Bible
Commentary
Exodus 32
It
is a very lamentable interruption which the story of this chapter gives to the
record of the establishment of the church, and of religion among the Jews.
Things went on admirably well towards that happy settlement: God had shown
himself very favourable, and the people also had seemed to be pretty tractable.
Moses had now almost completed his forty days upon the mount, and, we may
suppose, was pleasing himself with the thoughts of the very joyful welcome he
should have to the camp of Israel at his return, and the speedy setting up of
the tabernacle among them. But, behold, the measures are broken, the sin of
Israel turns away those good things from them, and puts a stop to the current
of God's favours; the sin that did the mischief (would you think it?) was
worshipping a golden calf. The marriage was ready to be solemnized between God
and Israel, but Israel plays the harlot, and so the match is broken, and it
will be no easy matter to piece it again. Here is, I. The sin of Israel, and of
Aaron particularly, in making the golden calf for a god (ver. 1-4), and
worshipping it, ver. 5, 6. II. The notice which God gave of this to Moses, who
was now in the mount with him, (ver. 7, 8), and the sentence of his wrath
against them, ver. 9, 10. III. The intercession which Moses immediately made
for them in the mount (ver. 11-13), and the prevalency of that intercession,
ver. 14. IV. His coming down from the mount, when he became an eye-witness of
their idolatry (ver. 15-19), in abhorrence of which, and as an expression of
just indignation, he broke the tables (ver. 19), and burnt the golden calf,
ver. 20. V. The examination of Aaron about it, ver. 21-24. VI. Execution done
upon the ring-leaders in the idolatry, ver. 25-29. VII. The further
intercession Moses made for them, to turn away the wrath of God from them (ver.
30-32), and a reprieve granted thereupon, reserving them for a further
reckoning, ver. 33, &c.
The
Golden Calf. B. C. 1491.
1 And when the people saw that Moses delayed to come down out of the
mount, the people gathered themselves together unto Aaron, and said unto him,
Up, make us gods, which shall go before us; for as for this Moses, the man that
brought us up out of the land of Egypt, we wot not what is become of him. 2 And Aaron said unto them, Break off the
golden earrings, which are in the ears of your wives, of your sons, and of your
daughters, and bring them unto me. 3
And all the people brake off the golden earrings which were in their ears, and
brought them unto Aaron. 4 And he
received them at their hand, and fashioned it with a graving tool, after he had
made it a molten calf: and they said, These be thy gods, O Israel, which
brought thee up out of the land of Egypt.
5 And when Aaron saw it, he built an altar before it; and Aaron made proclamation,
and said, To morrow is a feast to the LORD.
6 And they rose up early on the morrow, and offered burnt offerings, and
brought peace offerings; and the people sat down to eat and to drink, and rose
up to play.
While Moses was in the mount, receiving
the law from God, the people had time to meditate upon what had been delivered,
and prepare themselves for what was further to be revealed, and forty days was
little enough for that work; but, instead of that, there were those among them that
were contriving how to break the laws they had already received, and to
anticipate those which they were in expectation of. On the thirty-ninth day of
the forty, the plot broke out of rebellion against the Lord. Here is,
I. A tumultuous address which the people
made to Aaron, who was entrusted with the government in the absence of Moses:
Up, make us gods, which shall go before us, v. 1.
1. See the ill effect of Moses's absence
from them; if he had not had God's call both to go and stay, he would not have
been altogether free from blame. Those that have the charge of others, as
magistrates, ministers, and masters of families, ought not, without just cause,
to absent themselves from their charge, lest Satan get advantage thereby.
2. See the fury and violence of a
multitude when they are influenced and corrupted by such as lie in wait to
deceive. Some few, it is likely, were at first possessed with this humour,
while many, who would never have thought of it if they had not put it into their
hearts, were brought to follow their pernicious ways; and presently such a
multitude were carried down the stream that the few who abhorred the proposal
durst not so much as enter their protestation against it. Behold how great a
matter a little fire kindles! Now what was the matter with this giddy
multitude?
(1.) They were weary of waiting for the
promised land. They thought themselves detained too long at mount Sinai; though
there they lay very safe and very easy, well fed and well taught, yet they were
impatient to be going forward. They had a God that staid with them, and
manifested his presence with them by the cloud; but this would not serve. They
must have a god to go before them; they are for hastening to the land flowing
with milk and honey, and cannot stay to take their religion along with them.
Note, Those that would anticipate God's counsels are commonly precipitate in
their own. We must first wait for God's law before we catch at his promises. He
that believeth doth not make haste, not more haste than good speed.
(2.) They were weary of waiting for the
return of Moses. When he went up into the mount, he had not told them (for God
had not told him) how long he must stay; and therefore, when he had outstayed
their time, though they were every way well provided for in his absence, some
bad people advanced I know not what surmises concerning his delay: As for this
Moses, the man that brought us up out of Egypt, we wot not what has become of
him. Observe, [1.] How slightly they speak of his person--this Moses. Thus
ungrateful are they to Moses, who had shown such a tender concern for them, and
thus do they walk contrary to God. While God delights to put honour upon him,
they delight to put contempt upon him, and this to the face of Aaron his
brother, and now his viceroy. Note, The greatest merits cannot secure men from
the greatest indignities and affronts in this ungrateful world. [2.] How
suspiciously they speak of his delay: We wot not what has become of him. They
thought he was either consumed by the devouring fire or starved for want to
food, as if that God who kept and fed them, who were so unworthy, would not
take care for the protection and supply of Moses his favourite. Some of them,
who were willing to think well of Moses, perhaps suggested that he was
translated to heaven like Enoch; while others that cared not how ill they
thought of him insinuated that he had deserted his undertaking, as unable to go
on with it, and had returned to his father-in-law to keep his flock. All these
suggestions were perfectly groundless and absurd, nothing could be more so; it
was easy to tell what had become of him: he was seen to go into the cloud, and
the cloud he went into was still seen by all Israel upon the top of the mount;
they had all the reason in the world to conclude that he was safe there; if the
Lord had been pleased to kill him, he would not have shown him such favours as
these. If he tarried long, it was because God had a great deal to say to him,
for their good; he resided upon the mount as the ambassador, and he would
certainly return as soon as he had finished the business he went upon; and yet
they make this the colour for their wicked proposal: We wot not what has become
of him. Note, First, Those that are resolved to think ill, when they have ever
so much reason to think well, commonly pretend that they know not what to
think. Secondly, Misinterpretations of our Redeemer's delays are the occasion
of a great deal of wickedness. Our Lord Jesus has gone up into the mount of
glory, where he is appearing in the presence of Gold for us, but out of our
sight; the heavens must contain him, must conceal him, that we may live by
faith. There he has been long; there he is yet. Hence unbelievers suggest that
they know not what has become of him; and ask, Where is the promise of his
coming? (2 Pet. iii. 4), as if, because he has not come yet, he would never
come. The wicked servant emboldens himself in his impieties with this
consideration, My Lord delays his coming. Thirdly, Weariness in waiting betrays
us to a great many temptations. This began Saul's ruin; he staid for Samuel to
the last hour of the time appointed, but had not patience to stay that hour (1
Sam. xiii. 8, &c.); so Israel here, if they could but have staid one day
longer, would have seen what had become of Moses. The Lord is a God of
judgment, and must be waited for till he comes waited for though he tarry; and
then we shall not lose our labour, for he that shall come will come, and will
not tarry.
(3.) They were weary of waiting for a
divine institution of religious worship among them for that was the thing they
were now in expectation of. They were told that they must serve God in this
mountain, and fond enough they would be of the pomp and ceremony of it; but,
because that was not appointed them so soon as they wished, they would set
their own wits on work to devise signs of God's presence with them, and would
glory in them, and have a worship of their own invention, probably such as they
had seen among the Egyptians; for Stephen says that when they said unto Aaron,
Make us gods, they did, in heart, turn back into Egypt, Acts vii. 39, 40. This
was a very strange motion, Up, make us gods. If they knew not what had become
of Moses, and thought him lost, it would have been decent for them to have
appointed a solemn mourning for him for certain days; but see how soon so great
a benefactor is forgotten. If they had said, "Moses is lost, make us a
governor," there would have been some sense in it, though a great deal of
ingratitude to the memory of Moses, and contempt of Aaron and Hur who were left
lords-justices in his absence; but to say, Moses is lost, make us a god, was
the greatest absurdity imaginable. Was Moses their god? Had he ever pretended
to be so? Whatever had become of Moses, was it not evident, beyond
contradiction that God was still with them? And had they any room to question
his leading their camp who victualled it so well every day? Could they have any
other god that would provide so well for them as he had done, nay as he now
did? And yet, Make us gods, which shall go before us! Gods! How many would they
have? Is not one sufficient? Make us gods! and what good would gods of their
own making do them? They must have such gods to go before them as could not go
themselves further than they were carried. So wretchedly besotted and
intoxicated are idolaters: they are mad upon their idols, Jer. l. 38.
II. Here is the demand which Aaron makes
of their jewels thereupon: Bring me your golden ear-rings, v. 2. We do not find
that he said one word to discountenance their proposal; he did not reprove
their insolence, did not reason with them to convince them of the sin and folly
of it, but seemed to approve the motion, and showed himself not unwilling to
humour them in it. One would hope he designed, at first, only to make a jest of
it, and, by setting up a ridiculous image among them, to expose the motion, and
show them the folly of it. But, if so, it proved ill jesting with sin: it is of
dangerous consequence for the unwary fly to play about the candle. Some
charitably suppose that when Aaron told them to break off their ear-rings, and
bring them to him, he did it with design to crush the proposal, believing that
though their covetousness would have let them lavish gold out of the bag to
make an idol of (Isa. xlvi. 6), yet their pride would not have suffered them to
part with the golden ear-rings. But it is not safe to try how far men's sinful
lusts will carry them in a sinful way, and what expense they will be at; it proved
here a dangerous experiment.
III. Here is the making of the golden
calf, v. 3, 4. 1. The people brought in their ear-rings to Aaron, whose demand
of them, instead of discouraging the motion, perhaps did rather gratify their
superstition, and beget in them a fancy that the gold taken from their ears
would be the most acceptable, and would make the most valuable god. Let their
readiness to part with their rings to make an idol of shame us out of our
niggardliness in the service of the true God. Did they not draw back from the
charge of their idolatry? And shall we grudge the expenses of our religion, or
starve so good a cause? 2. Aaron melted down their rings, and, having a mould
prepared for the purpose, poured the melted gold into it, and then produced it
in the shape of an ox or calf, giving it some finishing strokes with a graving
tool. Some think that Aaron chose this figure, for a sign or token of the
divine presence, because he thought the head and horns of an ox a proper emblem
of the divine power, and yet, being so plain and common a thing, he hoped the
people would not be so sottish as to worship it. But it is probable that they
had learnt of the Egyptians thus to represent the Deity, for it is said (Ezek.
xx. 8), They did not forsake the idols of Egypt, and (ch. xxiii. 8), Neither
left she her whoredoms brought from Egypt. Thus they changed their glory into
the similitude of an ox (Ps. cvi. 20), and proclaimed their own folly, beyond
that of other idolaters, who worshipped the host of heaven.
IV. Having made the calf in Horeb, they
worshipped the graven image, Ps. cvi. 19. Aaron, seeing the people fond of
their calf, was willing yet further to humour them, and he built an altar
before it, and proclaimed a feast to the honour of it (v. 5), a feast of
dedication. Yet he calls it a feast to Jehovah; for, brutish as they were, they
did not imagine that this image was itself a god, nor did they design to
terminate their adoration in the image, but they made it for a representation
of the true God, whom they intended to worship in and through this image; and
yet this did not excuse them from gross idolatry, any more than it will excuse
the papists, whose plea it is that they do not worship the image, but God by
the image, so making themselves just such idolaters as the worshippers of the
golden calf, whose feast was a feast to Jehovah, and proclaimed to be so, that
the most ignorant and unthinking might not mistake it. The people are forward
enough to celebrate this feast (v. 6): They rose up early on the morrow, to
show how well pleased they were with the solemnity, and, according to the
ancient rites of worship, they offered sacrifice to this new-made deity, and
then feasted upon the sacrifice; thus having, at the expense of their
ear-rings, made their god, they endeavour, at the expense of their beasts, to
make this god propitious. Had they offered these sacrifices immediately to
Jehovah, without the intervention of an image, they might (for aught I know)
have been accepted (ch. xx. 24); but having set up an image before them as a
symbol of God's presence, and so changed the truth of God into a lie, these
sacrifices were an abomination, nothing could be more so. When the idolatry of
theirs is spoken of in the New Testament the account of their feast upon the
sacrifice is quoted and referred to (1 Cor. x. 7): They sat down to eat and
drink of the remainder of what was sacrificed, and then rose up to play, to
play the fool, to play the wanton. Like god, like worship. They would not have
made a calf their god if they had not first made their belly their god; but,
when the god was a jest, no marvel that the service was sport. Being vain in
their imaginations, they became vain in their worship, so great was this
vanity. Now, 1. It was strange that any of the people, especially so great a
number of them, should do such a thing. Had they not, but the other day, in
this very place, heard the voice of the Lord God speaking to them out of the
midst of the fire, Thou shalt not make to thyself any graven image? Had they
not heard the thunder, seen the lightnings, and felt the earthquake, with the
dreadful pomp of which this law was given? Had they not been particularly
cautioned not to make gods of gold? ch. xx. 23. Nay, had they not themselves
solemnly entered into covenant with God, and promised that all that which he
had said unto them they would do, and would be obedient? ch. xxiv. 7. And yet,
before they stirred from the place where this covenant had been solemnly
ratified, and before the cloud was removed from the top of mount Sinai, thus to
break an express command, in defiance of an express threatening that this
iniquity should be visited upon them and their children--what shall be think of
it? It is a plain indication that the law was no more able to sanctify than it
was to justify; by it is the knowledge of sin, but not the cure of it. This is
intimated in the emphasis laid upon the place where this sin was committed (Ps.
cvi. 19). They made a calf in Horeb, the very place where the law was given. It
was otherwise with those that received the gospel; they immediately turned from
idols; 1 Thess. i. 9. 2. It was especially strange that Aaron should be so
deeply implicated in this sin, that he should make the calf, and proclaim the
feast! Is this Aaron, the saint of the Lord, the brother of Moses his prophet,
that could speak so well. (ch. iv. 14), and yet speaks not one word against
this idolatry? Is this he that had not only seen, but had been employed in
summoning, the plagues of Egypt, and the judgments, executed upon the gods of
the Egyptians? What! and yet himself copying out the abandoned idolatries of
Egypt? With what face could they say, These are thy gods that brought thee out
of Egypt, when they thus bring the idolatry of Egypt (the worst thing there)
along with them? Is this Aaron, who had been with Moses in the mount (ch. xix.
24; xxiv. 9), and knew that there was no manner of similitude seen there, by
which they might make an image? Is this Aaron who was entrusted with the care
of the people in the absence of Moses? Is he aiding and abetting in this
rebellion against the Lord? How was it possible that he should ever do so
sinful a thing? Either he was strangely surprised into it, and did it when he
was half asleep, or he was frightened into it by the outrages of the rabble.
The Jews have a tradition that his colleague Hur opposing it the people fell
upon him and stoned him (and therefore we never read of him after) and that
this frightened Aaron into a compliance. And God left him to himself, [1.] To
teach us what the best of men are when they are so left, that we may cease from
man, and that he who thinks he stands may take heed lest he fall. [2.] Aaron
was, at this time, destined by the divine appointment to the great office of
the priesthood; though he knew it not, Moses in the mount did. Now, lest he
should be lifted up, above measure, with the honours that were to be put upon
him, a messenger of Satan was suffered to prevail over him, that the
remembrance thereof might keep him humble all his days. He who had once shamed
himself so far as to build an altar to a golden calf must own himself
altogether unworthy of the honour of attending at the altar of God, and purely
indebted to free grace for it. Thus pride and boasting were for ever silenced,
and a good effect brought out of a bad cause. By this likewise it was shown
that the law made those priests who had infirmity, and needed first to offer
for their own sins.
The
Intercession of Moses. B. C. 1491.
7 And the LORD said unto Moses, Go, get thee down; for thy people,
which thou broughtest out of the land of Egypt, have corrupted themselves: 8 They have turned aside quickly out of the
way which I commanded them: they have made them a molten calf, and have
worshipped it, and have sacrificed thereunto, and said, These be thy gods, O
Israel, which have brought thee up out of the land of Egypt. 9 And the LORD said unto Moses, I have seen
this people, and, behold, it is a stiffnecked people: 10 Now therefore let me alone, that my wrath
may wax hot against them, and that I may consume them: and I will make of thee
a great nation. 11 And Moses besought
the LORD his God, and said, LORD, why doth thy wrath wax hot against thy
people, which thou hast brought forth out of the land of Egypt with great
power, and with a mighty hand? 12
Wherefore should the Egyptians speak, and say, For mischief did he bring them
out, to slay them in the mountains, and to consume them from the face of the
earth? Turn from thy fierce wrath, and repent of this evil against thy
people. 13 Remember Abraham, Isaac, and
Israel, thy servants, to whom thou swarest by thine own self, and saidst unto
them, I will multiply your seed as the stars of heaven, and all this land that
I have spoken of will I give unto your seed, and they shall inherit it for
ever. 14 And the LORD repented of the
evil which he thought to do unto his people.
Here, I. God acquaints Moses with what
was doing in the camp while he was absent, v. 7, 8. He could have told him
sooner, as soon as the first step was taken towards it, and have hastened him
down to prevent it; but he suffered it to come to this height, for wise and
holy ends, and then sent him down to punish it. Note, It is no reproach to the
holiness of God that he suffers sin to be committed, since he knows, not only
how to restrain it when he pleases, but how to make it serviceable to the
designs of his own glory. Observe what God here says to Moses concerning this
sin. 1. That they had corrupted themselves. Sin is the corruption or
depravation of the sinner, and it is a self-corruption; every man is tempted
when he is drawn aside of his own lust. 2. That they had turned aside out of
the way. Sin is a deviation from the way of our duty into a by-path. When they
promised to do all that God should command them, they set out as fair as could
be; but now they missed their way, and turned aside. 3. That they had 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. They soon forgot his works. To fall into sin
quickly after we have renewed our covenants with God, or received special mercy
from him, is very provoking. 4. He tells him particularly what they had done:
They have made a calf, and worshipped it. Note, Those sins which are concealed
from our governors are naked and open before God. He sees that which they
cannot discover, nor is any of the wickedness in the world hidden from him. We
could not bear to see the thousandth part of that provocation which God sees
every day and yet keeps silence. 5. He seems to disown them, in saying to
Moses, They are thy people whom thou broughtest up out of the land of Egypt; as
if he had said, "I will not own any relation to them, or concern for them;
let it never be said that they are my people, or that I brought them out of
Egypt." Note, Those that corrupt themselves not only shame themselves, but
even make God himself ashamed of them and of his kindness to them. 6. He sends
him down to them with all speed: Go, get thee down. He must break off even his
communion with God to go and do his duty as a magistrate among the people; so
must Joshua, ch. vii. 10. Every thing is beautiful in its season.
II. He expresses his displeasure against
Israel for this sin, and the determination of his justice to cut them off, v.
9, 10. 1. He gives this people their true character: "It is a stiff-necked
people, unapt to come under the yoke of the divine law, and governed as it were
by a spirit of contradiction, averse to all good and prone to evil, obstinate
against the methods employed for their cure." Note, The righteous God
sees, not only what we do, but what we are, not only the actions of our lives,
but the dispositions of our spirits, and has an eye to them in all his
proceedings. 2. He declares what was their just desert--that his wrath should
wax hot against them, so as to consume them at once, and blot out their name
from under heaven (Deut. ix. 14); not only cast them out of covenant, but chase
them out of the world. Note, Sin exposes us to the wrath of God; and that
wrath, if it be not allayed by divine mercy, will burn us up as stubble. It
were just with God to let the law have its course against sinners, and to cut
them off immediately in the very act of sin; and, if he should do so, it would
be neither loss nor dishonour to him. 3. He holds out inducements to Moses not
to intercede for them: Therefore, 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 of ruin has gone forth, no intercession can prevent it,
Ezek. xiv. 14; Jer. xv. 1. But God would thus express the greatness of his just
displeasure against them, 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, that he might be a type of Christ, by whose mediation
alone God would reconcile the world unto himself. That the intercession of
Moses might appear the more illustrious, God fairly offers him that, if he
would not interpose in this matter, he would make of him a great nation, that
either, in process of time, he would raise up a people out of his loins, or
that he would immediately, by some means or other, bring another great nation
under his government and conduct, so that he should be no loser by their ruin.
Had Moses been of a narrow selfish spirit, he would have closed with this
offer; but he prefers the salvation of Israel before the advancement of his own
family. Here was a man fit to be a governor.
III. Moses earnestly intercedes with God
on their behalf (v. 11-13): he 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.
What interest we have at the throne of grace we should improve for the church
of God, and for our friends. Now Moses is standing in the gap to turn away the
wrath of God, Ps. cvi. 23. He wisely 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 has with God. In
such a case, God wonders if there be no intercessor, Isa. lix. 16. Observe, 1.
His prayer (v. 12): Turn from thy fierce wrath; not as if he thought God was
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." 2. His pleas.
He fills his mouth with arguments, not to move God, but to express his own
faith and to excite his own fervency in prayer. He urges, (1.) God's interest
in them, the great things he had already done for them, and the vast expense of
favours and miracles he had been at upon them, v. 11. God had said to Moses (v.
7), They are thy people, whom thou broughtest up out of Egypt; but Moses humbly
turns them back upon God again: "They are thy people, thou art their Lord
and owner; I am but their servant. Thou broughtest them forth out of Egypt; I
was but the instrument in thy hand; that was done in order to their deliverance
which thou only couldest do." Though their being his people was a reason
why he should be angry with them for setting up another god, yet it was a
reason why he should not be so angry with them as to consume them. Nothing is
more natural than for a father to correct his son, but nothing more unnatural
than for a father to slay his son. And as the relation is a good plea
("they are thy people"), so is the experience they had had of his
kindness to them: "Thou broughtest them out of Egypt, though they were
unworthy, and had there served the gods of the Egyptians, Josh. xxiv. 15. If
thou didst that for them, notwithstanding their sins in Egypt, wilt thou undo
it for their sins of the same nature in the wilderness?" (2.) He pleads
the concern of God's glory (v. 12): 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; this lies
nearer his heart than any thing else. 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? Their eyes, and the eyes of all the
neighbouring nations, were now upon Israel; from the wondrous beginnings of
that people, they raised their expectations of something great in their latter
end; but, if a people so strangely saved should be suddenly ruined, what would
the world say of it, especially the Egyptians, who have such an implacable
hatred both to Israel and to the God of Israel? They would say, "God was
either weak, and could not, or fickle, and would not, complete the salvation he
began; he brought them forth to that mountain, not to sacrifice (as was
pretended), but to be sacrificed." They will not consider the provocation
given by Israel, to justify the proceeding, but will think it cause enough for
triumph that God and his people could not agree, but that their God had done
that which they (the Egyptians) wished to see done. Note, The glorifying of
God's name, as it ought to be our first petition (it is so in the Lord's
prayer), so it ought to be our great plea, Ps. lxxix. 9, Do not disgrace the
throne of thy glory, Jer. xiv. 21; and see Jer. xxxiii. 8, 9. And, if we would
with comfort plead this with God as a reason why he should not destroy us, we
ought to plead it with ourselves as a reason why we should not offend him: What
will the Egyptians say? We ought always to be careful that the name of God and
his doctrine be not blasphemed through us. (3.) He pleads God's promise to the
patriarchs that he would multiply their seed, and give them the land of Canaan
for an inheritance, and this promise confirmed by an oath, an oath by himself,
since he could swear by no greater, v. 13. God's promises are to be our pleas
in prayer; for what he has promised he is able to perform, and the honour of
this truth is engaged for the performance of it. "Lord, if Israel be cut
off, what will become of the promise? Shall their unbelief make that of no
effect? God forbid." Thus we must take our encouragement in prayer from
God only.
IV. God graciously abated the rigour of
the sentence, and repented of the evil he thought to do (v. 14); though he
designed to punish them, yet he would not ruin them. See here, 1. The power of
prayer; God suffers himself to be prevailed with by the humble believing
importunity of intercessors. 2. The compassion of God towards poor sinners, and
how ready he is to forgive. Thus he has given other proofs besides his own oath
that he has no pleasure in the death of those that die; for he not only pardons
upon the repentance of sinners, but spares and reprieves upon the intercession
of others for them.
Moses
Breaks the Tablets of the Law. B. C.
1491.
15 And Moses turned, and went down from the mount, and the two
tables of the testimony were in his hand: the tables were written on both their
sides; on the one side and on the other were they written. 16 And the tables were the work of God, and
the writing was the writing of God, graven upon the tables. 17 And when Joshua heard the noise of the
people as they shouted, he said unto Moses, There is a noise of war in the
camp. 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: but the noise of them that sing do I hear. 19 And it came to pass, as soon as he came
nigh unto the camp, that he saw the calf, and the dancing: and Moses' anger
waxed hot, and he cast the tables out of his hands, and brake them beneath the
mount. 20 And he took the calf which
they had made, and burnt it in the fire, and ground it to powder, and strawed
it upon the water, and made the children of Israel drink of it.
Here is, I. The favour of God to Moses,
in trusting him with the two tables of the testimony, which, though of common
stone, were far more valuable than all the precious stones that adorned the
breast-plate of Aaron. The topaz of Ethiopia could not equal them, v. 15, 16.
God himself, without the ministry either of man or angel (for aught that
appears), wrote the ten commandments on these tables, 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.
II. The familiarity between Moses and
Joshua. While Moses was in the cloud, as in the presence-chamber, Joshua
continued as near as he might, in the anti-chamber (as it were), waiting till
Moses came out, that he might be ready to attend him; and though he was all
alone for forty days (fed, it is likely, with manna), yet he was not weary of
waiting, as the people were, but when Moses came down he came with him, and not
till then. And here we are told what constructions they put upon the noise that
they heard in the camp, v. 17, 18. Though Moses had been so long in immediate
converse with God, yet he did not disdain to talk freely with his servant
Joshua. Those whom God advances he preserves from being puffed up. Nor did he
disdain to talk of the affairs of the camp. Blessed Paul was not the less
mindful of the church on earth for having been in the third heavens, where he
heard unspeakable words. Joshua, who was a military man, and had the command of
the train-bands, feared there was a noise of war in the camp, and then he would
be missed; but Moses, having received notice of it from God, better
distinguished the sound, and was aware that it was the voice of those that
sing. It does not however appear that he told Joshua what he knew of the occasion
of their singing; for we should not be forward to proclaim men's faults: they
will be known too soon.
III. The great and just displeasure of
Moses against Israel, for their idolatry. Knowing what to expect, he was
presently aware of the golden calf, and the sport the people made with it. He
saw how merry they could be in his absence, how soon he was forgotten among
them, and what little thought they had of him and his return. He might justly
take this ill, as an affront to himself, but this was the least part of the
grievance; he resented it as an offence to God, and the scandal of his people.
See what a change it is to come down from the mount of communion with God to
converse with a world that lies in wickedness. In God we see nothing but what
is pure and pleasant, in the world nothing but pollution and provocation. Moses
was the meekest man on the earth, and yet when he saw the calf, and the
dancing, his anger waxed hot. Note, It is no breach of the law of meekness to
show our displeasure at the wickedness of the wicked. Those are angry and sin
not that are angry at sin only, not as against themselves, but as against God.
Ephesus is famous for patience, and yet cannot bear those that are evil, Rev.
ii. 2. It becomes us to be cool in our own cause, but warm in God's. Moses
showed himself very angry, both by breaking the tables and burning the calf,
that he might, by these expressions of strong indignation, awaken the people to
a sense of the greatness of the sin they had been guilty of, which they would
have been ready to make light of if he had not thus shown his resentment, as
one in earnest for their conviction. 1. To convince them that they had
forfeited and lost the favour of God, he broke the tables, v. 19. Though God
knew of their sin, before Moses came down, yet he did not order him to leave
the tables behind him, but gave them to him to take down in his hand, that the
people might see how forward God was to take them into covenant with himself,
and that nothing but their own sin prevented it; yet he put in into his heart,
when the iniquity of Ephraim was discovered (as the expression is, Hos. vii.
1), to break the tables before their eyes (as it is Deut. ix. 17), that the
sight of it might the more affect them, and fill them with confusion, when they
saw what blessings they had lost. Thus, they being guilty of so notorious an
infraction of the treaty now on foot, the writings were torn, even when they
lay ready to be sealed. Note, The greatest sign of God's displeasure against
any person or people is his taking his law from them. The breaking of the
tables is the breaking of the staff of beauty and band (Zech. xi. 10, 14); it
leaves a people unchurched and undone. Some think that Moses sinned in breaking
the tables, and observe that, when men are angry, they are in danger of
breaking all God's commandments; but it rather seems to be an act of justice
than of passion, and we do not find that he himself speaks of it afterwards
(Deut. ix. 17) with any regret. 2. To convince them that they had betaken
themselves to a God that could not help them, he burnt the calf (v. 20), melted
it down, and then filed it to dust; and, that the powder to which it was
reduced might be taken notice of throughout the camp, he strewed it upon that
water of which they all drank. That it might appear that an idol is nothing in
the world (1 Cor. viii. 4); he reduced this to atoms, that it might be as near
nothing as could be. To show that false gods cannot help their worshippers, he
here showed that this could not save itself, Isa. xlvi. 1, 2. And to teach us
that all the relics of idolatry ought to be abolished, and that the names of
Baalim should be taken away, the very dust to which it was ground was
scattered. Filings of gold are precious (we say), and therefore are carefully
gathered up; but the filings of the golden calf were odious, and must be
scattered with detestation. Thus the idols of silver and gold must be cast to
the moles and the bats (Isa. ii. 20; xxx. 22), and Ephraim shall say, What have
I to do any more with idols? His mixing this powder with their drink signified
to them that the curse they had thereby brought upon themselves would mingle
itself with all their enjoyments, and embitter them; it would enter into their
bowels like water, and like oil into their bones. The backslider in heart shall
be filled with his own ways; he shall drink as he brews. These were indeed
waters of Marah.
Moses
Reproves Aaron; Destruction of the Idolaters. B.
C. 1491.
21 And Moses said unto Aaron, What did this people unto thee, that
thou hast brought so great a sin upon them?
22 And Aaron said, Let not the anger of my lord wax hot: thou knowest
the people, that they are set on mischief.
23 For they said unto me, Make us gods, which shall go before us: for as
for this Moses, the man that brought us up out of the land of Egypt, we wot not
what is become of him. 24 And I said
unto them, Whosoever hath any gold, let them break it off. So they gave it me:
then I cast it into the fire, and there came out this calf. 25 And when Moses saw that the people were
naked; (for Aaron had made them naked unto their shame among their
enemies:) 26 Then Moses stood in the
gate of the camp, and said, Who is on the LORD's side? let him come unto me.
And all the sons of Levi gathered themselves together unto him. 27 And he said unto them, Thus saith the
LORD God of Israel, Put every man his sword by his side, and go in and out from
gate to gate throughout the camp, and slay every man his brother, and every man
his companion, and every man his neighbour.
28 And the children of Levi did according to the word of Moses: and
there fell of the people that day about three thousand men. 29 For Moses had said, Consecrate yourselves
to day to the LORD, even every man upon his son, and upon his brother; that he
may bestow upon you a blessing this day.
Moses, having shown his just indignation
against the sin of Israel by breaking the tables and burning the calf, now
proceeds to reckon with the sinners and to call them to an account, herein
acting as the representative of God, who is not only a holy God, and hates sin,
but a just God, and is engaged in honour to punish it, Isa. lix. 18. Now,
I. He begins with Aaron, as God began
with Adam, because he was the principal person, though not first in the
transgression, but drawn into it. Observe here,
1. The just reproof Moses gives him, v.
21. He does not order him to be cut-off, as those (v. 27) that had been the
ring-leaders in the sin. Note, A great deal of difference will be made between
those that presumptuously rush into sin and those that through infirmity are
surprised into it, between those that overtake the fault that flees from them
and those that are overtaken in the fault they flee from. See Gal. vi. 1. Not
but that Aaron deserved to be cut off for this sin, and would have been so if
Moses had not interceded particularly for him, as appears Deut. ix. 20. And
having prevailed with God for him, to save him from ruin, he here expostulates
with him, to bring him to repentance. He puts Aaron upon considering, (1.) What
he had done to this people: Thou hast brought so great a sin upon them. The sin
of idolatry is a great sin, so great a sin that the evil of it cannot be
expressed; the people, as the first movers, might be said to bring the sin upon
Aaron; but he being a magistrate, who should have suppressed it, and yet aiding
and abetting it, might truly be said to bring it upon them, because he hardened
their hearts and strengthened their hands in it. It is a shocking thing for
governors to humour people in their sins, and give countenance to that to which
they should be a terror. Observe, in general, Those who bring sin upon others,
either by drawing them into it or encouraging them in it, do more mischief than
they are aware of; we really hate those whom we either bring or suffer sin
upon, Lev. xix. 17. Those that share in sin help to break their partners, and
really ruin one another. (2.) What moved him to it: 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, thus insinuating an
excuse for him, because he knew that his heart was upright: "What did
they? Did they accost thee fairly, and wheedle thee into it; and durst thou
displease thy God, to please the people? Did they overcome thee by importunity;
and hadst thou so little resolution left as to yield to the stream of a popular
clamour? Did they threaten to stone thee; and couldest not thou have opposed
God's threatenings to theirs, and frightened them worse than they could
frighten thee?" Note, We must never be drawn into sin by any thing that
man can say or do to us, for it will not justify us to say that we were so
drawn in. Men can but tempt us to sin; they cannot force us. Men can but
frighten us; if we do not comply, they cannot hurt us.
2. The frivolous excuse Aaron makes for
himself. We will hope that he testified his repentance for the sin afterwards
better than he did now; for what he says here has little in it of the language
of a penitent. If a just man fall, he shall rise again, but perhaps not
quickly. (1.) He deprecates the anger of Moses only, whereas he should have
deprecated God's anger in the first place: Let not the anger of my Lord wax
hot, v. 22. (2.) He lays all the fault upon the people: They are set on
mischief, and they said, Make us gods. It is natural to us to endeavour thus to
transfer our guilt; we have it in our kind, Adam and Eve did so; sin is a brat
that nobody is willing to own. Aaron was now the chief magistrate and had power
over the people, and yet pleads that the people overpowered him; he that had
authority to restrain them, yet had so little resolution as to yield to them.
(3.) It is well if he did not intend a reflection upon Moses, as accessory to
the sin, by staying so long on the mount, in repeating, without need, that
invidious surmise of the people, As for this Moses, we know not what has become
of him, v. 23. (4.) He extenuates and conceals his own share in the sin, as if
he had only bidden them break off their gold that they had about them,
intending to make a hasty assay for the present, and to try what he could make
of the gold that was next hand: 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; but not a
word of his graving and fashioning it, v. 24. But Moses relates to all ages
what he did (v. 4), though he himself here would not own it. Note, He that
covers his sin shall not prosper, for sooner or later it will be discovered.
Well, 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 he is not only
spared, but preferred; as sin did abound, grace did much more abound.
II. The people are next to be judged for
this sin. The approach of Moses soon spoiled their sport and turned their
dancing into trembling. Those that hectored Aaron into a compliance with them
in their sin durst not look Moses in the face, nor make the least opposition to
the severity which he thought fit to use both against the idol and against the
idolaters. Note, It is not impossible to make those sins which were committed
with daring presumption appear contemptible, when the insolent perpetrators of
them slink away overwhelmed in their own confusion. The king that sits upon the
throne of judgment scatters away all evil with his eyes. Observe two things:--
1. How they were exposed to shame by
their sin: The people were naked (v. 25), not so much because they had some of
them lost their ear-rings (that was inconsiderable), but because they had lost
their integrity, and lay under the reproach of ingratitude to their best
benefactor, and a treacherous revolt from their rightful Lord. It was a shame
to them, and a perpetual blot, that they changed their glory into the
similitude of an ox. Other nations boasted that they were true to their false
gods; well may Israel blush for being false to the true God. Thus were they
made naked, stripped of their ornaments, and exposed to contempt; stripped of
their armour, and liable to insults. Thus our first parents, when they had
sinned, became naked, to their shame. Note, Those that do dishonour to God
really bring the greatest dishonour upon themselves: so Israel here did, and
Moses was concerned to see it, though they themselves were not; he saw that
they were naked.
2. The course that Moses took to roll
away this reproach, not by concealing the sin, or putting any false colour upon
it, but by punishing it, and so bearing a public testimony against it. Whenever
it should be case in their teeth that they had made a calf in Horeb, they might
have this to say, in answer to those that reproached them, that though it was
true there were those that did so, yet justice was executed upon them. The
government disallowed the sin, and suffered not the sinners to go unpunished.
They did so, but they paid dearly for it. Thus (said God) thou shalt put the
evil away, Deut. xiii. 5. Observe here,
(1.) By whom vengeance was taken--by the
children of Levi (v. 26, 28); not by the immediate hand of God himself, as on
Nadab and Abihu, but by the sword of man, to teach them that idolatry was an
iniquity to be punished by the judge, being a denial of the God that is above,
Job xxxi. 28; Deut. xiii. 9. It was to be done by the sword of their own
brethren, that the execution of justice might redound more to the honour of the
nation. And, if they must fall now into the hands of man, better so than flee
before their enemies. The innocent must be culled out to be the executioners of
the guilty, that it might be the more effectual warning to themselves, that
they did not the like another time; and the putting of them upon such an
unpleasant service, and so much against the grain as this must needs be, to
kill their next neighbours, was a punishment to them too for not appearing
sooner to prevent the sin, and make head against it. The Levites particularly
were employed in doing this execution; for, it should seem, there were more of
them than of any other tribe that had kept themselves free from the contagion,
which was the more laudable because Aaron, the head of their tribe, was so
deeply concerned in it. Now here we are told, [1.] How the Levites were called
out to this service: Moses stood in the gate of the camp, the place of
judgment; there he displayed a banner, as it were, because of the truth, to
enlist soldiers for God. He proclaimed, Who is on the Lord's side? The
idolaters had set up the golden calf for their standard, and now Moses set up
his, in opposition to them. Now Moses clad himself with zeal as with a robe,
and summoned all those to appear forthwith that were on God's side, against the
golden calf. He does not proclaim, as Jehu, "Who is on my side (2 Kings
ix. 32), to avenge the indignity done to me?" but, Who is on the Lord's
side? It was God's cause that he espoused against the evil-doers, Ps. xciv. 16.
Note, First, There are two great interests on foot in the world, with the one
or the other of which all the children of men are siding. The interest of sin
and wickedness is the devil's interest, and all wicked people side with that
interest; the interest of truth and holiness is God's interest, with which all
godly people side; and it is a case that will not admit a neutrality. Secondly,
It concerns us all to enquire whether we are on the Lord's side or not.
Thirdly, Those who are on his side are comparatively but few, and sometimes
seem fewer than really they are. Fourthly, God does sometimes call out those
that are on his side to appear for him, as witnesses, as soldiers, as
intercessors. [2.] How they were commissioned for this service (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
own nearest relations, or dearest friends." The crime was committed
publicly, the Levites saw who of their acquaintance were concerned in it, and
therefore needed no other direction than their own knowledge whom to slay. And
probably the greatest part of those that were guilty were known, and known to
be so, by some or other of the Levites who were employed in the execution. Yet,
it should seem, they were to slay those only whom they found abroad in the
streets of the camp; for it might be hoped that those who had retired into
their tents were ashamed of what they had done, and were upon their knees,
repenting. Those are marked for ruin who persist in sin, and are not ashamed of
the abominations they have committed, Jer. viii. 12. But how durst the Levites
encounter so great a body, who probably were much enraged by the burning of
their calf? It is easy to account for this; a sense of guilt disheartened the
delinquents, and a divine commission animated the executioners. And one thing
that put life into them was that Moses had said, Consecrate yourselves to day
to the Lord, that he may bestow a blessing upon you, thereby intimating to them
that they now stood fair for preferment and that, if they would but signalize
themselves upon this occasion, it would be construed into such a consecration
of themselves to God, and to his service, as would put upon their tribe a
perpetual honour. Those that consecrate themselves to the Lord he will set
apart for himself. Those that do the duty shall have the dignity; and, if we do
signal services for God, he will bestow especial blessings upon us. There was a
blessing designed for the tribe of Levi; now says Moses, "Consecrate
yourselves to the Lord, that you may qualify yourselves to receive the
blessing." The Levites were to assist in the offering of sacrifice to God;
and now they must begin with the offering of these sacrifices to the honour of
divine justice. Those that are to minister about holy things must be not only
sincere and serious, but warm and zealous, bold and courageous, for God and
godliness. Thus all Christians, but especially ministers, must forsake father
and mother, and prefer the service of Christ and his interest far before their
nearest and dearest relations; for if we love our relations better than Christ
we are not worthy of him. See how this zeal of the Levites is applauded, Deut.
xxxiii. 9.
(2.) On whom vengeance is taken: There
fell of the people that day about 3000 men, v. 28. 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 all others. Those that in the morning were shouting and dancing
before night were dying in their own blood; such a sudden change do the
judgments of God sometimes make with sinners that are secure and jovial in
their sin, as with Belshazzar by the hand-writing upon the wall. This is
written for warning to us. 1 Cor. x. 7, Neither be you idolaters, as were some
of them.
The
Intercession of Moses. B. C. 1491.
30 And it came to pass on the morrow, that Moses said unto the
people, Ye have sinned a great sin: and now I will go up unto the LORD;
peradventure I shall make an atonement for your sin. 31 And Moses returned unto the LORD, and said,
Oh, this people have sinned a great sin, and have made them gods of gold. 32 Yet now, if thou wilt forgive their
sin--; and if not, blot me, I pray thee, out of thy book which thou hast
written. 33 And the LORD said unto
Moses, Whosoever hath sinned against me, him will I blot out of my book. 34 Therefore now go, lead the people unto
the place of which I have spoken unto thee: behold, mine Angel shall go before
thee: nevertheless in the day when I visit I will visit their sin upon them. 35 And the LORD plagued the people, because
they made the calf, which Aaron made.
Moses, having executed justice upon the
principal offenders, is here dealing both with the people and with God.
I. With the people, to bring them to
repentance, v. 30.
1. When some were slain, lest the rest
should imagine that, because they were exempt from the capital punishment, they
were therefore looked upon as free from guilt, Moses here tells the survivors,
You have sinned a great sin, and therefore, though you have escaped this time,
except you repent, you shall all likewise perish. That they might not think
lightly of the sin itself, he calls it a great sin; and that they might not
think themselves innocent, because perhaps they were not all so deeply guilty
as some of those that were put to death, he tells them all, You have sinned a
great sin. The work of ministers is to show people their sins, and the
greatness of their sins. "You have sinned, and therefore you are undone if
your sins be not pardoned, for ever undone without a Saviour. It is a great
sin, and therefore calls for great sorrow, for it puts you in great
danger." To affect them with the greatness of their sin he intimates to
them what a difficult thing it would be to make up the quarrel which God had
with them for it. (1.) It would not be done, unless he himself went up unto the
Lord on purpose, and gave as long and as solemn attendance as he had done for
the receiving of the law. And yet, (2.) Even so it was but a peradventure that
he should make atonement for them; the case was extremely hazardous. This
should convince us of the great evil there is in sin, that he who undertook to
make atonement found it no easy thing to do it; he must go up to the Lord with
his own blood to make atonement. The malignity of sin appears in the price of
pardons.
2. Yet it was some encouragement to the
people (when they were told that they had sinned a great sin) to hear that
Moses, who had so great an interest in heaven and so true an affection for
them, would go up unto the Lord to make atonement for them. Consolation should
go along with conviction: first wound, and then heal; first show people the
greatness of their sin, and then make known to them the atonement, and give
them hopes of mercy. Moses will go up unto the Lord, though it be but a
peradventure that he should make atonement. Christ, the great Mediator, went
upon greater certainty than this, for he had lain in the bosom of the Father,
and perfectly knew all his counsels. But to us poor supplicants it is
encouragement enough in prayer for particular mercies that peradventure we may
obtain them, though we have not an absolute promise. Zeph. ii. 3, It may be,
you shall be hid. In our prayers for others, we should be humbly earnest with
God, though it is but a peradventure that God will give them repentance, 2 Tim.
ii. 25.
II. He intercedes with God for mercy.
Observe,
1. How pathetic his address was. Moses
returned unto the Lord, not to receive further instructions about the
tabernacle: there were no more conferences now about that matter. Thus men's
sins and follies make work for their friends and ministers, unpleasant work,
many times, and give great interruptions to that work which they delight in.
Moses in this address expresses, (1.) His great detestation of the people's
sin, v. 31. He speaks as one overwhelmed with the horror of it: Oh! this people
have sinned a great sin. God had first told him of it (v. 7), and now he tells
God of it, by way of lamentation. He does 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 for themselves gods of gold. It is a great
sin indeed to make gold our god, as those do that make it their hope, and set
their heart on it. He does not go about to excuse or extenuate the sin; but
what he had said to them by way of conviction he says to God by way of
confession: They have sinned a great sin; he came not to make apologies, but to
make atonement. "Lord, pardon the sin, for it is great," Ps. xxv. 11.
(2.) His great desire of the people's welfare (v. 32): Yet now it is not too
great a sin for infinite mercy to pardon, and therefore if thou wilt forgive
their sin. What then Moses? It is an abrupt expression, "If thou wilt, I
desire no more; if thou wilt, thou wilt be praised, I shall be pleased, and
abundantly recompensed for my intercession." It is an expression like that
of the dresser of the vineyard (Luke xiii. 9), If it bear fruit; or, If thou
wilt forgive, is as much as, "O that thou wouldest forgive!" as Luke
xix. 42, If thou hadst known is, O that thou hadst known. "But if not, if
the decree has gone forth, and there is no remedy, but they must be ruined; if
this punishment which has already been inflicted on many is not sufficient (2
Cor. ii. 6), but they must all be cut off, blot me, I pray thee, out of the
book which thou hast written;" that is, "If they must be cut off, let
me be cut off with them, and cut short of Canaan; if all Israel must perish, I
am content to perish with them; let not the land of promise be mine by
survivorship." This expression may be illustrated from Ezek. xiii. 9, where
this is threatened against the false prophets, They shall not be written in the
writing of the house of Israel, neither shall they enter into the land of
Israel. God had told Moses that, if he would not interpose he would make of him
a great nation, v. 10. "No," says Moses, "I am so far from
desiring to see my name and family built up on the ruins of Israel, that I will
choose rather to sink with them. If I cannot prevent their destruction, let me
not see it (Num. xi. 15); let me not be written among the living (Isa. iv. 3),
nor among those that are marked for preservation; even let me die in the last
ditch." Thus he expresses his tender affection for the people, and is a
type of the good Shepherd, that lays down his life for the sheep (John x. 11),
who was to be cut off from the land of the living for the transgression of my
people, Isa. liii. 8; Dan. ix. 26. He is also an example of public-spiritedness
to all, especially to those in public stations. All private interests must be
made subordinate to the good and welfare of communities. It is no great matter
what becomes of us and our families in this world, so that it go well with the
church of God, and there be peace upon Israel. Moses thus importunes for a
pardon, and wrestles with God, not prescribing to him ("If thou wilt not
forgive, thou art either unjust or unkind"); no, he is far from that; but,
"If not, let me die with the Israelites, and the will of the Lord be
done."
2. Observe how prevalent his address was.
God would not take him at his word; no, he will not blot any out of his book
but those that by their wilful disobedience have forfeited the honour of being
enrolled in it (v. 33); the soul that sins shall die, and not the innocent for
the guilty. This was also an intimation of mercy to the people, that they
should not all be destroyed in a body, but those only that had a hand in the
sin. Thus Moses gets ground by degrees. God would not at first give him full
assurances of his being reconciled to them, lest, if the comfort of a pardon were
too easily obtained, they should be emboldened to do the like again, and should
not be made sensible enough of the evil of the sin. Comforts are suspended that
convictions may be the deeper impressed: also God would hereby exercise the
faith and zeal of Moses, their great intercessor. Further, in answer to the
address of Moses, (1.) God promises, notwithstanding this, to go on with his
kind intention of giving them the land of Canaan, the land he had spoken to
them of, v. 34. Therefore he sends Moses back to them to lead them, though they
were unworthy of him, and promises that his angel should go before them, some
created angel that was employed in the common services of the kingdom of
providence, 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, not any thing
extraordinary. Moses afterwards obtained a promise of God's special presence
with them (ch. xxxiii. 14, 17); but at present this was all he could prevail
for. (2.) Yet he threatens to remember this sin against them when hereafter he
should see cause to punish them for other sins: "When I visit, I will
visit for this among the rest. Next time I take the rod in hand, they shall
have one stripe the more for this." The Jews have a saying, grounded on
this, that henceforward no judgment fell upon Israel but there was in it an
ounce of the powder of the golden calf. I see no ground in scripture for the
opinion some are of, that God would not have burdened them with such a multitude
of sacrifices and other ceremonial institutions if they had not provoked him by
worshipping the golden calf. On the contrary, Stephen says that when they made
a calf, and offered sacrifice to the idol, God turned, and gave them up to
worship the host of heaven (Acts vii. 41, 42); so that the strange addictedness
of that people to the sin of idolatry was a just judgment upon them for making
and worshipping the golden calf, and a judgment they were never quite freed
from till the captivity of Babylon. See Rom. i. 23-25. Note, Many that are not
immediately cut off in their sins are reserved for a further day of reckoning:
vengeance is slow, but sure. For the present, the Lord plagued the people (v.
35), probably by the pestilence, or some other infectious disease, which was a
messenger of God's wrath, and an earnest of worse. Aaron made the calf, and yet
it is said the people made it, because they worshipped it. Deos qui rogat, ille
facit--He who asks for gods makes them. Aaron was not plagued, but the people;
for his was a sin of infirmity, theirs a presumptuous sin, between which there
is a great difference, not always discernable to us, but evident to God, whose
judgment therefore, we are sure, is according to truth. Thus Moses prevailed
for a reprieve and a mitigation of the punishment, but could not wholly turn
away the wrath of God. This (some think) bespeaks the inability of the law of
Moses to reconcile men to God and to perfect our peace with him, which was
reserved for Christ to do, in whom alone it is that God so pardons sin as to
remember it no more.
