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Matthew Henry’s Complete Commentary
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Matthew Henry |
E X O D U S
CHAP. XXXII.
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,
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,
III. The intercession which Moses immediately made for them in the
mount
(ver. 11-13),
and the prevalency of that intercession,
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,
V. The examination of Aaron about it,
VI. Execution done upon the ring-leaders in the idolatry,
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,
&c.
| The Golden Calf. | B. C. 1491. |
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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?
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
&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,
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
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. |
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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,
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,
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,
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,
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,
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,
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,
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,
Do not disgrace the throne of thy glory,
Jer. xiv. 21;
and see
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,
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. |
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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,
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,
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,
to break the tables before their eyes (as it is
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
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
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
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,
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
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. |
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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,
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,
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
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
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,
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,
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
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,
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,
(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.
Neither be you idolaters, as were some of them.
| The Intercession of Moses. | B. C. 1491. |
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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,
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.
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,
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,”
(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
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
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
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
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
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.
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