isa. viii. 1.) and for a crisping pin, which women used about their hair, (Isa. iii. 22.) And therefore interpreters take it here for an instrument of engraving. And some think that Aaron made such marks with it in this calf as there were in the Egyptian Apis: which was a cow that had a spot on her right side like a crescent, (as some writers say, though Herodotus saith otherwise, and the -.marks are variously reported; see Pignorius in his Mensa Isiaca, p. 18, &c.) and a square white spot in the forehead. But others think it m<ke likely, that the calf coming rough out of the mould, Aaron only polished it with a proper tool. For though Apis was in great honour among the Egyptians, yet it was a living cow, and not the image of one, which they had in such veneration. Therefore Mr. Selden (in his Syntagma, i. de Diis Syris, cap. 4.) takes it to be more probable, that this golden calf, or ox, or bullock (for so the Psalmist differently calls it, cvi. 19, 20.) was made in imitation of that golden ox that represented Osiris; which was very famous among the Egyptians: who had a mighty veneration for the river Nile, called in Hebrew Sichor (from whence came Syris), and for the dog-star (called Syris likewise), at whose rising that river began to swell; and forthe sun (which was principally meant by this name), to whom both the bull at Heliopolis, and the ox at Memphis were consecrated, as Macrobius tells us, lib. i. Saturnal. cap. 21. But though all this be very ingenious, yet the truth of it may be well questioned, as I shall shew presently; when I have noted that this translation, fashioned it with a graving tool, is not so agreeable to what here follows, as another winch the Hebrew words will as well bear. After he had made it a molten calf] The words in the Hebrew are, and he made it, &c. we translate them after, &c. to make this agree with what goes before, according to our translation, he fashioned it with a graving tool: which may as literally be translated, he bound them vp in a bag. For we find the word jatzar, which we here translate fashioned, to have the signification also of binding or tying tip: and cheret in the plural number to signify a bag, (2 Kings v. 23.) And thus the prophet Isaiah (as Bochart observes) describes the making of images, (xlvi. 6.) " They lavish gold out of the bag, and they make it a god." Which agrees with what is here said of Aaron — ho received the ear-rings, and put them in a bag; and then having made a mould, cast them into it, and made a golden calf. (See ver. 24.) A molten calf] So he calls it, because it was no bigger than a calf, though the head was like an ox; and therefore, as I observed before, so called by the Psalmist. What moved Aaron to represent God in this figure, is hard to resolve. Most think he imitated the Egyptians, among whom he had long lived: which seems not to me at all likely, since he had seen the judgment that God executed against all their gods, (xii. 12.) Yet so great a man as I. Gerh. Vossius hath taken a great deal of pains to prove, that Joseph was adored by them under the name of Apis and Serapis; and that his symbol was an ox. This he hath laboured to support by many ingenious conjectures. But it is not likely, if he were thus publicly honoured as a god, that a king should arise who knew not Joseph, i. c. had no regard to him, (Exod. i. 8.) and another succeed him, who endeavoured to ruin all his kindred. The worship of Serapis also was not so ancient, for Herodotus saith not a word of it, nor any body else, till the time of Alexander the Great; and many authors say it was brought into Egypt out ofPontus byTPtolemy: (see Bocrjarttis’in his Hierozoic. par. i. p. 338.) And though Apis was more ancient, yet not of such antiquity as Moses, tisa very learned person of our own (Dr. Tenison, archbishop of Canterbury) hath shewn in his book of idolatry, chap. vi. part 4, 5, &c’„ And as for Osiris, both Plutarch and Sfrabo say he was the same with Apis: which was not then known, as I have said, in Egypt, no more than Typhus or Typhon, whom Philo thinks to be here intended; but was certainly a later invention, and, as Bochartus imagines, represented Moses himself, though very much disguised. Cuperus, indeed, hath made it probable (in his Harpocrates, p. 83, &c.) that there was a Serapis worshipped in Egypt* before that brought out of Pontus: but whether it be so or no, I do not take it to be at all material, because it is not likely that Aaron would make sueh a representation of the Divinity as was in use among them, from whose slavery God had lately delivered them. For how could he think the Lord, to whom he proclaimed a feast, would be pleased to be represented by any of those idols, on whom, as I said before, he had executed judgment, at their departure out of Egypt? Or what reason is there to think the Israelites themselves could be inclined to think their God to be like any thing which that people worshipped, who abhorred the sacrifices which the God of Israel required? Their conjecture seems to me far more likely, who think that Aaron, in making this calf, took his pattern from some part of the Schechinah which appeared to him and the elders of Israel (when they ate before God, xxiv. 10.) attended with the angels: some of which, called cherubims, they think appeared with the faces of oxen. But as there is no mention in that place of cherubims, nor of the angels appearing in any shape whatsoever; and Moses expressly saith, the Israelites saw no manner of similitude on the day when the Lord spake to them in Horeb (Deut. iv. 15. and therefore Aaron and the elders, in all probability, saw none afterward), so I think there is no evidence that the heavenly ministers at any time appeared in this shape, till the Schechinah departed from the temple, in the days of Ezekiel. (See xxv. 18. 20.) After all this considered, Aaron seems to me to have chosen an ox to be the symbol of the Divine presence, in hope the people would never be so sottish as to worship it; but only be put in mind by it of the Divine power, which was hereby represented. For an ox’s head was anciently an emblem of strength, and horns a commou sign of kingly power. So they were among the Phoenicians, (as Pignorius observes in his Mensa Isiaea, p. 15. out of Eusebius’s Praepar. Evang. lib. i. cap. ult.) and among the Egyptians, (as Diodorus Siculus relates, lib. i.) and among the Romans, as appears by that famous story of GenuciuS Cipus/(in Val. Maximus, lib. v. cap. G.) who, when he was pnelor, had horns come out of his head on a sudden, as he was going out of the city to the wars; whereupon he was told, ^Regem eum fore, si in urbem revertisset f that he should be a king, if he returned into the city. And something like it is related by Julius Capitolinus concerning, Clodius Albinus, at whoso birth a cow brought forth a calf with purplo borns, which they looked upon tissignum imperii, a token of empire* Which made the ancient fathers; perhaps, when “they spake of this calf or ox of Aaron’s, mention only its head. For so 4 doth Tertullian: (lib. adversus Judseos, cap. 1.) “cum proccssisset eis bubulum caput;” and St Cyprian, Lactantius, St. Jerome, St. Ambrose, and others: not becauso they thought Aaron mado only the head; but because this was the principal part whereby God was represented. And they said.’] The people cried out aloud. These be thy gods, O Israel.]’ Or, as Nehemiah expresses it,(ix.!8.) This is thy God, &c. the image or symbol of the Divine Majesty: or, as Abulensis interprets it, his Divine virtue resideth in this golden body. The plural number is commonly used for the singular, especially when God is spoken of, as I observed before, Gen. xx. 13. xxxv. 7.’ 2 Sam. vii. 23. Wtich brought thee up out of the land of Egypt.] This shews they looked upon this ox only as a representation of the Almighty Lord their God: for it being but newly made, they could not imagine they were brought by it from the Egyptian slavery, but by his ower, w r hich perhaps they fancied now resided in it. CHAP. XXXIl/) trlPON EXODUS. vities; and when they’offered solemn sacrifices, to rejoice before him, (Dcut. xii. G, 7. xvi. 11.) as David did before the ark, after he had sacrificed oxen and fatlings,,(2 Sam. vi. 13 — 16.) Thus they now expressed their joy, by music, and dancing, and songs, and such-like tokens of mirth, which was wont to be very great upon their feasts. (See ver. 18.) There arc those who think; that after they had eaten of the sacrifices to the idol, and drunk liberally, they committed fornication, after the manner of heathen worshippers. Thus Tertullian expounds this phrase, (L. de Jejunio, cap. 6.) " Intelligc Scripturas verecundiam;” the Scripture modestly expresses their lewd filthiness. And so this very word which we translate here play, is used by Potiphar’s wife; (Gen. xxxix. 17.) the Hebrew servant came in, to mock me, i. e. to violate my chastity. So that the Israelites did now, as they did afterwards when they worshipped Pcor, (Numb. xxv. 1, 2.) And the truth is, these sacrifical feasts were turned among the gentiles into drunkenness and lasciviousness, which are wont to be, companions; insomuch, that the ancient Greeks, even Aristotle himself, as Athenoeus tells us, (lib. ii.) derived the word n&vuv, to be drunk, from fxera to Sveiv, after the sacrifice, when they were wont to drink very largely. And it is also true, that nothing enticed men to idolatry more than these filthy pleasures, which were a part of that worship. Yet I think it is not credible, that the Israelites, at the very dedication of their idol, when they pretended much religion, fell into such foul practices, which were not at first committed among the heathen. Nor is there any signification of it in this story; but only of their singing and dancing, ver. 18, 19. (accompanied, it is likely, with music) which Philo indeed calls x°9 ^ axopevrovg, unseemly dances; but that was only, I suppose, because they w r erc in honour of a calf. Nor did the gentiles themselves, as I said, run at first into such excess of riot, as Athenaeus observes, (lib. viii. Deipnosoph.) where, in the conclusion of it, he describes all the city full of the noise of pipes, and cymbals, and drums, and the voice of those that sung in a great festival; and thence takes occasion to remember, that the ancients observing what a great inclination people had to pleasure, took care they might enjoy it euraKrwe koI Kocrfxiwc, orderly and decently, by setting apart certain times to entertain them with it. When in the first place they sacrificed to their gods, and then were left to take their ease: that every one believing the gods came to their sacrifices, fiera alSovg rfjv ovvovaiav irotnaat, might behave themselves at such meetings with modesty and reverence. For we are ashamed, saith he, to speak or do any thing unseemly before a grave person: and therefore, supposing the gods to be nigh them, raq ioprag Koafxiwg koX abxppovwg StTJyov, they passed their festival days, in ancient limes, decently and soberly. And so he proceeds to shew how much the world was altered in his time, when nothing but mad revelling was to be seen on such occasions. He observes it also as a sign of the ancient modesty at these feasts, that they (lid not KaTaickivecrSat, lie along, aXkd caivvvV t£o//evot, but they sat down to eat and drink, as the Israelites here did. firmity; denotes that Mosesbesought the Lord with much earnestness, and. great agony of iniud. His God.] He hoped he had not lost his interest in God> which tha people had justly forfeited. And said, Why doth thy wrath wax hot against thypeo* pie.] Thero was great reason for this high displeasure against them, which God threatened, ver. 10. and Moses himself was not only angry, but his.aijger waxed hot; (ver. 19.) yet he hoped other reasons would move the.Divine mercy to moderate his anger; that is, not to punish them so severely as they deserved. Wftich thou hast brought out of the land of Egypt, with great power and with a mighty hand?] This is one ground of hope,, that God would not on a sudden destroy what he had employed so much power to preserve. Ver., 12. Wherefore should tlie Egyptians say, For mischief did he bring them out.] This is another Teason, that the Egyptians might not be led into a misbelief, or confirmed in their infidelity. To slay them in the mountains.] There were many mountains besides Sinai (where they, now were) in that desert into which God led them: and they were the most dangerous part of it. Turn from thy fierce wrath, &c.] Let these considerations prevail for a pardon. beneath the mount.] He did not do it till now (though he knew their guilt, and no doubt was affected with it before he came nigh to the camp, and saw the calf, and dancing), because he would have the people see how he resented their wickedness, and with what indignation it filled him. And now he did it, no doubt, by the same Divine impulse, pr heroic motion, which stirred him up to kill theJEgyptian. (See ii. 12.) For he is never blamed for this; and therefore did it by a Divine incitement: to shew the Israelites how unworthy they were to be espoused to God (as some have expressed it) by these instruments or deeds, which were most precious tokens of God’s love to them. To this effect Abarbinel discourses: “Moses did not leave the tables in the mount where they were delivered to him, when he heard how the people had revolted; but brought them along with him, that he might make all Israel sensible what they had lost, by breaking them before their eyes.”
Exodus 32:1
JxND ivhen the people. Not the whole body of the congregation; but so many of them, that the rest durst not appear to oppose their desires. Saw that Moses delayed to come down out of the mount.] The Jews fancy that he stayed beyond the time that he had appointed for his return to them. But that is not likely; for he himself was not told how long God would detain \\m there. (See xxiv. 14.) The meaning therefore.is, that he, stayed longer than they expected; so that they did not know what to think of it. And having as yet received no directions about the service of God, for which they were called out of Egypt(vii. 1G. and other places), they thought it was time to desire Aaron to set about it, in such a way as other people served their gods. The people gathered themselves together unto Aaron.’] They applied themselves to him, as being left by Moses, to be the chief director and governor of affairs, together with Hur, during his absence, (xxiv. 14.) And according to the computation made concerning the time, of his going up into the mount, (see xxiv. 18.) this happened upon the fifteenth of our.July; which month the Hebrews.call Tamuz. And said nnto him, Up.] One cannot think that they spake thus to him at the very first words; but other discourse passed before this: unto which Aaron, in all probability, making some difficulty to consent, and persuading them not to persist in their demand, they would not be denied any longer, but said in a seditious manner, Up, make no further delay, for we will have what we desire. Make ns gods.] Or, rather, make us a god: for so Nehettiiah expresses it in the singular number, ix. 18. and so Elohim is often translated, Gen. xx. 13. xxxv. 7, &c. For their meaning was, make us a sacred symbol or sign, as other nations have, that may represent God in a visible manner to us. §o the Jews.expound it in Pirke Eliezer, cap. 45. “They said. to Aaron, The Egyptians extol their gods, they sing and chaunt before them; for they behold them with their eyes. Make us such gods as theirs are, that we may see them before us.” And so R. Jehudah, in the book Cpsri, par. i. sect. 97. " They desired a sensible object of Divine worship to be set before them; not with an intention tp deny God, who brought them out of Egypt, but that something in the place of God might stand before them, when they declared his wonderful works." Such, no doubt, was their meaning: for they could not be so senseless as to imagine the true God could be made by a man; or that an image could go before them (as it here follows), which may have feet, but cannot walk, as the Psabuist speaks. And therefore Aben Ezra judiciously interprets it, some corporeal image, in which God may reside. lVhich shall go before us.] Conduct us through the wilderness. God himself, in a pillar of cloud and fire, hitherto went before them: but that cloud now covering the mount where Moses was, and not stirring at all from thence, they imagined, perhaps, that Moses being lost, it would no longer lead them as it had done. For as for this Moses, &c] Thisdoth not seem to be the language of those who had any regard to him. We wot not what is become of him.] They thought, perhaps, that he was consumed in the mount, by the fire which shone from the face of God, as Jonathan paraphrases it. Greg. Nyssen’s reflection upon this demand of the people is very natural; that they were like schoolboys, who, in th* absence of their ^master,, were carried avonroig bpuctie ue ara%iav, tvith senseless impetuous motions, into rudeness and disorder, (p. 183. de Vita Mosis.) For there were many among them who were infectedwith the Egyptian idolatry, as.we learn from Josh. xxiv. 14. Ezek. xx. 7, 8. xxiii. 3. S. And, therefore, hankering after that way of worship by images, which they had learnt there, they took this opportunity to desire a visible representation of God among them, as the Egyptians had. And so St. Stephen looks upon this as a turning back in their hearts unto Egypt, (Acts vii. 39, &c.)
Exodus 32:2
And Aaron said unto them, Break off the golden ear-rings, &c. This confirms what I said, that there was some debate about this matter, before they spake those words to him, (ver. 1.) Up, make ns gods, &c. For it is not credible that Aaron would immediately consent to so foul a fact as this, without the least argument against it. Whichis so unlikely, that the Jews have devised this tale: that Hur rebuking them in his presence, the people fell upon him and killed him; which affrighted Aaron into a speedy compliance. The golden ear-rings.’] These, it is probable, wero some of the jewels which they borrowed of the Egyptians, (xii. 35.) and possibly might have worn superstitiously, as* I observed (Gen. xxxv. 5.) they did very anciently. There aro those who think Aaron hoped they would not have easily parted with these; and so their design might have been broken. From the ears of your wives, of your sons,“and your daughters.] Men wore these ornaments in the eastern countries, as well as women; as we find in the story of the Ishmaelite and Midianite soldiers, (Judg. viii. 24. and Pliny, lib. xi. cap. 31.) " In oriente quidem ct viris aurura eo loci,” &c. In the east it is esteemed an ornament for men to tvear gold in that place; speaking of their cars. (See Bochari. Hierozoic. par. i. lib. i. cap. 34.)
Exodus 32:3
And all the people. All that were engaged in this design; who were so many (as I said ver. 1.) that the rest it is likely durst not oppbsc it. Broke off the golden ear-rings which were in their ears, and brought them to Aaron.] So zealous is superstition, which prevails over pride and covetousness.
Exodus 32:4
And he received them at their hands. They seem to have presented them as an offering, towards the making of a representation of God; wherein every one of them might have an interest; and accordingly Aaron accepted them.
Exodus 32:5
Arid when Aaron saw it, he built an altar before it. As at the people’s request he made it, so he, seeing them receive it with such applause, presently consecrated it; by building an altar, otfering sacrifices, and keeping a solemn feast in its honour. And Aaron made proclamation.] Caused it to be publicly proclaimed throughout the host; that every one might have notice of the solemnity. • And said, To-morrow is a feast.] Which was a part of worship ordained by his authority. To the Lord.] Not to this ox, but to the Creator of tho world, whom they worshipped in this image. Notwithstanding which, this w r as no better than an idol, (Acts vii. 41.) and they gross idolaters, (Psal. cvi.19, 20. 1 Cor.x.7.) Some think, indeed, that Moses being gone, and, as they imagined, cither burnt up or famished, they desired this representation of God to go before them, and direct them, as a kind of teraphim:‘but God allowed no such visible sign to be made of his presence with them, w r hich he knew would in a short time have their adoration. Ver. G. And they rose tip early on the morrow.] The next day, which was the sixteenth of our July, they kept their festival. And to shew their devotion, they began betimes in the morning, andseem not tohave stayed for Aaron: but, as it follows, offered sacrifices themselves. And offered burnt-offerings.] Which always preceded others. See xviii. 12. xxiv. 5. where I observed, that whole burnt-offerings were entirely consumed on the altar, being wholly God’s. And brought peace-offerings.] This intimates that some persons received what they brought; and perhaps they were the young men mentioned xxiv. 5. where I noted’also, that of peace-offerings the people that brought them had a share, that they might feast with God; and they invited their friends likewise to feast with, them. There is no mention either here, or in the other places, of sin-offerings: whereof the priests had a part, but not the people. And the people sat down to cat and to drink.] Upon the sacrifices of peace-offerings; whereof the people, as I said, had their part: and by partaking of it, had fellowship with the idol, to whom they were offered, as the apostle shews, (1 Cor. x. 20, 21.) Thus tho Egyptians kept a IIav<Wa at the feast of Apis; in imitation rather of the Israelites, than otherwise. It may be fit here to note, that this custom of sacrificing, and also of feasting on the sacrifice, in token of their communion with him to whom the sacrifice was offered, was so very ancient, that it is not easy to believe the observation of St. Chrysostom to be true, that God gave no commandment about sacrifices, till after this sin of worshipping the golden calf: when, seeing their proncness to offer such sacrifices, he thought fit to ordain them himself, and direct them to their right object. Much less is it true, that before this obdanwc Qwtac ovofxa, toe do not find any where the name of sacrifice, (as he speaks Homil. xvii. upon Acts vii.) no, not with the qualification of Grotius, who says (upon Exod. xv. 26.) that there was no law about sacrifices, except that of the Passover, till after they had committed idolatry. For, besides that, there is an order how to make an altar, on which to sacrifice their burnt-offerings, (xx. 24.) which supposes God’s intention about them; and the building of an altar, and actual sacrifice upon it, at the scaling of the covenant between God and Israel, xxiv. 4, 5. &c. (which surely w r as not without God’s command) there is a whole chapter in this book about sacrifices at the consecration of Aaron and his sons, before this sin was committed, (chap, xxix.) and particular directions given in the thirty-eighth and thirty-ninth verses of that chapter, about the daily burnt-offering. I omit what might be said concerning the oblation of sacrifices from the beginning of the world, which it is hard to believe was without a Divine institution. St. Jerome’s words therefore are also too large, who saith, in his commentaries upon Ezek. xx. that the Israelites received only the decalogue before this offence of the calf: after which, God gave them multipliers legis ceremonias, abundance of legal ceremonies. All that can justly be said in this matter is, that Moses had not yet delivered to them the commands beforcmentioned, which God had given him; and that they had received but a few commands about sacrifices till after this sin: when the precepts were multiplied, that they might upon all occasions offer sacrifice to God, and not to demons, as they were inclined to do. The daily burnt-offerings were appointed before (as I said) though not delivered to them; and so was the sin-offering for the consecration of Aaron and his sons, and the altar, (xxix. 06, &c.) But the sin-offering for particular persons, and for the wholo congregation of Israel, and the great variety of sacrifices, with the manner of them, were not yet prescribed; and perhaps were ordained upon this occasion to preserve them from idolatry; though not merely for that, there being respect in them to the great sacrifice of Christ, especially in that sacrifice upon the day of expiation. But in general, it may be reasonably thought, that if they had not been perverse, they might havo been left more atliberty to’ do these things at pleasure, according to the law of nature; and they might perhaps have been permitted to ofler sacrifices every where, as the patriarchs did, though there is no certainty of such speculations. And rose np to play.] So God commanded at their festi-
Exodus 32:7
And the Lord said unto Moses, Go, get thee down. lie had dismissed him before, having done communing with him, (xxxi. 18.) and now sends him away from the mount in some haste, at the end of the forty days mentioned in the twenty-fourth chap. ult. For thy people, which thou broughtest out of Egypt.’] These words are generally looked upon, as God’s abandoning the Israelites, and disowning them to be his people. But then, they would not have been Moses’s people neither, but utterly destroyed, (ver. 10.) Therefore the true meaning is explained by St. Stephen, who calls Modes their \vTp(»Tt)g, deliverer, (Acts vii. 35.) because by his hand God redeemed them; and in that regard they became his people. Have corrupted themselves.] He doth not mention Aaron, though he was very angry with him also, (Deut. ix. 20.) because the people were the beginners of the revolt, and he complied with them out of fear.
Exodus 32:8
They have turned aside quickly out of the way; which I commanded them. It was not much above six weeks since they heard God charge.them, in a terrible manner, not to worship any image, (xx. 4.) and they solemnly promised to do whatsoever Moses commanded them from God, (ver. 19.) Immediately after.which, this command is in a peculiar manner repeated, (ver. 23.) Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold. Which, with all the rest of his judgments, they covenanted also to observe, (xxiv. 3. 8.) And therefore such a speedy revolt, from such obligations, made their crime exceeding heinous. > Tliey have made them a golden calf] For what Aaron did was at their instigation. And have worshipped it.] By kissing it (saith It; Eliczcr in his Pirke, cap. 45.) and bowing down to it; and then offering sacrifice to it (as it here follows) and acknowledging it to be their conductor out of the land of Egypt.
Exodus 32:9
And the Lord said unto Moses. He added this further before he went down from the mount I have seen this people.] Long observed their disposition; And behold, it is a stiff-necked people.] This character of them is repeated, xxxiii. 3. 5. xxxiv. 9. being a metaphor from untamed heifers, who draw their necks and shoulders back when they are put under the yoke. The prophet Isaiah alludes to this, when he saith of this people, (xlviii. 4.) Thy neck is an iron sinew, which would not bend. And Jeremiah v. 5. where he saith, the great men had broken the yoke and burst the bonds.
Exodus 32:10
Now therefore let me alone. Do not interpose in their behalf, with thy prayers and deprecations for them. That my wrath may wax hot against them, and that I may consume them.) That the just indignation I have conceived against them, may proceed to punish them with utter destruction. And I will make of thee a great, nation.] Or, I will set thee over a great nation; make thee prince of a mightier nation than they, (as the words are Numb. xiv. 12.) for so the word asah (to make) signifies, 1 Sam. xii. 6. where we translate it, advanced Moses and Aaron. Which seems to be the meaning here, because Moses urges (ver. 13.) the promise made to Abraham, Isaac, and Jacob, as if that would not be made, good if the people w f ere all destroyed. Whereas there would have been no danger of that, if God had made a great nation to spring from Moses, who was of their seed.
Exodus 32:11
And Moses besought the Lord. The Hebrew word challah, from whence comes vaichal (which we translate besought) importing something of sickness and in-
Exodus 32:13
Remember Abraham, Isaac, and Israel,. to Whom thou swarest by thine own self, &c. This is the great argument of all, the promise made to their forefathers, who werchis faithful servants, and this promise confirmedby an oath (often repeated) which he hoped God would faithfully fulfil. I will multiply your seed as the stars of heaven.] Gen. xv. 5. xxii. 17. This part of the promise he had fulfilled; which made him hope he would fulfil the other part which here follows. And all this land that I have spoken of will I give to your seed, and they shall inherit it for ever.] Gen. xii. 7. xiii. 15. xv. 7. xxviii. 13.
Exodus 32:14
And the Lord repented of the evil which he thought to do unto his people. He did not change his mind; for there was not a peremptory decree or definitive sentence (as they speak) pronounced against them.; but only a signification of what they deserved, (ver. 10.) which, unless it had been -for the forenamed. reasons, and Moses’s intercession, he -would have inflicted upon them.
Exodus 32:15
-And Moses turned. From the presence of God; with whom he had been forty days. And came down from the mount J] From the place where he was with God, to.that where he left Joshua waiting for his return. (See xxiv. 13.) And the two tables of the testimony were in his hand.] Which. God promised to give him, and one would think had readily prepared for him before he. went up into the mount, (xxxiv.12.) and when he was coming down, delivered into his hands, (xxxi. ult.) They are called tables of testimony, because God declared and testified therein what his mind and will was, as I have often noted. The tables were written on both their sides.] Some fancy that the writing was both on the fore-part and the back-part of them; that so the ten commandments might be read by those who stood either before or behind, when they were set up; being written (according to this conceit) twice over. But they were not made to be setup, but to bercposited in the ark: and thcrcforo the meaiiingis, they were written on both the leaves (as I may call them) which were to be folded up and shut like a book, when they were laid in the ark. On the oneside and on the other were they written.’] On the right hand, and on the left. How many were written on the one, and how many on the other, is variously, disputed, but cannot certainly be determined.
Exodus 32:16
And the tables ivere the work of God, and the writing ivas the writing of God, graven on the tables. The tables were made and planned by God himself; as well as the letters written by him, (xxxi. 18.) and no creature cmployed in either work; much less Moses, who seems to have found them ready prepared for him, when he cama into the mount, as I observed before from xxiv. 12.
Exodus 32:17
And when. Joshua heard the noise of the people, as they shouted. Being come to the foot of the mount, they could easily hear the noise which the people made in their festival. He said unto Moses, There is a noise of war in the camp.] Knowing nothing of. the occasion, he took it for the noiso which soldiers make (called by tho Hebrews teruah, by the Greeks aXaXayfxa) who m^ke a great shout when they give the onset; and much greater when they get the victory.
Exodus 32:18
And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome. Being before instructed by God what the people were a doing, (ver. 7.) Moses could easily correct his mistake; assuring him, it. was neither the cry of strength, nor of weakness (as the words are in the Hebrew), i. c. of conquerors, as we rightly translate it, or, of those that are overcome. I; But the noise of those that sing do I hear.] Out of merriment in, a festival. Forthus Apis was brought in solemn pomp to Memphis* tho royal city; the childrengoing before in procession, and singing.a song of praise to the deity. Which was not the pattern to the Israelites, nor borrowed, perhaps, from them;. but the common practice of the world on such occasions,.from ancient times, as I observed before out of Athenoeus, (ver. 6.) whose words are, lylvtro Kara Ttaaav rrjv 7ro\iv avXiov j3o/j3oc> kcu KV/uj3a-, Xwv %X0Q>?™ §£ TVfiTTavwv Krvrrog; fitr tySijc «/« a ytvofitvoe And this was part of the entertainment in private feasts; as appears by those known words of Homer: daivvvr tpucvSia daira TtpTTOflSVOt, flSTCi $1 <T
Exodus 32:19
And it came to pass, as soon as he came nigh unto the, camp. Which was at some distance from the mount, (xix. 21. 23. xx. 21. xxiv. 1.) That he saw the calf, and the dancing.] Which began early in the morning, and continued all day: for we may presume it was towards the evening before Moses got to the camp; having spent a considerable part of the day in beseeching God for them. And Moses’s anger waxed hot.] The sight of their madness turned the compassion he had for them (ver. 11, 12, &c.) into a kind of rage. And he cast the tables out of his hands, and he brake them
Exodus 32:20
And he took the calf, which they had made, and burnt it in the fire. Melted it down; so that though the matter remained (i\ e. the gold), yet the form and external shape of the calf was so destroyed, that it might be said properly enough to be burnt. For the Romans (as Bochart observes) called that place where they melted their metal Ustrina.. And ground it to powder.] Some have pretended to the knowledge of an herb, which will dissolve gold, and reduce it to ashes: but they do not say what it is, or that it was to be found in that wilderness. And if Moses had known, and used this secret, what need was there of bis grinding it again, after it was dissolved to ashes? it is most likely, therefore, that this was done with a file, whereby it was grated into dust as small as flour, which is ground in a mill. With such dust some powdered their own hair, and the manes of their horses, (as Bochart observes in his Hierozoicon, par. i. lib. ii. cap. 34.) which made them glitter and sparkle when the sun shone upon them. And strawed it upon the water.] Of the brook which descended out of the mount, (xvii. 6. Deut. ix. 21.) By which means the calf was utterly abolished; and demonstrated (as Abarbinel notes) to have no more divinity in it than the dust or water hath.‘And made the children of Israel drink of it.] He did not constrain them; but having no other water, they could not avoid, when they were thirsty, to drink with this mixture. Which Moses threw into it, not to discover who wereguilty of idolatry, as the Jews fancy, who say this was like the water of jealousy, (Numb. v. 27.) which made their bellies swell, or their beards, as some have since fabled, turn yellow, (for it was a general apostacy, ver. 1. 3.) but to make them sensible how vile a thing this idol was; which was gone into their draught, and mixed with their dung and their urine. They that have a desire to see the conceits of the Jews about it, may look into Selden de Diis Syris, Syntag. i. cap. 4. and J. Wagenseil upon Sota, p. 1128.
Exodus 32:21
And Moses said unto Aaron, Wliat did this people unto thee?. It was not sufficient that the idol was destroyed, but he thought fit to call his brother to an account, for his misgovernment in his absence. Who makes a.very weak defence, as all commentators observe, to whom I refer the reader. And shall only note, that the best apology he could have made had been this (if it had been true), that he only represented God unto them, as he had represented hirnsclf to him and the elders of Israel; when the cherubims, vol. I. in the form of oxen, made part of the train of the Schechinah, or Divine Majesty. But he says not a word of this % which I suppose therefore is a groundless opinion. That thou hast brought so great a sin upon them.] If they had made or built a house for Divine worship (saith Sepher Cosri in the place abovenamed), according to their own fancies, that they might have offered their sacrifices there, and directed their devotions thither, it would not have seemed to me so grievous a sin: for at this day we make such houses, arid have a veneration for them, and promise ourselves the Divine benediction in them, &c. But to make an image was directly against the command of God; and to fancy that he would be present with that which he abhorred, very much aggravated the crime.
Exodus 32:22
And Aaron said, Let not the anger of my lord wax hot. He beseeches him in a very humble manner to hear him calmly. - Thou knoivest the people.] He had been long acquainted with their rebellious and obstinate humour: which made them fall a murmuring as soon as ever they were delivered from PhaTaoh at the Red Sea, (xv. 24. xvi. 2, &c.) That they are set on mischief] The words in the Hebrew, bera hu, are more emphatical, they are in wickedness, or in idolatry: like that expression in St. John, 1 Epist. v. 19. the whole world lieth in wickedness. Or, as we say in our language, they were stark naught.
Exodus 32:23
For they said unto me, Make us gods, &c. This verse is but a recital of what the people said to him, ver. 2. (See there.)
Exodus 32:24
And I said unto them, Whosoever hath any gold, let him break it off: so they gave it me. This is the sense of ver. 2 and 3. Tlien I cast it into thefire 9 and there came out this calf.] He speaks as if he did not make the calf, but the gold being cast into the fire, out it came in this form. Which made Dr. Jackson think it more than probable, that th erewas some magical or demoniacal skill practised in the sudden moulding of this idol, which very much increased the people’s superstition to it. For what else, saith he, could Aaron mean by these words, I cast it into the fire, and there came out this calf, than that there was some secret invisible operation whereby it was rhoulded into this form in an instant? which raised, as I said, the people’s devotion to it. Herein he follows some Jews, who go a great deal further, saying, that the devil entered into it, and made it roar like a bull, to strike a greater awe into the people, as It. Juda saith, in Pirke Eliezer, cap. 45. And in Tanchuma they say, it not only roared, but danced also. Which seem to me to be conceits invented for the excuse of Aaron; who is said plainly enough (ver. 4.) to have made this molten calf Which he could not have done without designing it, and running the gold into a mould of this figure, Here is ho account at all given what judgment Moses made of this defence; but it appears by Deut. ix. 20. that God was so angry with him, that he had been destroyed, if Moses had not interceded for him, and beseeched God to pardon his weakness, in complying with a people set on mischief; (ver. 22.) for, no doubt, in his own mind ho was against this fact, as the Lcvites were, of whom he was the chief.
Exodus 32:25
And ivhenMoses saw that the people were naked,. Without the Divine protection. For the glory of the Lord 2T Microsoft® [chap. XXXII,) in the cloud, it is likely, departed and went up from them; which vvcread descended again, xxxiii. 9. For Aaron had made them naked, &c] Laid them open, by tliis sin, to the scorn of all their enemies, who should hear of such a shameful revolt from their God, Ver. 2G. Then Moses stood in the gate of the camp.’] Where the courts of judgment were wont to sit, to hear causes, and to punish offenders. So it was in their cities, in aftertimes, which it is likely was derived from the usage now: as now they did but follow the practices of their forefathers. For in the days of Abraham, the city gate was the place where all public aud private business was transacted, (Gen. xxiri. 10. 18.) which seems to have been the manner in all the country; for at Shechem we find, as well as here at Hebron, when Hamor and his son proposed to make an alliance with the Israelites, they motioned it to the people at the gate of the city,(Gen.xxxiv.20.) Which was the same thing with the forum or exchange among the Romans: the market being also held here, where there were seats for the judges and elders. And said, Who is on the Lord’s side?] Abhors this idol-, atry, and cleaves to the worship of the Lord only? Let him come unto me.] To receive his commands; who was under God their leader. F’. And all the sons of Levi gathered themselves together unto him.] If not the whole tribe, yet as many as had any zeal for the Lord; who were the most. This is an argument there was a general defection of the people to this idolatrous worship, that none but the sons of Levi appeared to join with Moses on this occasion.
Exodus 32:27
And he said unto them, Thussaith the Lord God of Israel, Put every man his sword by his side. The Lord himself, by his command, warrants what I bid you do. 4 And go in and out from gate to gate throughout the camp.] They were not to go into their tents (where they who were sensible of God’s displeasure, itmay be presumed, were bemoaning their sin), but to kill every one they met in the street. And slay every man his brother, and every man his companion, &c] All the Israelites were brethren; and they are commanded to spare none they met withal, because they were near relations, or friends, or next neighbours. Some may imagine this too hazardous an undertaking, the Levites being but a very small number in comparison with the people of Israel; but having God’s warrant, they were confident none would have the courage to oppose themfor guilt makes men timorous: and the Levites also found them, as men used to be at the conclusion of a festival, weary with their dancing and sports. Besides, there are those who, by their being naked, (ver. 25.) understand they were unarmed: for Aaron had disarmed them to their shame, by setting up the calf for them to dance about; which made them lay aside all thoughts of their arms, and so were more easily slain by the Levites.
Exodus 32:28
And the children of Levi did according to the word of Moses. Who being, under God, their chief ruler, passed this extraordinary sentence upon the offenders, without the common process in courts of judgment, as Mr. Selden observes, lib. ii. de Jure N. et G. cap. 2. in the end of it. And there fell of the people that day about three thousand men.] The Vulgar hath twentjr-three thousand, contrary to the LXX. as well as the Hebrew text, and all the eastern versions, except the Arabic, printed at Rome in this age, and manifestly out of the Vulgar Latin, as Mr. Selden hath observed in the same place, and Bochart shews largely to be against all the ancient translations and writers, Hieroz. par. i. lib. ii. cap. 34. p. 353. where* he* notes also out of Philo, these three thousand to have been a^xnyirag fiuXiara rrig avtfidag, the principal ringleaders of this impiety. In memory of these disasters, the breaking of the tables,’ and this slaughter, the Jews keepa fast every year on the Seventeenth of Tamuz, which, by Jac. Capellus’s computation, answers to the sixteenth of our July. •
Exodus 32:29
For Moses had said, Consecrate yourselves to day to the Lord.* Or, Moses said, ye have consecrated your* selves, &c. Which way soever we take it (either as spoken before the execution, to encourage them to it, or afterward, to commend them for it), the meaning is, that this act was as acceptable to God as a sacrifice, and had procured them the honour to wait upon/him as his ministers. Every man upon his son, and upon his brother.] This seems to signify that some of the tribe of Levi had|also prevaricated, to whom these pious Levites had no regard, but killed them indifferently with the rest, though they met with one of their own children; for which they are highly commended by Moses in his blessing, Deut. xxxiii. 9. But it may signify no more, but that they went out with this sincere resolution to spare none, though never so dear to them. That he may bestow upon you a blessing this day.’] This blessing was the preferment of the tribe of Levi to be God’s ministers in his house, and to enjoy all the tenth of the land for an inheritance, (Numb, xviii/ 21. 24.)
Exodus 32:30
And it came to pass on the morrow. Which was the eighteenth day of Tamuz, or our seventeenth of July. That Moses said unto the people.] Whom he assembled together, that he might make them sensible of their sin. Ye liave sinned a great sin.] He set their sin before them, it is likely, in all its aggravating circumstances. And now I will go up’unto thd Lord.] But he would not have them despair of recovering God’s favour, though he could not absolutely assure them of it. Peradventure I shall make an atonement for your sin.] That God might not inflict any further punishment upon them.
Exodus 32:31
And Moses returned unto the Lord. Not, as yet, to the placowhere he was before with the Lord for forty days; but to some part of the mount, where he might put up his most fervent prayers to God, by which his anger was turned away, aswell as by sacrifices. And said, Oh! this people lutve sinned a great sin.] He begins his prayers with a confession of their guilt in a most pathetical manner. And have made them gods of gold.] Contrary to the express repeated command of God, (xx. 4. 23.)
Exodus 32:32
Yet now. Here follows his earnest and most affectionate deprecation for them.. If thou tvilt forgive their sin.] Be thou pleased, or, O that thou wouldst forgive them! See Dr. Hammond upon Psal. xcv. not. 6. Or if not, blot me, I pray thee, out of thy book which thou, hast written.] Let me die, rather than live to see the evils that are coming on them, if thou punish them as they deserve. God hath no need of a book, wherein to register and record any of his purposes; but the Scripture uses the language of men, as the Jews speak, who, to this day, reuigttized by Microsoft ® CHAP. XXXIII,] UPON EXODUS,tain this form of speech, in their prayer wherewith they begin the new year. O, our Father and our King, write us in the book of the best life, in the book of righteousness, in the book of redemption. They desire, that is, to be preserved that year in a happy condition, free from sin, from want, and from danger. See Theodoric Hackspan, in his annotations on this place…
Exodus 32:33
And the Lord said unto Moses, Whosoever hath sinned Against me, him will I blot out of my book. This was all the answer Moses could obtain: that they only should perish who had offended the Divine Majesty. Which doth not deny them a pardon, if they ceased to offend him.
Exodus 32:34
Therefore now go. Speak no more of this matter, but return to the camp. Lead the people unto the place of which I have spoken unto thee.] Take the conduct of the people upon thee to the land which I promised to bestow on them. This sapposes God would not punish them as they deserved; though, by, the words following, it appears he abated something of his wonted kindness to them. Behold, mine angel shall go before thee.] Not the angel spoken of, xxiii. 20. but some lesser minister’ in the heavenly court, as appears from the next chapter, ver. 2. where he saith only, I tvill send an angel before thee, viz. in the pillar of cloud and fire, (xiii. 220 Nevertheless, in the day when I visit, I will visit their sin upon them.] Upon the next occasion to punish other offences, I will further punish this. Whence the saying of R.Isaac, in the GemaraSanhedrin, cap. 11; “There hath no vengeance come upon the world, in which there hath not been half an ounce of the first calf.” To which R. Uschajah there hath respect, in these words: “Till the days of Jeroboam, the Israelites sucked but’ of one calf, but afterward of three.” That is, their punishment was twice as great; for they made two calves, though they had seen the terrible punishment which came upon their fore-’ fathers from making one.
Exodus 32:35
And the Lord plagued the people. With the pestilence, as some imagine, though it be not mentioned in Scripture. Or, he means all the evils that afterward consumed them in the wilderness. But there are those who understand thia. of the slaughter made by the Levites; which he briefly repeats (as the manner sometimes is in these writings) as a conclusion to this history of the golden calf.. Because they made the calf which Aaron made.] Provoked him to make.