Exodus · Chapter 32

V. 1. Up, make us gods which shall go before us. They were weary of waiting for the promised land. They thought themselves detained too long at mount Sinai. They had a God that stayed with them, but they must have a God to go before them to the land flowing with milk and honey. They were weary of waiting for the return of Moses: As for this Moses, the man that brought us up out of Egypt, we know not what is become of him-Observe how slightly they speak of his person, this Moses: And how suspiciously of his delay, we know not what is become of him. And they were weary of waiting for a divine institution of religious worship among them, so they would have a worship of their own invention, probably such as they had seen among the Egyptians. They say, make us gods which shall go before us. Gods! How many would they have? Is not one sufficient? And what good would gods of their own making do them? They must have such Gods to go before them as could not go themselves farther than they were carried!

Verse 1. When the people saw that Moses delayed] How long this was before the expiration of the forty days, we cannot tell; but it certainly must have been some considerable time, as the ornaments must be collected, and the calf or ox, after having been founded, must require a considerable time to fashion it with the graving tool; and certainly not more than two or three persons could work on it at once. This work therefore, must have required several days.

The people gathered themselves together] They came in a tumultuous and seditious manner, insisting on having an object of religious worship made for them, as they intended under its direction to return to Egypt. See Acts 7:39, 40.

As for this Moses, the man that brought us up] This seems to be the language of great contempt, and by it we may see tho truth of the character given them by Aaron, Exodus 32:22, they were set on mischief. It is likely they might have supposed that Moses had perished in the fire, which they saw had invested the top of the mountain into which he went.

Verse 1. The people — That is, some of them, as it is explained 1 Corinthians 10:7. The defection, however, appears to have been very general, though we find several, particularly the sons of Levi, exempt from it, verse 26. Saw that Moses delayed — He had now been absent from them near forty days. For this defection appears to have happened a day or two before he came down from the mount, Deuteronomy 9:11, 12. Gathered themselves together unto Aaron — Or, as the Hebrew is more properly rendered, against Aaron: and so the expression will denote that they came upon him in a tumultuous manner, insisting to have their demands complied with. Up, make us gods — No doubt other discourse had passed before this; to which Aaron making some difficulty to consent, they insisted on having their desire gratified, and said in a seditious manner, Up, without further delay, make us gods, or make us a god, as µyhla Elohim is generally rendered, and ought to be rendered here, as Le Clerc observes, and that for two plain reasons: 1st, Aaron made but one calf, one idol-god; 2d, It appears from verse 5 that this symbol was consecrated to Jehovah alone. They were weary of waiting for the promised land. They thought themselves detained too long at mount Sinai. They had a God that stayed with them, but they must have a God to go before them to the land flowing with milk and honey. They were weary of waiting for the return of Moses: As for this Moses, the man that brought us up out of Egypt, we know not what is become of him — Observe, How slightly they speak of his person, this Moses: and how suspiciously of his delay, we know not what is become of him. And they were weary of waiting for a divine institution of religious worship among them, so they would have a worship of their own invention, probably such as they had seen among the Egyptians. They say, make us gods, or, a god. But what good would a god of their own making do them? They must have such a god to go before them, such as could not go itself farther than it was carried!

Verse 1. Unto Aaron. Some copies read, the people gathered themselves together against Aaron. He sinned through fear of man; but as the Lord did not punish him with the revolters, the latter would seem to be the true reading.

WORSHIP OF THE GOLDEN CALF, 1-6.

1. Moses delayed to come down — Literally, shamed to come down, that is, put to shame those who were waiting for him. This delay was provided for and suggested in Moses’s charge to the elders, (Exodus 24:14,) but Israel’s faith was not sufficient for the test. Up, make us gods — The language suggests the excitement and persistency of a mob. Probably a better translation would be, Up, make us a god. The manner in which Aaron complied with their demand shows that the people desired a visible image of God. The religious nature of man, uneducated into a high spiritual conception of God, has always clamoured for some visible sign or representation of the Deity. This Moses, the man that brought us — This manner of speech implies not only impatience, but also a measure of indignation. We wot not — We know not. Not improbably they began to think that Moses had perished in the fires which they had seen on the top of the mountain, (Exodus 24:17.)

V. 2. And Aaron said break off the golden ear-rings-We do not find that he said one word to discountenance their proposal. Some suppose, that when Aaron bid them break off their ear-rings, he did it with design to crush the proposal, believing that, though their covetousness would have let them do it, yet their pride would not have suffered them to part with them.

Verse 2. Golden ear-rings] Both men and women wore these ornaments, and we may suppose that these were a part of the spoils which they brought out of Egypt. How strange, that the very things which were granted them by an especial influence and providence of God, should be now abused to the basest idolatrous purposes! But it is frequently the case that the gifts of God become desecrated by being employed in the service of sin; I will curse your blessings, saith the Lord, Malachi 2:2.

Verse 2. Break off the golden ear-rings — These were probably some of the jewels which they had of the Egyptians. From the ears of your sons — Men wore these ornaments in the eastern countries as well as the women, Judges 8:24. Some suppose that when Aaron gave this direction he did it with a design to crush the proposal, believing, that if their covetousness did not hinder them from giving up their ear-rings, their pride, at least, would prevent their parting with them. He says, therefore, Which are in the ears of your wives and daughters — Thinking them most fond of their jewels, and most unlikely to part with them.

Ver. 2. Break off your golden ear-rings. Those jewels had been obtained of the Egyptians; and stolen goods do not prosper, as may be seen in the case of the Danites, who carried off Micah’s silver idol.

2. Break off the golden earrings — A strong expression, as if implying that the act involved some measure of violence, or, at least, an effort and sacrifice on their part. The prevailing view has been that Aaron, anxious to dissuade the people from their purpose, proposed this great sacrifice on their part in hope that they would thereupon withdraw their demand upon him to make them a god. This is not an improbable view, and is favoured by Aaron’s apology before Moses in verses 22-24. But the facts here recorded, as well as Numbers 12, exhibit the moral weakness of Aaron. He did well as Moses’s spokesman, (Exodus 4:14-16,) but sadly lacked the sterling qualities of a great spiritual leader. Specimens of ancient earrings are shown in the annexed cut.

V. 3. And all the people brake off their ear-rings-Which Aaron melted down, and, having a mold prepared, poured the melted gold into it, and then produced it in the shape of an ox or calf, giving it some finishing strokes with a graving tool.

Verse 3. And all the people brake off the golden ear-rings] The human being is naturally fond of dress, though this has been improperly attributed to the female sex alone, and those are most fond of it who have the shallowest capacities; but on this occasion the bent of the people to idolatry was greater than even their love of dress, so that they readily stripped themselves of their ornaments in order to get a molten god. They made some compensation for this afterwards; see Exodus 35:22, and See Clarke’s note on “Exodus 38:9”.

Verse 3. The people brake off their ear-rings — Whereby they showed both their madness upon their idols, and their base ingratitude to God, who had transferred these jewels from the Egyptians to them.

3. All the people brake off — Kurtz observes that Aaron had “counted upon the vanity of the women and youth, and their love for golden ornaments, and he hoped that in this way he would excite such opposition in the community itself as would suffice to save him from having to offer a resistance which appeared to be dangerous. But he had entirely miscalculated. He knew but the surface of the human heart; the depths of its natural disposition were beyond his reach. All the people cheerfully broke off the golden ornaments from their ears, for they were about to accomplish an act of pure self-will; and in that case there is no sacrifice which the human heart is not ready to make.”

Verse 4. Fashioned it with a graving tool] There has been much controversy about the meaning of the word crj cheret in the text: some make it a mould, others a garment, cloth, or apron; some a purse or bag, and others a graver. It is likely that some mould was made on this occasion, that the gold when fused was cast into it, and that afterwards it was brought into form and symmetry by the action of the chisel and graver.

These be thy gods, O Israel] The whole of this is a most strange and unaccountable transaction. Was it possible that the people could have so soon lost sight of the wonderful manifestations of God upon the mount? Was it possible that Aaron could have imagined that he could make any god that could help them? And yet it does not appear that he ever remonstrated with the people! Possibly he only intended to make them some symbolical representation of the Divine power and energy, that might be as evident to them as the pillar of cloud and fire had been, and to which God might attach an always present energy and influence; or in requiring them to sacrifice their ornaments, he might have supposed they would have desisted from urging their request: but all this is mere conjecture, with very little probability to support it. It must however be granted that Aaron does not appear to have even designed a worship that should supersede the worship of the Most High; hence we find him making proclamation, To-morrow is a feast to the LORD, (hwhy;) and we find farther that some of the proper rites of the true worship were observed on this occasion, for they brought burnt-offerings and peace-offerings, Exodus 32:6,7: hence it is evident he intended that the true God should be the object of their worship, though he permitted and even encouraged them to offer this worship through an idolatrous medium, the molten calf. It has been supposed that this was an exact resemblance of the famous Egyptian god Apis who was worshipped under the form of an ox, which worship the Israelites no doubt saw often practised in Egypt. Some however think that this worship of Apis was not then established; but we have already had sufficient proof that different animals were sacred among the Egyptians, nor have we any account of any worship in Egypt earlier than that offered to Apis, under the figure of an OX.

Verse 4. He made it a molten calf — He melted it down, and, having a mould prepared, poured the melted gold into it, and then produced it in the shape of an ox or calf giving it some finishing strokes with a graving tool. “They made a calf,” says David, “in Horeb, and worshipped the molten image: they changed their glory into the similitude of an ox that eateth grass.” It is probable that the origin of this idolatry was from Egypt. The Scriptures inform us that the Israelites in Egypt imitated the Egyptian superstitions, Joshua 24:14; Ezekiel 20:7, 8. Now that the Egyptians worshipped animals as early as these days, appears from Exodus 8:26. An ox or calf in particular was their great idol. So that we may with certainty conclude, notwithstanding what some late commentators have alleged, that Aaron, in compliance with the prejudices of the people, made this calf after the model of what the Israelites had seen in Egypt, consecrating it to Jehovah as the Egyptians had consecrated similar symbols to their principal deity Osiris. Aaron’s compliance with the popular clamour was, undoubtedly, highly criminal: he ought to have opposed them with all his might, nay, he ought rather to have suffered death than to have yielded to their will in any degree. Accordingly, we find it recorded, (Deuteronomy 9:20,) that “the Lord was very angry with him to have destroyed him,” but that Moses “prayed for him.” They said, These be thy gods — Or as Nehemiah expresses, (Nehemiah 9:18,) This is thy God; that is, This is the image or symbol of thy God; who brought thee out of Egypt — For they intended to worship the true God, by this image, as afterward Jeroboam did by the same image, it being incredible that the generality of the Israelites should be so void of all sense and reason, as to think that this new-made calf brought them out of Egypt, even before its own creation, and that this was the same Jehovah that had so lately spoken to them from heaven with an audible voice, saying, “I am the Lord thy God who brought thee out of the land of Egypt.”

Ver. 4. After he had made it a molten calf, they said, These be thy gods, O Israel. The ox or calf, on account of its strength, is called a cherub, or as St. Paul says, a mighty angel. 2 Thessalonians 1:7. The Lord placed cherubims on the east of Eden, to keep the way of the tree of life, Genesis 3:24; and Moses made two golden cherubims, to overshadow the mercy-seat. Exodus 25:18. In the prophetic vision of four living creatures, the cherub is placed before the eagle, the lion, and the man, Ezekiel 10:14; and the psalmist represents Jehovah as riding on a cherub, which formed his chariot, wafted on the wings of the wind. Psalm 18:10. Ezekiel 1. The apostle John beheld a similar vision, in which the four living creatures appear to represent the whole creation, as incessantly worshipping God; and of course the ox or the cherub was far enough removed from every idea of idolatry. Revelation 4:7, 8.—But it may be said, what had Aaron or the Israelites to do with the calf, the Osiris and Isis of Egypt, which all critics allow to be the same as Aaron’s calf. The mythology of the Egyptians is, that Osiris was son of Jupiter and Niobe, and that he resigned his kingdom over the Argives in order that he might travel. Arriving in Egypt he softened their ferocious manners, taught them laws, how to sow corn, and how to reverence the gods. Being killed by his brother Serapis, the Egyptians prepared him altars, and worshipped him under the form of a bull; and this appears to be the idol which the Israelites had seen worshipped while in Egypt, with all its libidinous and luxurious rites. But whatever were the origin of this idolatry, or whatever allusion it might bear to the offering of bullocks on the patriarchal or Jewish altars, it formed in heathen worship a part of what an apostle calls “the darkness of this world.”—More on this subject may be seen in the notes on Genesis 43:32.—Jeroboam’s calves were afterwards formed on the model of the Egyptian Apis, as well as Aaron’s golden calf; and it was this species of idolatry which eventually procured the total ruin of the Jewish nation. Joshua 24:14. Ezekiel 20:7, 8.

4. Fashioned it with a graving tool — This is the most natural import of the unpointed Hebrew text, but seems hardly in harmony with the next statement, which is not correctly translated after he had made it, but, simply, and he made it a molten calf. It is manifestly incongruous to speak of forming a molten calf with a graving tool. Hence many critics propose to read cyrj, a money bag, or purse, instead of crj, here translated graving tool, which occurs elsewhere only at Isaiah 8:1, and there means a pen, or stylus. The statement would then be: And he received (the earrings) from their hand, and collected (rxyw, from rwx, to bind or collect together in one mass) it (the gold) in a bag, and made it a molten calf. It is no valid objection to this view to ask, with Keil, “Why should Aaron first bind up the golden earrings in a bag?” For it may with equal force be answered, Why should he not? What better or more appropriate way of receiving and retaining the large amount of gold until it was converted into the golden idol? This, on the whole, is more satisfactory than the view which supplies in thought a wooden mould or model after the word fashioned, for such an idea would have required some clearer form of statement; more satisfactory, also, than to assume that the molten calf was cast over a carved image of wood, or that it was finished up by means of a graver’s tool after it had been cast. On this last supposition, the graver’s work should have been mentioned after, not before, the fusion of the golden ornaments.

According to Joshua 24:14; Ezekiel 20:7, 8; 23:3, 8, Israel had been contaminated with Egyptian idolatry, and the most natural explanation of the construction of this image in the form of a calf is, that it was modelled after the form of Apis, the sacred bull which was worshipped at Memphis. See note and cut at Exodus 8:26, page 406. It is hardly credible that during their long sojourn in Egypt the leading men of Israel had not become familiar with the worship of the sacred bull. But it is to be noticed that they did not worship the golden idol as an Egyptian god, but exclaimed before it, These be thy gods, O Israel, which brought thee up out of the land of Egypt. The plural here, as in verse 1, does not oblige us to translate and explain the words in a polytheistic sense. The next verse shows that they worshipped Jehovah under the symbol of a calf, and so violated the second rather than the first commandment of the decalogue. See notes on Exodus 20:4, 5. Verse 8 of this chapter shows that they did not thus ignorantly worship, but knew that they were violating one of the commandments.

V. 5. And Aaron built an altar before it, and proclaimed a feast-A feast of dedication; yet he calls it a feast to Jehovah; for, as brutish as they were, they did not design to terminate their adoration in the image; but they made it for a representation of the true God, whom they intended to worship in and through this image. And yet this did not excuse them from gross idolatry, no more than it will excuse the Papists, whose plea it is, that they do not worship the image, but God by the image; so making themselves just such idolaters as the worshippers of the golden calf, whose feast was a feast to Jehovah, and proclaimed to be so, that the most ignorant and unthinking might not mistake it.

Verse 5. To-morrow is a feast to the Lord] In Bengal the officiating Brahmin, or an appointed person proclaims, “To-morrow, or on — day of — , such a ceremony will be performed!”

Verse 5. Aaron built an altar — Being borne down with the stream; and proclaimed a feast — Namely, of dedication; yet he calls it a feast to Jehovah — By which it is still more evident that the people did not intend to terminate their adoration in the image, but designed to worship the true God in and by this calf, which they meant to consider as only a visible token of God’s presence with them, and a medium by which to convey their worship to him. And yet this did not excuse them from the sin of gross idolatry any more than it will excuse the Papists, whose plea it is that they do not worship the images which they use, but God, or Christ, by the images, so making themselves just such idolaters as the worshippers of the golden calf, whose feast was a feast to Jehovah, and proclaimed to be so, that the most ignorant and unthinking might not mistake it.

Ver. 5. A feast to the Lord. He probably meant to join the worship of the Lord with that of Osiris. But by a feast to the Lord, may be understood a great national festival.

5. When Aaron saw — No object of the verb saw is expressed, and we do best to understand what is implied in the words immediately preceding. When he saw the excitement and enthusiasm of the people, and their acceptance of the image as a symbol of their God, he was carried away by the scene, and proceeded further to erect an altar before it, and announce that on the morrow they would celebrate a feast to the Lord. Thus this man, so highly honoured of God, became a culpable partaker in the people’s sin.

V. 6. And they rose up early on the morrow, and offered sacrifice to this new made deity. And the people sat down to eat and drink of the remainder of what was sacrificed, and then rose up to play-To play the fool, to play the wanton. It was strange that any of the people, especially so great a number of them, should do such a thing. Had they not, but the other day, in this very place, heard the voice of the Lord God speaking to them out of the midst of the fire, Thou shalt not make to thyself any graven image?-Yet They made a calf in Horeb, the very place where the law was given It was especially strange that Aaron should be so deeply concerned, should make the calf and proclaim the feast! Is this Aaron the saint of the Lord! Is this he that had not only seen, but had been employed in summoning the plagues of Egypt, and the judgments executed upon the gods of the Egyptians? What! And yet himself copying out the abandoned idolatries of Egypt? How true is it, that the law made them priests which had infirmity, and needed first to offer for their own sins?

Verse 6. The people sat down to eat and to drink] The burnt-offerings were wholly consumed; the peace-offerings, when the blood bad been poured out, became the food of the priests, &c. When therefore the strictly religious part of these ceremonies was finished, the people sat down to eat of the peace-offerings, and this they did merely as the idolaters, eating and drinking to excess. And it appears they went much farther, for it is said they rose up to play, qjxl letsachek, a word of ominous import, which seems to imply here fornicating and adulterous intercourse; and in some countries the verb to play is still used precisely in this sense. In this sense the original is evidently used, Genesis 39:14.

Verse 6. They rose up early — To show their zeal they began betimes in the morning, and seem not to have stayed for Aaron; and offered burnt-offerings, &c. — To this new-made image of Deity. And the people sat down to eat and drink — Of the remainder of what was sacrificed; and then rose up to play — To play the fool, to play the wanton. It was strange that any of the people, especially so great a number of them, should do such a thing. Had they not, but the other day, in this very place, heard the voice of the Lord God speaking to them out of the midst of the fire, “Thou shalt not make to thyself any graven image?” Yet they made a calf in Horeb, the very place where the law was given! It was especially strange that Aaron should be so deeply concerned, should make the calf, and proclaim the feast! Is this “Aaron the saint of the Lord?” Is this he that had not only seen, but had been employed in summoning the plagues of Egypt, and the judgments executed upon the gods of the Egyptians? What! and yet himself copying out the abandoned idolatries of Egypt? How true is it, that “the law made them priests which had infirmity, and needed first to offer for their own sins!”

Ver. 6. Burnt-offerings, for their sins: then followed the peace-offerings, for carnal joy. They sat down to eat and drink, and then rose up to dance and sing the bacchanalian songs; and according to St. Paul, they committed fornication. 1 Corinthians 10:8.

6. Rose up early — It was to be a day of festivity and joy, and they were eager to begin it early. Burnt offerings, and… peace offerings — See note on Exodus 20:24. Sat down to eat and to drink — Usual words for hilarious feasting. They ate, as was customary, of the flesh of the peace offerings. What they drank is not said, but we most naturally suppose wine, which was so common at jovial feasts. Rose up to play — Comp, verses 19 and 25. The meaning most probably is, that from feasting they proceeded to lewd forms of dancing. See note on Genesis 21:9, and compare Herodotus’s account of the rude sports of the Egyptians at certain religious festivals. (Herod., 2:60.)

Verse 7. Thy people-have corrupted themselves] They had not only got into the spirit of idolatry, but they had become abominable in their conduct, so that God disowns them to be his: THY people have broken the covenant, and are no longer entitled to my protection and love.

This is one pretence that the Roman Catholics have for the idolatry in their image worship. Their high priest, the pope, collects the ornaments of the people, and makes an image, a crucifix, a madonna, &c. The people worship it; but the pope says it is only to keep God in remembrance. But of the whole God says, Thy people have corrupted themselves; and thus as they continue in their idolatry, they have forfeited the blessings of the Lord’s covenant. They are not God’s people, they are the pope’s people, and he is called “our holy father the pope.”

INTERCESSION AND PUNISHMENT, 7-35.

7. Thy people, which thou broughtest out — Language of trial for Moses. He is made to feel that he is identified with Israel, and must bear the burden of them on his heart. He is informed of the calf worship to which they have so quickly turned aside, and corrupted themselves, and is made to see that this great sin deserves the consuming judgment of Jehovah. This opens the way for Moses’s first intercession, (verses 11-13,) which is notably effectual. Then follows another trial, as Moses sees the extent of the people’s sin, (15-25,) which in turn leads both to punishment and further intercession, (26-32.) Compare the intercessions of Moses in Numbers 11:10-15; 14:11-24.

V. 8. They have turned aside quickly-Quickly after the law was given them, and they had promised to obey it; quickly after God had done such great things for them, and declared his kind intentions to do greater.

Verse 8. They have turned aside quickly — Quickly after the law was given them, and they had promised to obey it; quickly after God had done such great things for them, and declared his kind intentions to do greater.

INTERCESSION AND PUNISHMENT, 7-35.

7. Thy people, which thou broughtest out — Language of trial for Moses. He is made to feel that he is identified with Israel, and must bear the burden of them on his heart. He is informed of the calf worship to which they have so quickly turned aside, and corrupted themselves, and is made to see that this great sin deserves the consuming judgment of Jehovah. This opens the way for Moses’s first intercession, (verses 11-13,) which is notably effectual. Then follows another trial, as Moses sees the extent of the people’s sin, (15-25,) which in turn leads both to punishment and further intercession, (26-32.) Compare the intercessions of Moses in Numbers 11:10-15; 14:11-24.

V. 9. It is a stiff-necked people-Unapt to come under the yoke of the divine law, averse to all good, and prone to evil, obstinate to the methods of cure.

Verse 9. A stiff-necked people] Probably an allusion to the stiff-necked ox, the object of their worship.

Verse 9. A stiff-necked people — Untractable, wilful, and stubborn; unapt to come under the yoke of the divine law, averse from all good, and prone to all evil, incorrigible by judgments, and obstinate to all the methods of cure.

9. A stiffnecked people — Unmanageable and perverse, like the ox that stoutly resists all efforts to guide or drive him. Comp. the same expression in Exodus 33:3, 5; 34:9; Deuteronomy 9:6, 13.

V. 10. Let me alone-What did Moses, or what could he do, to hinder God from consuming them? When God resolves to abandon a people, and the decree is gone forth, no intercession can prevent it. But God would thus express the greatness of his displeasure, after the manner of men, who would have none to interceed for those they resolve to be severe with. Thus also he would put an honour upon prayer, intimating, that nothing but the intercession of Moses could save them from ruin, that he might be a type of Christ, by whose mediation alone God would reconcile the world unto himself.

Verse 10. Now therefore let me alone] Moses had already begun to plead with God in the behalf of this rebellious and ungrateful people; and so powerful was his intercession that even the Omnipotent represents himself as incapable of doing any thing in the way of judgment, unless his creature desisted from praying for mercy! See an instance of the prevalence of fervent intercession in the case of Abraham, Genesis 18:23-33, from the model of which the intercession of Moses seems to have been formed.

Verse 10. Let me alone — What did Moses, or what could he do, to hinder God from consuming them? When God resolves to abandon a people, and the decree is gone forth, no intercession can prevent it. But God would thus express the greatness of his displeasure, after the manner of men, who would have none to intercede for those they resolve to be severe with. Thus also he would put an honour upon prayer, intimating, that nothing but the intercession of Moses could save them from ruin.

10. Let me alone — Do not interfere, and restrain the punitive outgoing of my wrath by the intercession which I see in thy heart. “Moses had not yet opened his mouth, but God foresaw the holy violence with which his importunity would besiege his throne.” — Bush. That I may consume them — Verse 28 shows that about three thousand of the people perished before the consuming judgment that followed hard upon the sin, but Moses’s plea availed to modify the extent of the fearful stroke. Verse 14. The blending of justice and mercy in God’s revelations of himself to Israel is worthy of devout attention. His wrath is a fearful power, and may wax hot against transgressors of his law, and certainly will consume the unrepentant sinner; but he also “keepeth mercy for thousands, forgiving iniquity and transgression and sin,” (Exodus 34:7.) I will make of thee a great nation — He intimates that he might destroy all the rest of the nation, and by means of Moses alone raise up the great nation of which the promise to the fathers had repeatedly spoken.

V. 11. And Moses besought the Lord his God-If God would not be called the God of Israel, yet he hoped he might address him as his own God. Now Moses is standing in the gap to turn away the wrath of God. Psalm 106:23. He took the hint which God gave him when he said, Let me alone, which, though it seemed to forbid his interceding, did really encourage it, by shewing what power the prayer of faith hath with God.

Verse 11. And Moses besought the Lord his God — If God would not be called the God of Israel, yet he hoped he might address him as his own God. Now Moses is standing in the gap to turn away the wrath of God, Psalm 106:23. He took the hint which God gave him when he said, Let me alone, which, though it seemed to forbid his interceding, did really encourage it, by showing what power the prayer of faith hath with God.

11-13. Moses besought — The intercession of Moses is seen in its graphic outline by the two words of interrogation, Why and wherefore, (the same word in the Hebrew, hml,) and the three verbs in the imperative turn… repent… remember. It consists of solemn appeal and earnest petition. The appeals are of the nature of exclamations of soul-anguish over the thought of such penal wrath after such a triumph as the exodus, and of the reproach which the Egyptians might then exultingly and contemptuously utter. The petitions end with a pleading of the promises made to the great patriarchs.

V. 12. Turn from thy fierce wrath-Not as if he thought God were not justly angry, but he begs that he would not be so greatly angry as to consume them. Let mercy rejoice against judgment; repent of this evil-Change the sentence of destruction into that of correction, against thy people which thou broughtest up out of Egypt-For whom thou hast done so great things? Wherefore should the Egyptians say, For mischief did he bring them out-Israel is dear to Moses, as his kindred, as his charge; but it is the glory of God that he is most concerned for. If Israel could perish without any reproach to God’s name, Moses could persuade himself to sit down contented; but he cannot bear to hear God reflected on; and therefore this he insists upon, Lord, What will the Egyptians say? They will say, God was either weak, and could not, or fickle, and would not compleat the salvation he begun.

Verses 12, 13. Turn from thy fierce wrath — Not as if he thought God were not justly angry, but he begs that he would not be so greatly angry as to consume them. Let mercy rejoice against judgment; repent of this evil — Change the sentence of destruction into that of correction; against thy people — Which thou broughtest up out of Egypt, for whom thou hast done so great things. Wherefore should the Egyptians say, For mischief did he bring them out — Israel is dear to Moses, as his kindred, as his charge; but it is the glory of God that he is most concerned for. If Israel could perish without any reproach to God’s name, Moses could persuade himself to sit down contented; but he cannot bear to hear God reflected on; and therefore this he insists upon, Lord, what will the Egyptians say? They will say, God was either weak, and could not, or fickle, and would not complete the salvation he begun. Remember Abraham — Lord, if Israel be cut off, what will become of the promise?

11-13. Moses besought — The intercession of Moses is seen in its graphic outline by the two words of interrogation, Why and wherefore, (the same word in the Hebrew, hml,) and the three verbs in the imperative turn… repent… remember. It consists of solemn appeal and earnest petition. The appeals are of the nature of exclamations of soul-anguish over the thought of such penal wrath after such a triumph as the exodus, and of the reproach which the Egyptians might then exultingly and contemptuously utter. The petitions end with a pleading of the promises made to the great patriarchs.

V. 13. Remember Abraham-Lord, if Israel be cut off, what will become of the promise?

Verses 12, 13. Turn from thy fierce wrath — Not as if he thought God were not justly angry, but he begs that he would not be so greatly angry as to consume them. Let mercy rejoice against judgment; repent of this evil — Change the sentence of destruction into that of correction; against thy people — Which thou broughtest up out of Egypt, for whom thou hast done so great things. Wherefore should the Egyptians say, For mischief did he bring them out — Israel is dear to Moses, as his kindred, as his charge; but it is the glory of God that he is most concerned for. If Israel could perish without any reproach to God’s name, Moses could persuade himself to sit down contented; but he cannot bear to hear God reflected on; and therefore this he insists upon, Lord, what will the Egyptians say? They will say, God was either weak, and could not, or fickle, and would not complete the salvation he begun. Remember Abraham — Lord, if Israel be cut off, what will become of the promise?

11-13. Moses besought — The intercession of Moses is seen in its graphic outline by the two words of interrogation, Why and wherefore, (the same word in the Hebrew, hml,) and the three verbs in the imperative turn… repent… remember. It consists of solemn appeal and earnest petition. The appeals are of the nature of exclamations of soul-anguish over the thought of such penal wrath after such a triumph as the exodus, and of the reproach which the Egyptians might then exultingly and contemptuously utter. The petitions end with a pleading of the promises made to the great patriarchs.

V. 14. And the Lord repented of the evil he thought to do-Though he designed to punish them, yet he would not ruin them. See here, the power of prayer, God suffers himself to be prevailed with by humble believing importunity. And see the compassion of God towards poor sinners, and how ready he is to forgive.

Verse 14. And the Lord repented of the evil] This is spoken merely after the manner of men who, having formed a purpose, permit themselves to be diverted from it by strong and forcible reasons, and so change their minds relative to their former intentions.

Verse 14. The Lord repented of the evil — Changed his sentence at the entreaty of Moses, who in this represented the Lord Christ, the great Mediator and Intercessor for all the sinful race. He was pleased not to inflict upon them that punishment which he threatened, (verse 10,) and so acted as men do when they repent and change their minds. Though he designed to punish them, yet he would not ruin them. See here the power of prayer! God suffers himself to be prevailed with by humble, believing importunity. And see the compassion of God toward poor sinners, and how ready he is to forgive! It must, however, be well observed that such expressions as this, of the Lord’s repenting, must be understood as spoken after the manner of men. For that no proper change or repentance can take place in the Divine Mind, plainly follows from the perfection of the divine knowledge, which comprehends at one view all things, past, present, and to come, and can never be surprised at their happening as they do, or change his mind on that account. See this further explained on Genesis 6:6.

14. The Lord repented — See notes at Genesis 6:6; Judges 2:18, and 1 Samuel 15:11.

V. 15. On both their sides-Some on one table and some on the other, so that they were folded together like a book, to be deposited in the ark.

Verse 15. The tables were written on both their sides] If we take this literally, it was certainly a very unusual thing; for in ancient times the two sides of the same substance were never written over. However, some rabbins suppose that by the writing on both sides is meant the letters were cut through the tables, so that they might be read on both sides, though on one side they would appear reversed. Supposing this to be correct, if the letters were the same with those called Hebrew now in common use, the s samech, which occurs twice, and the final µ mem which occurs twenty-three times in the ten commandments, both of these being close letters, could not be cut through on both sides without falling out, unless, as some of the Jews have imagined, they were held in by miracle; but if this ancient character were the same with the Samaritan, this through cutting might have been quite practicable, as there is not one close letter in the whole Samaritan alphabet. On this transaction there are the three following opinions: 1. We may conceive the tables of stone to have been thin slabs or a kind of slate, and the writing on the back side to have been a continuation of that on the front, the first not being sufficient to contain the whole. 2. Or the writing on the back side was probably the precepts that accompanied the ten commandments; the latter were written by the Lord, the former by Moses; see Clarke’s notes on “Exodus 34:1”; and “Exodus 34:27”. 3. Or the same words were written on both sides, so that when held up, two parties might read at the same time.

Verses 15, 16. On both their sides — Thus it was effectually provided against a possibility of any one either taking from or adding to this law, to do either of which God expressly forbade his people, Deuteronomy 4:2. The tables were the work of God — Herein they differed from the second tables, which were the work of Moses, Exodus 34:1.

15. Moses turned — After his intercession he turned away with an anxious heart, and went down from the mount to encounter in the camp of Israel a still deeper trial. On the two tables see note at Exodus 31:18. Being written on both their sides they need not have been large tablets of stone to contain the entire decalogue, and the fact that Moses carried them in his hand shows that they must have been rather small. The Hebrew text of Exodus 20:1-17, if spread out over four pages, might be written in large, bold characters, and the pages each not exceed a surface of six inches square.

V. 16. The writing of God-Very probably the first writing in the world.

Verse 16. The tables were the work of God] Because such a law could proceed from none but himself; God alone is the fountain and author of LAW, of what is right, just, holy, and good. See the meaning of the word LAW, Exodus 12:49. See Clarke note on the word LAW, “Exodus 12:49”.

The writing was the writing of God] For as he is the sole author of law and justice, so he alone can write them on the heart of man. This is agreeable to the spirit of the new covenant which God had promised to make with men in the latter days: I will make a new covenant with the house of Israel-I will PUT MY LAWS IN THEIR MINDS, AND WRITE THEM IN THEIR HEARTS, Jeremiah 31:33; Hebrews 8:10; 2 Corinthians 3:3. That the writing of these tables was the writing of God, see proved at the conclusion of the last chapter.

Verses 15, 16. On both their sides — Thus it was effectually provided against a possibility of any one either taking from or adding to this law, to do either of which God expressly forbade his people, Deuteronomy 4:2. The tables were the work of God — Herein they differed from the second tables, which were the work of Moses, Exodus 34:1.

16. Work of God — They were miracles in stone, and so monumental witnesses of the supernatural origin of the commandments. See on Exodus 31:18.

Verse 17. Joshua-said-There is a noise of war in the camp.] How natural was this thought to the mind of a military man! Hearing a confused noise he supposed that the Israelitish camp had been attacked by some of the neighbouring tribes.

Verse 17. Joshua said, There is a noise of war in the camp — Joshua had waited upon the middle of the hill for Moses, and so neither knew what the people had done, nor heard what God had said to Moses.

17. Joshua heard — Palmer mentions a number of paths leading up the mountain from different points, and speaks of the ravine known as Jethro’s Road as emerging into the valley at the foot of the “Hill of the Golden Calf,” and observes: “Often in descending this, while the precipitous sides of the ravine hid the tents from my gaze, have I heard the sound of voices from below, and thought how Joshua had said unto Moses, as he came down from the mount, ‘There is a noise of war in the camp.’” — Desert of the Exodus, p. 101.

Verse 18. And he said] That is, Moses returned this answer to the observations of Joshua.

INTERCESSION AND PUNISHMENT, 7-35.

7. Thy people, which thou broughtest out — Language of trial for Moses. He is made to feel that he is identified with Israel, and must bear the burden of them on his heart. He is informed of the calf worship to which they have so quickly turned aside, and corrupted themselves, and is made to see that this great sin deserves the consuming judgment of Jehovah. This opens the way for Moses’s first intercession, (verses 11-13,) which is notably effectual. Then follows another trial, as Moses sees the extent of the people’s sin, (15-25,) which in turn leads both to punishment and further intercession, (26-32.) Compare the intercessions of Moses in Numbers 11:10-15; 14:11-24.

V. 19. He saw the calf, and the dancing, and his anger waxed hot-It is no breach of the law of meekness to shew our displeasure at wickedness. Those are angry and sin not, that are angry at sin only. Moses shewed himself angry, both by breaking the tables, and burning the calf, that he might by these expressions of a strong passion awaken the people to a sense of the greatness of their sin. He broke the tables before their eyes, as it is Deuteronomy 9:17, that the sight of it might fill them with confusion when they saw what blessings they had lost. The greatest sign of God’s displeasure against any people is his taking his law from them.

Verse 19. He saw the calf, and the dancing] Dancing before the idol takes place in almost every Hindoo idolatrous feast.-Ward. He cast the tables out of his hands, and brake them] He might have done this through distress and anguish of spirit, on beholding their abominable idolatry and dissolute conduct; or he probably did it emblematically, intimating thereby that, as by this act of his the tables were broken in pieces, on which the law of God was written; so they, by their present conduct, had made a breach in the covenant, and broken the laws of their Maker. But we must not excuse this act; it was rash and irreverent; God’s writing should not have been treated in this way.

Verse 19. He saw the calf and the dancing, and his anger waxed hot — It is no breach of the law of meekness to show our displeasure at wickedness. Those are angry and sin not, that are angry at sin only. Moses showed himself angry, both by breaking the tables, and burning the calf, that he might, by these expressions of a strong passion, awaken the people to a sense of the greatness of their sin. He broke the tables before their eyes, (as it is Deuteronomy 9:17,) that the sight of it might fill them with confusion when they saw what blessings they had lost. The greatest sign of God’s displeasure against any people is his taking his law from them.

19. Moses’ anger waxed hot — He who had pleaded so powerfully in the mount (verses 11-13) now feels the kindlings of a wrath akin to that which moved Jehovah to retributive judgment. Fiery indignation against sin is a passion as pure and worthy of God or man as love for truth and righteousness, for, indeed, the former is begotten of the latter. Cast the tables… and brake them — Significant sign that Israel had broken the law written thereon.

V. 20. He burnt the calf-Melted it down, and then filed it to dust; and that the powder to which it was reduced might he taken notice of throughout the camp, he strawed it upon the water which they all drank of. That it might appear that an idol is nothing in the world, he reduced this to atoms, that it might be as near nothing as could be.

Verse 20. He took the calf-and burnt-and ground it to powder, &c.] How truly contemptible must the object of their idolatry appear when they were obliged to drink their god, reduced to powder and strewed on the water! “But,” says an objector, “how could gold, the most ductile of all metals, and the most ponderous, be stamped into dust and strewed on water?” In Deuteronomy 9:21, this matter is fully explained. I took, says Moses, your sin, the calf which ye had made, and burnt it with fire, that is, melted it down, probably into ingots, or gross plates, and stamped it, that is, beat into thin laminæ, something like our gold leaf, and ground it very small, even until it was as small as dust, which might be very easily done by the action of the hands, when beat into thin plates or leaves, as the original words tka eccoth and qd dak imply. And I cast the dust thereof into the brook, and being thus lighter than the water, it would readily float, so that they could easily see, in this reduced and useless state, the idol to which they had been lately offering Divine honours, and from which they were vainly expecting protection and defense. No mode of argumentation could have served so forcibly to demonstrate the folly of their conduct, as this method pursued by Moses.

Verse 20. He took the calf which they had made — The people were evidently overawed by the presence of Moses, and therefore attempted no resistance while he took away their idol to destroy it. Here we see how much Moses excelled Aaron in courage and zeal for the glory of God, as also in authority among the people. He burned the calf — Melted it down, and then filed it to dust. This speedy reduction of the calf to powder, as well as the materials whereof it was made, inclines one to believe that it was not of any considerable size. He strewed it upon the water — Upon the brook which flowed for them from the rock in Horeb; and he made the children of Israel drink of it — Not that he constrained them to it; but, having no other water to drink, they could not avoid, when thirsty, to drink of that with this mixture. Thus it would be taken notice of throughout the camp, and would appear to all who had the least discernment that an idol is nothing, this being reduced to atoms, and made as mere a nothing as could be.

Ver. 20. Ground it to powder. Metals, when about half fusible with heat, will readily break to powder. Moses seems to have granulated the gold by melting and pouring it into water, which communicated to it a mineral poison, and gave it an unpleasant taste. The waters, thus impregnated, as Dr. Lightfoot supposes, caused the belly to swell; and he further supposes, that the Levites slew every man whose belly was swelled. In that case the waters discovered the wicked leaders of this revolt, and they spared not their dearest relatives.

20. Took… burnt… ground… strewed — “We need not suppose that each incident is here placed in strict order of time. What is related in this verse must have occupied some time, and may have followed the rebuke of Aaron. Moses appears to have thrown the calf into the fire to destroy its form, and then to have pounded or filed the metal to powder, which he cast into the brook. Deuteronomy 9:21. He then made the Israelites drink of the water of the brook. The act was, of course, a symbolical one. The idol was brought to nothing, and the people were made to swallow their own sin.” Comp. Micah 7:13, 14. — Speaker’s Commentary. In Deuteronomy 9:21, Moses says: “I took your sin, the calf which ye had made, and burnt it with fire, and stamped it, and ground it very small, even until it was as small as dust.” Compare the symbolical act of making the people drink of it with the drinking the water of jealousy prescribed for a woman suspected of adultery. Numbers 5:11-31.

V. 21. What did this people unto thee-He takes it for granted that it must needs be something more than ordinary that prevailed with Aaron to do such a thing? Did they overcome thee by importunity, and hadst thou so little resolution as to yield to popular clamour! Did they threaten to stone thee, and couldest not thou have opposed God’s threatenings to theirs?

Verse 21. What did this people unto thee.] It seems if Aaron had been firm, this evil might have been prevented.

Verse 21. What did this people unto thee? — He takes it for granted that it must needs be something more than ordinary that prevailed with Aaron to do such a thing. Did they overcome thee by importunity, and hadst thou so little resolution as to yield to popular clamour? Did they threaten to stone thee, and couldest not thou have opposed God’s threatenings to theirs?

21. What did this people unto thee — A question of rebuke, the more searching because of the thought that Aaron himself had brought so great a sin upon the people. Aaron’s response and effort at apology, in verses 22-24, is at best a pitiable plea, and virtually a confession of his own weakness.

Verse 22. Thou knowest the people] He excuses himself by the wicked and seditious spirit of the people, intimating that he was obliged to accede to their desires.

INTERCESSION AND PUNISHMENT, 7-35.

7. Thy people, which thou broughtest out — Language of trial for Moses. He is made to feel that he is identified with Israel, and must bear the burden of them on his heart. He is informed of the calf worship to which they have so quickly turned aside, and corrupted themselves, and is made to see that this great sin deserves the consuming judgment of Jehovah. This opens the way for Moses’s first intercession, (verses 11-13,) which is notably effectual. Then follows another trial, as Moses sees the extent of the people’s sin, (15-25,) which in turn leads both to punishment and further intercession, (26-32.) Compare the intercessions of Moses in Numbers 11:10-15; 14:11-24.

V. 23. They said, make us Gods-It is natural to us to endeavour thus to transfer our guilt. He likewise extenuates his own share in the sin, as if he had only bid them break off their gold, intending but to make a hasty essay for the present, and childishly insinuates that when he cast the gold into the fire, it came out either by accident, or by the magic art of some of the mixt multitude (as the Jewish writers dream) in this shape. This was all Aaron had to say for himself, and he had better have said nothing, for his defence did but aggravate his offence; and yet as sin did abound, grace did much more abound.

Verse 23. They said, Make us gods — It is natural to us to endeavour thus to transfer our guilt. He likewise extenuates his own share in the sin, as if he had only bid them break off their gold, intending but to make a hasty essay for the present, and childishly insinuates that when he cast the gold into the fire, it came out either by accident, or by the magic art of some of the mixed multitude, (as the Jewish writers dream,) in this shape. This was all Aaron had to say for himself, and he had better have said nothing, for his defence did but aggravate his offence; and yet, as sin did abound, grace did much more abound.

INTERCESSION AND PUNISHMENT, 7-35.

7. Thy people, which thou broughtest out — Language of trial for Moses. He is made to feel that he is identified with Israel, and must bear the burden of them on his heart. He is informed of the calf worship to which they have so quickly turned aside, and corrupted themselves, and is made to see that this great sin deserves the consuming judgment of Jehovah. This opens the way for Moses’s first intercession, (verses 11-13,) which is notably effectual. Then follows another trial, as Moses sees the extent of the people’s sin, (15-25,) which in turn leads both to punishment and further intercession, (26-32.) Compare the intercessions of Moses in Numbers 11:10-15; 14:11-24.

Verse 24. I cast it into the fire and there came out this calf.] What a silly and ridiculous subterfuge! He seems to insinuate that he only threw the metal into the fire, and that the calf came unexpectedly out by mere accident. The Targum of Jonathan ben Uzziel makes a similar excuse for him: “And I said unto them, Whosoever hath gold, let him break it off and give it to me; and I cast it into the fire, and Satan entered into it, and it came out in the form of this calf!” Just like the popish legend of the falling of the shrine of our Lady of Loretta out of heaven! These legends come from the same quarter. Satan can provide more when necessary for his purpose.

Ver. 24. I cast it into the fire, and there came out this calf; as though Satan and the workmen had made the calf, while Aaron was merely a spectator! Sinners make but vain defences at the bar of omniscience. Happy for this priest to have had an intercessor, or he had, though a firstborn, assuredly lost his mitre. Moses staked his own life to save him.

INTERCESSION AND PUNISHMENT, 7-35.

7. Thy people, which thou broughtest out — Language of trial for Moses. He is made to feel that he is identified with Israel, and must bear the burden of them on his heart. He is informed of the calf worship to which they have so quickly turned aside, and corrupted themselves, and is made to see that this great sin deserves the consuming judgment of Jehovah. This opens the way for Moses’s first intercession, (verses 11-13,) which is notably effectual. Then follows another trial, as Moses sees the extent of the people’s sin, (15-25,) which in turn leads both to punishment and further intercession, (26-32.) Compare the intercessions of Moses in Numbers 11:10-15; 14:11-24.

V. 25. The people were naked-Stript of their armour, and liable to insults.

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 [rp 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, 2 Chronicles 28:19: For the Lord brought Judah low, because of Ahaz king of Israel: for he made Judah NAKED, [yrph 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 Exodus 35:21, &c.

Verse 25. Moses saw that the people were naked — This is the most common and obvious meaning of the word [rp, 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.

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 [rp, at Judges 5:1.

V. 26. Then Moses stood in the gate of the camp, the place of judgment; and said, Who is on the Lord’s side?-The idolaters had set up the golden calf for their standard, and now Moses sets up his in opposition to them.

Verse 26. Who is on the Lord’s side?] That is, Who among you is free from this transgression?

And all the sons of Levi, &c.] It seems they had no part in this idolatrous business.

Verse 26. Moses stood in the gate of the camp — The place of judgment; and said, Who is on the Lord’s side? — Who abhors this idolatry, and adheres to the true worship of God? The Chaldee interprets it, Who feareth the Lord; let him come to me — Let him take God’s part, and plead his cause against idolatry and idolaters. They had set up the golden calf for their standard, and Moses sets up his in opposition to them. The sons of Levi gathered themselves together to him — This shows that the defection of the people to this idolatrous worship was general, since none but the sons of Levi joined Moses on this occasion: and it is probable, that even they were not all free from the sin.

26. Who is on the Lord’s side — A fair call to repentance and loyal return to Jehovah. All the sons of Levi — It was most natural that the men of Moses’s own tribe should at once rally to his side, and thus make atonement in part for their complicity in the sin. Simeon and Levi had troubled Jacob with their swords, (Genesis 34:25, compare verse 30 and 49:5;) now Levi’s sons win a distinction which was afterward celebrated in song. Deuteronomy 33:9.

V. 27. Slay every man his brother-That is, Slay all those that you know to have been active for the making and worshipping of the golden calf, though they were your nearest relations or dearest friends. Yet it should seem they were to slay those only whom they found abroad in the street of the camp; for it might be hoped that those who were retired into their tents were ashamed of what they had done.

Verse 27. From gate to gate] It is probable that there was an enclosed or intrenched camp, in which the chief rulers and heads of the people were, and that this camp had two gates or outlets; and the Levites were commanded to pass from one to the other, slaying as many of the transgressors as they could find.

Verse 27. Thus saith the Lord God of Israel — What Moses now did was not done merely in the heat of a pious zeal, but by a divine influence and direction; and therefore can be no warrant to others to imitate his example, who cannot pretend to the same authority, and who are placed in circumstances entirely different from those in which he and the Israelites were placed. Slay every man his brother, and every man his companion — Moses being, under God, their chief ruler, at God’s command, passed this extraordinary sentence upon the offenders, without the common process in courts of judicature, requiring the sons of Levi to go armed into the camp, and cut off the most notorious and obstinate offenders, without regard to kindred, friendship, or any other distinction whatever. And there was no fear of their killing the innocent in this case, because Moses had called to himself all that were on God’s side. These, either by resorting to him, or by retiring to their tents, were separated from the guilty, who were impudently walking about in the camp, trusting to their numbers. It may be observed further here, that, besides the authority of the command of Moses to the Levites, a peculiar impulse from God must have actuated them in this business, otherwise it is very improbable that they should have obeyed so readily, or have dared to attack so many; and a peculiar consciousness of guilt and terror must have fallen on the people, to have caused such a multitude to submit to be slain without making any resistance.

27. Slay every man his brother — Those who were guilty of this breach of the covenant (comp. verse 33) were liable to the penalty of a capital crime, and hence the order for this fearful slaughter. That this order was not intended or understood to warrant an indiscriminate and wholesale massacre is obvious from what follows. Only “about three thousand men” were slain, (verse 28,) or one in two hundred of the adult Israelites, (compare Exodus 12:37,) and had these Levitical swordsmen understood Moses’s words literally, they would have felt obliged to slay one another as well as all in the camp. It is not improbable that the three thousand who were slain resisted these Levites, or had refused to drink of the water, (verse 20,) or in some way persisted in their sin. In going in and out from gate to gate throughout the camp the armed executioners of the order may have been safely left to determine who the most guilty parties were. Many facts, known to these Levites, who had seen the operations of the calf worship from its beginning, may be assumed to have guided them in their work of retribution.

V. 28. And there fell of the people that day about three thousand men-Probably these were but few in comparison with the many that were guilty; but these were the men that headed the rebellion, and were therefore picked out to be made examples of; for terror to others.

Verse 28. There fell about three thousand men.] These were no doubt the chief transgressors; having broken the covenant by having other gods besides Jehovah, they lost the Divine protection, and then the justice of God laid hold on and slew them. Moses doubtless had positive orders from God for this act of justice, (see Exodus 32:27;) for though, through his intercession, the people were spared so as not to be exterminated as a nation, yet the principal transgressors, those who were set on mischief, Exodus 32:22, were to be put to death.

Verse 28. And there fell of the people that day about three thousand men — Probably these were but few in comparison with the many that were guilty; but these were the men that headed the rebellion, and were therefore picked out to be made examples of, for terror to others.

INTERCESSION AND PUNISHMENT, 7-35.

7. Thy people, which thou broughtest out — Language of trial for Moses. He is made to feel that he is identified with Israel, and must bear the burden of them on his heart. He is informed of the calf worship to which they have so quickly turned aside, and corrupted themselves, and is made to see that this great sin deserves the consuming judgment of Jehovah. This opens the way for Moses’s first intercession, (verses 11-13,) which is notably effectual. Then follows another trial, as Moses sees the extent of the people’s sin, (15-25,) which in turn leads both to punishment and further intercession, (26-32.) Compare the intercessions of Moses in Numbers 11:10-15; 14:11-24.

Verse 29. For Moses had said, Consecrate yourselves] Fill your hands to the Lord. See the reason of this form of speech in Clarke’s note on “Exodus 29:19”.

29. For Moses had said — Thus rendered, this verse is supposed to explain the zeal of the Levites in the slaughter just described. Their zeal and activity were to be a consecration of themselves to Jehovah. But the common version is not in strict accord with the Hebrew text. The margin gives the better rendering. But the explanations of the verse have been various. Translating literally we read: And Moses said, Fill your hand to-day unto (or for) Jehovah, for a man (is or was) against his son and against his brother, and (it was) to give a blessing upon you to-day. The expression “fill the hand” is a metaphor which is used in describing the consecration of persons, (compare Exodus 28:41; 29:9, 29, 33; Leviticus 8:33; 21:10; Numbers 3:3; 1 Chronicles 29:5; 2 Chronicles 29:31,) and is translated consecrate in all the passages here referred to. The allusion in the metaphor appears to refer to some ceremony of giving into the hands of those consecrated some sign or symbol of their office and work. It would be thus signified that their hands were thenceforth to be filled with the duties and obligations of their sacred calling. We need not here understand that these Levites were commanded to bring any special offerings at this time, but that the work which they had that day performed was a consecration of themselves to Jehovah. They had filled their hands with an act which would give them memorable distinction. Accordingly, the verse might be thus paraphrased: Consecrate yourselves this day unto Jehovah. For you have shown yourselves worthy to be his ministers by rising above personal and family considerations when Jehovah’s honour was at stake, (comp. Deuteronomy 33:8-11; Luke 14:26,) for by turning in this case against son and brother you have shown yourselves loyal to Jehovah and worthy to receive his blessing.

30. On the morrow — After that fearful day of retribution. Ye have sinned a great sin — It was important that they should realize the gravity and magnitude of their transgression, and these words of Moses were adapted to impress this upon them. Lest further punishment fall he proposes to go up unto the Lord, and seek, if possible, to make an atonement for their sin. He hopes to cover or expiate their sin by further intercession. Comp. verses 11-14. He accordingly went up again into the mount, and made supplication before Jehovah there.

V. 31. Oh, this people have sinned a great sin-God had first told him of it, Exodus 32:7, and now he tells God of it by way of lamentation. He doth not call them God’s people, he knew they were unworthy to be called so, but this people. This treacherous ungrateful people, they have made them gods of gold.

Verse 31. Moses returned unto the Lord] Before he went down from the mountain God had acquainted him with the general defection of the people, whereupon he immediately, without knowing the extent of their crime, began to make intercession for them; and God, having given him a general assurance that they should not be cut off, hastened him to go down, and bring them off from their idolatry. Having descended, he finds matters much worse than he expected, and ordered three thousand of the principal delinquents to be slain; but knowing that an evil so extensive must be highly provoking in the sight of the just and holy God, he finds it highly expedient that an atonement be made for the sin: for although he had the promise of God that as a nation they should not be exterminated, yet he had reason to believe that Divine justice must continue to contend with them, and prevent them from ever entering the promised land. That he was apprehensive that this would be the case, we may see plainly from the following verse.

Verse 31. O, this people have sinned a great sin — God had first told him of it, (verse 7,) and now he tells God of it, by way of lamentation. He doth not call them God’s people, he knew they were unworthy to be called so, but, this people. This treacherous, ungrateful people, they have made them gods of gold.

31, 32. Oh — ana, an interjection that expresses mingled sadness and entreaty. The intercession of Moses in these two verses is much briefer but more striking than in verses 11-13, above. The broken form of expression in verse 32, where the conclusion, or apodosis, is left to be supplied, is not uncommon in the Scriptures. Compare Genesis 3:22; Daniel 3:15; Luke 13:9; 19:42. The willingness of Moses to be sacrificed for Israel’s pardon is paralleled with Paul’s notable saying in Romans 9:3. Thy book — The chosen people of God are regarded as enrolled or written in a book before God. As the citizens of a community are enrolled in an official list, or the members of a society are registered as such in a book kept for that purpose, so the righteous are supposed to be registered in the book of life, and such registration witnesses their citizenship in the kingdom of God. Comp. Psalm 69:28; Ezekiel 13:9; Dan. 12:1; Luke 10:20; Philippians 4:3; Revelation 3:5; 13:8; 20:15; 21:27.

V. 32. If not-If the decree be gone forth, and there is no remedy but they must be ruined, blot me, I pray thee out of the book which thou hast written-That is, out of the book of life. If all Israel must perish, I am content to perish with them. This expression may be illustrated from Romans 9:3. For I could wish myself to be an anathema from Christ, for my brethren’s sake. Does this imply no more than not enjoying Canaan? Not that Moses absolutely desired this, but only comparatively expresses his vehement zeal for God’s glory, and love to his people, signifying, that the very thought of their destruction, and the dishonour of God, was so intolerable to him, that he rather wishes, if it were possible, that God would accept of him, as a sacrifice in their stead, and by his utter destruction, prevent so great a mischief.

Verse 32. Forgive their sin—; and if not, blot me—out of thy book] It is probable that one part of Moses’ work during the forty days of his residence on the mount with God, was his regulating the muster-roll of all the tribes and families of Israel, in reference to the parts they were respectively to act in the different transactions in the wilderness, promised land, &c.; and this, being done under the immediate direction of God, is termed God’s book which he had written, (such muster-rolls, or registers, called also genealogies, the Jews have had from the remotest period of their history;) and it is probable that God had told him, that those who should break the covenant which he had then made with them should be blotted out of that list, and never enter into the promised land. All this Moses appears to have particularly in view, and, without entering into any detail, immediately comes to the point which he knew was fixed when this list or muster-roll was made, namely, that those who should break the covenant should be blotted out, and never have any inheritance in the promised land: therefore he says, This people have sinned a great sin, and have made them gods of gold; thus they had broken the covenant, (see the first and second commandments,) and by this had forfeited their right to Canaan. Yet now, he adds, if thou wilt forgive their sin, that they may yet attain the promised inheritance---; and if not, blot me, I pray thee, out of thy book which thou hast written-if thou wilt blot out their names from this register, and never suffer them to enter Canaan, blot me out also; for I cannot bear the thought of enjoying that blessedness, while my people and their posterity shall be for ever excluded. And God, in kindness to Moses, spared him the mortification of going into Canaan without taking the people with him. They had forfeited their lives, and were sentenced to die in the wilderness; and Moses’ prayer was answered in mercy to him, while the people suffered under the hand of justice. But the promise of God did not fail; for, although those who sinned were blotted out of the book, yet their posterity enjoyed the inheritance.

This seems to be the simple and pure light in which this place should be viewed; and in this sense St. Paul is to be understood, Romans 9:3, where he says: For I could wish that myself were ACCURSED from Christ for my brethren, my kinsmen according to the flesh; who are ISRAELITES, to whom pertaineth the ADOPTION, and the GLORY, and the COVENANTS. Moses could not survive the destruction of his people by the neighbouring nations, nor their exclusion from the promised land; and St. Paul, seeing the Jews about to be cut off by the Roman sword for their rejection of the Gospel, was willing to be deprived of every earthly blessing, and even to become a sacrifice for them, if this might contribute to the preservation and salvation of the Jewish state. Both those eminent men, engaged in the same work, influenced by a spirit of unparalleled patriotism, were willing to forfeit every blessing of a secular kind, even die for the welfare of the people. But certainly, neither of them could wish to go to eternal perdition, to save their countrymen from being cut off, the one by the sword of the Philistines, the other by that of the Romans. Even the supposition is monstrous.

On this mode of interpretation we may at once see what is implied in the book of life, and being written in or blotted out of such a book. In the public registers, all that were born of a particular tribe were entered in the list of their respective families under that tribe. This was the book of life; but when any of those died, his name might be considered as blotted out from this list. Our baptismal registers, which record the births of all the inhabitants of a particular parish or district, and which are properly our books of life; and our bills of mortality, which are properly our books of death, or the lists of those who are thus blotted out from our baptismal registers or books of life; are very significant and illustrative remains of the ancient registers, or books of life and death among the Jews, the Greeks, the Romans, and most ancient nations. It is worthy of remark, that in China the names of the persons who have been tried on criminal processes are written in two distinct books, which are called the book of life and the book of death: those who have been acquitted, or who have not been capitally convicted, are written in the former; those who have been found guilty, in the latter. These two books are presented to the emperor by his ministers, who, as sovereign, has a right to erase any name from either: to place the living among the dead, that he may die; or the dead, that is, the person condemned to death, among the living, that he may be preserved. Thus he blots out of the book of life or the book of death according to his sovereign pleasure, on the representation of his ministers, or the intercession of friends, &c. An ancient and extremely rich picture, in my own possession, representing this circumstance, painted in China, was thus interpreted to me by a native Chinese.

Verse 32. If thou wilt forgive their sin — if not — If the decree be gone forth, and there is no remedy but they must be ruined; blot me, I pray thee, out of thy book which thou hast written — Termed the book of the living, Psalm 69:28; and alluded to Isaiah 4:3, where the prophet speaks of being written among the living in Jerusalem. He evidently means, “Let me die rather than live to see the evils that are coming upon them, if thou shalt think fit to punish them as they deserve: if they must perish, let me perish with them.” God, it must be observed, is here represented after the manner of men, as having all the names of the living enrolled in a book, to signify his particular care and inspection of the sons of men, see Psalm 56:8. So, to blot out of the book of life, or of the living, is to cut one off from the land of the living, equivalent to Moses’s expression, (Numbers 11:15,) If thou deal thus with me, kill me, I pray thee, out of hand. And thus it is understood by the Hebrew doctors. Compare Deuteronomy 25:6; Psalm 87:6; and Ezekiel 13:9. In pursuance of the same allusion, God is represented as enrolling the citizens of the heavenly Jerusalem, or the members of his true church, in a book by themselves, Daniel 12:1; Philippians 4:3; and Revelation 3:5. Moses’s words may be further illustrated by those of St. Paul, (Romans 9:3,) I could wish myself to be an anathema from Christ, or rather, as the words apo tou cristou may properly be rendered, after Christ, that is, after his example to be consigned to temporal death, and made a curse for my brethren’s sake. In short, Moses here expresses his vehement zeal for God’s glory, and love to his people, signifying that the very thought of their destruction, and the dishonour that would thereby come upon God, was so intolerable to him, that he rather wished, if it were possible, that God would accept of him as a sacrifice in their stead, and by his destruction prevent so great a mischief. Those who understand Moses’s words as if he wished to be excluded from eternal life for the sake of his brethren, make him talk a language quite unnatural, and inconsistent with that desire of self-happiness which is the first law of nature. Besides, it should be remembered, that to be excluded from eternal life, implies not only the loss of heaven and final misery, but also final and desperate enmity against God; and that any man should think a willingness to be eternally wicked, and a desperate hater of God, can spring from love, and be a proper expression of zeal for his glory, is wonderful indeed!

Ver. 32. Blot me, I pray thee, out of thy book. This appeal proves beyond dispute the existence of letters prior to Moses. Pliny, speaking of the 16 letters brought by Cadmus into Greece, thinks that letters had always existed in Chaldea. The Hebrew and the Chaldaic alphabets are the same.—The erasure from the book, is illustrated by the Roman custom of a city-register for all the inhabitants; and if any man committed felony, his name was erased from the rank of citizens.—The christian fathers with one consent class this sublime sentiment with that of St. Paul, who was willing to be accursed for his brethren and kinsmen after the flesh. In this view, Christ was really made a curse for us. Blotting the people’s name is understood conditionally, if they shall continue in their sin.

31, 32. Oh — ana, an interjection that expresses mingled sadness and entreaty. The intercession of Moses in these two verses is much briefer but more striking than in verses 11-13, above. The broken form of expression in verse 32, where the conclusion, or apodosis, is left to be supplied, is not uncommon in the Scriptures. Compare Genesis 3:22; Daniel 3:15; Luke 13:9; 19:42. The willingness of Moses to be sacrificed for Israel’s pardon is paralleled with Paul’s notable saying in Romans 9:3. Thy book — The chosen people of God are regarded as enrolled or written in a book before God. As the citizens of a community are enrolled in an official list, or the members of a society are registered as such in a book kept for that purpose, so the righteous are supposed to be registered in the book of life, and such registration witnesses their citizenship in the kingdom of God. Comp. Psalm 69:28; Ezekiel 13:9; Dan. 12:1; Luke 10:20; Philippians 4:3; Revelation 3:5; 13:8; 20:15; 21:27.

V. 33. Whosoever hath sinned, him will I blot out of my book-The soul that sins shall die, and not the innocent for the guilty.

Verse 33. Whosoever hath sinned against me, him will I blot out] As if the Divine Being had said: “All my conduct is regulated by infinite justice and righteousness: in no case shall the innocent ever suffer for the guilty. That no man may transgress through ignorance, I have given you my law, and thus published my covenant; the people themselves have acknowledged its justice and equity, and have voluntarily ratified it. He then that sins against me, (for sin is the transgression of the law, 1 John 3:4, and the law must be published and known that it may be binding,) him will I blot out of my book.” And is it not remarkable that to these conditions of the covenant God strictly adhered, so that not one soul of these transgressors ever entered into the promised rest! Here was justice. And yet, though they deserved death, they were spared! Here was mercy. Thus, as far as justice would permit, mercy extended; and as far as mercy would permit, justice proceeded. Behold, O reader, the GOODNESS and SEVERITY of GOD! MERCY saves all that JUSTICE can spare; and JUSTICE destroys all that MERCY should not save.

Verse 33. Whosoever hath sinned, him will I blot out of my book — The soul that sins shall die, and not the innocent for the guilty.

33. Him will I blot out — Only the wilful sinner, who violates the holy commandments and persists in his disobedience, shall be cut off from the people of God.

V. 34. My angel shall go before them-Some created angel that was employed in the common services of his kingdom, which intimated that they were not to expect any thing for the future to be done for them out of the common road of providence. When I visit-Hereafter he shall see cause to punish them for other sins, I will visit for this among the rest. From hence the Jews have a saying, that from hence-forward no judgment fell upon Israel, but there was in it an ounce of the powder of the golden calf.

Verse 34. Lead the people unto the place] The word place is not in the text, and is with great propriety omitted. For Moses never led this people into that place, they all died in the wilderness except Joshua and Caleb; but Moses led them towards the place, and thus the particle la el here should be understood, unless we suppose that God designed to lead them to the borders of the land, but not to take them into it.

I will visit their sin] I will not destroy them, but they shall not enter into the promised land. They shall wander in the wilderness till the present generation become extinct.

Verses 34, 35. My angel shall go before thee — Some created angel that was employed in the common services of his kingdom, which intimated that they were not to expect any thing for the future to be done for them out of the common road of providence. When I visit — Hereafter, when I shall see cause to punish them for other sins, I will visit for this among the rest. From hence the Jews have a saying, that from henceforward no judgment fell upon Israel, but there was in it an ounce of the powder of the golden calf. And the Lord plagued the people — Probably by the pestilence, or some other infectious disease. Thus Moses prevailed for a mitigation of the punishment, but could not wholly turn away the wrath of God.

34. Now go, lead the people — The people having broken the covenant, Jehovah speaks as though he would have Moses depart from Sinai without having the tables renewed, or proceeding with the erection of the tabernacle, whose pattern had been shown him in the mount. He assures him of the presence of his Angel, as in Exodus 23:20, but declares that the sin of the people cannot go unpunished. But Moses’s persistent intercession and mediation, as shown in the following chapter, led to a renewal of the covenant.

V. 35. And the Lord plagued the people-Probably by the pestilence, or some other infectious disease. Thus Moses prevailed for a mitigation of the punishment, but could not wholly turn away the wrath of God.

Verse 35. The Lord plagued the people] Every time they transgressed afterwards Divine justice seems to have remembered this transgression against them. The Jews have a metaphorical saying, apparently founded on this text: “No affliction has ever happened to Israel in which there was not some particle of the dust of the golden calf.”

1. THE attentive reader has seen enough in this chapter to induce him to exclaim, How soon a clear sky may be overcast! How soon may the brightest prospects be obscured! Israel had just ratified its covenant with Jehovah, and had received the most encouraging and unequivocal pledges of his protection and love. But they sinned, and provoked the Lord to depart from them, and to destroy the work of his hands. A little more faith, patience, and perseverance, and they should have been safely brought into the promised land. For want of a little more dependence upon God, how often does an excellent beginning come to an unhappy conclusion! Many who were just on the borders of the promised land, and about to cross Jordan, have, through an act of unfaithfulness, been turned back to wander many a dreary year in the wilderness. Reader, be on thy guard. Trust in Christ, and watch unto prayer.

2. Many people have been greatly distressed on losing their baptismal register, and have been reduced in consequence to great political inconvenience. But still they had their lives, and should a living man complain? But a man may so sin as to provoke God to cut him off; or, like a fruitless tree, be cut down, because he encumbers the ground. Or he may have sinned a sin unto death, 1 John 5:16,17, that is, a sin which God will punish with temporal death, while he extends mercy to the soul.

3. With respect to the blotting out of God’s book, on which there has been so much controversy, Is it not evident that a soul could not be blotted out of a book in which it had never been written? And is it not farther evident from Exodus 32:32, 33, that, although a man be written in God’s book, if he sins he may be blotted out? Let him that readeth understand; and let him that standeth take heed lest he fall. Reader, be not high-minded, but fear. See Clarke’s notes on “Exodus 32:32”, and “Exodus 32:33”.

EXODUS

Verses 34, 35. My angel shall go before thee — Some created angel that was employed in the common services of his kingdom, which intimated that they were not to expect any thing for the future to be done for them out of the common road of providence. When I visit — Hereafter, when I shall see cause to punish them for other sins, I will visit for this among the rest. From hence the Jews have a saying, that from henceforward no judgment fell upon Israel, but there was in it an ounce of the powder of the golden calf. And the Lord plagued the people — Probably by the pestilence, or some other infectious disease. Thus Moses prevailed for a mitigation of the punishment, but could not wholly turn away the wrath of God.

35. Plagued — This implies that the severe blow ministered by the Levites (27-29) was followed by still other visitations of penal wrath.