Verse-by-Verse Bible Commentary
Exodus 32:4

Clarke's Commentary

Verse Exodus 32:4. Fashioned it with a graving tool — There has been much controversy about the meaning of the word חרט cheret in the text: some make it a mould, others a garment, cloth, or apron; some a purse or bag, and others a graver. It is likely that some mould was made on this occasion, that the gold when fused was cast into it, and that afterwards it was brought into form and symmetry by the action of the chisel and graver.

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

Bridgeway Bible Commentary

32:1-34:35 COVENANT BROKEN AND RENEWED

The golden bull (32:1-35)

Although they were God’s people and had been delivered by his mighty power from slavery in Egypt, the Israelites were still very much Egyptian in their feelings, thinking and habits. They made an animal idol as a visible symbol of their unseen God, then developed a ritual to go with it, complete with priest, altar, sacrifices and feasting. And, as often happened with the pagan religions, drunkenness and immoral sex-play accompanied their idolatry (32:1-6).
This all happened while Moses was still on the mountain. God told Moses what was happening during his absence, adding that the people, because of their sin, deserved to be wiped out. God could then start afresh to build a people for himself, using Moses as the father of his new people just as previously he had used Abraham and, through him, Jacob (7-10).
Moses, thinking more of God’s honour than his own, successfully pleaded with God not to destroy Israel, for the Egyptians would surely misunderstand his actions and accuse him of deceiving his people. Moses based his plea on God’s mighty acts of deliverance in the past and his promises to Israel’s ancestors. God heard Moses’ prayer and as a result Israel was saved from destruction (11-14).
Reassured by God’s response but still angry with the people, Moses returned to the camp. By breaking the stone tablets on which the law was engraved, he demonstrated graphically to the people that they had broken God’s law. By grinding the idol to powder, mixing it with water and making the people drink it, he forced them to admit their sin and accept its consequences (15-20). At the same time he held Aaron responsible, because as leader of the people Aaron should have opposed the idolaters. Instead he followed them (21-24).

God did not wipe out the nation, but neither could he overlook sin. Men of the tribe of Levi, who had remained faithful to God amid the rebellion, carried out God’s judgment and for their zeal were rewarded. Once the tabernacle was constructed and in use, only those of this tribe would be servants of God in the general duties connected with it (25-29; cf. Numbers 1:47-53; Deuteronomy 33:8-11). Note: The family of Aaron was one family within the tribe of Levi (see 4:14), and God had already given them the sole rights to the specialized work of the priesthood (see 28:1; 29:9). The Israelite priesthood is therefore referred to sometimes as the Aaronic priesthood, sometimes as the Levitical priesthood.

In a display of genuine love for the unbelieving people, Moses offered to die on their behalf and so be punished for them. But God would not accept the death of one person for another, for all were sinners, though the extent of their sin varied. God would hold each person responsible for his or her actions. He would show mercy on the unfaithful nation, but he would punish individuals who rebelled against him (30-35).

Coffman's Commentaries on the Bible

"And when the people saw that Moses delayed to come down from the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods which shall go before us; as for this Moses, the man that brought us up out of the land of Egypt, we know not what has become of him. And Aaron said unto them, Break off the golden rings which are' in the ears of your wives, of your sons and of your daughters, and bring them unto me. And all the people brake off the golden rings which were in their ears, and brought them unto Aaron. And he received it at their hand, and fashioned it with a graving tool, and made it a molten calf: and they said, These are thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw this, he built an altar before it; and Aaron made proclamation, and said, Tomorrow shall be a feast to Jehovah. 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."

In the same sentence with his confessing that criticism found it impossible to trace what he called the "development" of this passage, Harford still supposed that the passage reflects "prophetic criticism of Jeroboam's two calves",George Harford, Peake's Commentary on the Old Testament, Exodus (London: T. C. and E. C. Jack, Ltd., 1924), p. 193. but, as noted above, all such views are unacceptable. Critics, however, still quote one another, adopting stereotyped "explanations" which have long ago been proved inaccurate and worthless, as did Honeycutt.Roy L. Honeycutt, Jr., Beacon Bible Commentary Exodus (Nashville: Broadman Press, 1969), p. 434. It is true, of course, that when Jeroboam introduced the golden calves at Dan and at Bethel, that he quoted the exact words used by Aaron in this paragraph; but to distort that truth and make Exodus a quotation of Jeroboam II is ridiculous. It should be remembered that Jeroboam was trying to justify what he did.

"Up, make us gods" In this clause, we are confronted with the problem of how to translate [~'Elohiym], which is plural in form but frequently translated in the O.T. as the name of the One God. Even the use of plural verbs here is not decisive, because they might have been plurals of majesty. Johnson noted that the commentators are divided, "because we do not know just what was in the minds of the people."Philip C. Johnson, Wycliffe Bible Commentary (Chicago: Moody Press, 1962), p. 82. To us, the problem is solved by the fact that Aaron made only one god; and that the people had in mind a plurality is not indicated in the text. Therefore, we believe that the passage should be read "Make us a god." That this is certainly an allowable understanding of the place appears in the ASV marginal note substituting "a god" for "gods." "It here denotes `a god' and should be so rendered."F. C. Cook, Barnes, Notes, Exodus (Grand Rapids: Baker Book House, Reprint 1983), p. 87.

"Gathered themselves together unto Aaron" "Unto Aaron," here, would be better rendered "against Aaron."Robert P. Gordon, The New Layman's Bible Commentary (Grand Rapids: Zondervan Publishing House, 1979), p. 204. The New English Bible reads "confronted Aaron." In any case, it is clear that no ordinary gathering occurred. It was a belligerent and demanding mob that descended upon Aaron.

"Break off the golden rings in the ears of wives… sons… daughters… and all the people brake off, etc" From this, it appears that "all the people," men and women wore gold rings in their ears. As Esses noted, "As part of the idolatrous practices they had picked up in Egypt, even the sons were wearing ear-rings. Sounds like the 20th century, doesn't it?"Michael Esses, Exodus (Plainfield, New Jersey: Logos International, 1977), p. 230. The amount of the gold accumulated by this action was fantastic, no matter how it might be calculated. There were at least two million people in the exodus - that's gold rings in 4 million ears, had they weighed only a 1/4 ounce each, would have been 1,000,000 ounces, or 83,333 pounds of gold, Troy - enough gold to have gold-plated Mount Sinai! This sheds light on how that gold calf was made. The usual supposition that it was merely a wooden carving plated with gold appears, therefore, to be an error. The use of the words "molten calf" and "graving tool" in Exodus 32:4 appear to indicate that it was an idol made of SOLID gold. The size of it was nowhere hinted at; God's calling it a "calf' might have been deprecatory, even if the image had been that of a full-size bull.

"These are thy gods, O Israel" The Jerusalem Bible should be followed here. It reads, "Here is your god."

"Built an altar before it… made proclamation… a feast to Jehovah" It is supposed that Aaron thought by such maneuvers to combine the worship of the true God Jehovah with the worship of his golden idol, no doubt adopting the fallacious reasoning by which all idolatry has been "justified" in all ages. If so, the device was futile. No matter how they might have looked at it, their actions constituted the most sinful disobedience and idolatry.

Where did Israel get the idea for making a bull idol? This is a very large question, and space here does not allow a full discussion of it; but to this writer it seems certain that Egypt was the background of this apostasy, and not the Baal-cults of Canaan. Fields has a very instructive dissertation on this, proposing that the idolatry here was a reversion to the pagan idolatry of Abraham's ancestors in Chaldea.Wilbur Fields, Exodus (Joplin: College Press, 1976), p. 712. And as for the allegation that the Israelites were here worshipping Jehovah "under the symbol" of a golden calf, such a view is impossible of acceptance. Psalms 106:21 says that "they forgot God" upon the occasion of their making that idol, and this means that they were NOT worshipping Him in any sense whatever in the events recorded here.

"They offered burnt-offerings, and brought peace-offerings" Both types of offerings here were exactly those that might have been offered by any pagan who had never heard of Jehovah. As a matter of fact, "Both types (with the same Semitic root as the Hebrew) figure in the second millennium texts from Ugarit."Robert P. Gordon, op. cit., p. 205. Of course, this absolutely forbids the nonsense of dating the passage from the days of Jeroboam.

"The people sat down to eat and to drink, and rose up to play" The expression, "to play" appears innocent enough here, but such was not the case at all. Paul's inspired analysis of this situation (1 Corinthians 10:7-8) is worth a thousand comments from other sources, and he stated that "three and twenty thousand of them committed adultery." It is true that Paul was speaking of a somewhat later incident at Baal-Peor, but the clear intent was that of equating "to play" with a pagan sex orgy, visible both at Baal-Peor and here.

Thus, within the very shadow of the sacred mountain where the Law had been given, the covenant ratified, and at the very moment when Moses was still communing with God upon Sinai, Israel broke the covenant, forgot God, made a molten image, worshipped it, and committed wholesale adultery and fornication. Thus, at one stroke, they violated Commandments I, II, III, and VII. Their breaking of the second commandment was inherent in their calling their idolatrous feast, "a feast unto Jehovah."

Barnes' Notes on the Whole Bible

In all probability these three chapters originally formed a distinct composition. The main incidents recorded in them follow in the order of time, and are therefore in their proper place as regards historical sequence.

The golden calf - The people had, to a great extent, lost the patriarchal faith, and were but imperfectly instructed in the reality of a personal unseen God. Being disappointed at the long absence of Moses, they seem to have imagined that he had deluded them, and had probably been destroyed amidst the thunders of the mountain Exodus 24:15-18. Accordingly, they gave way to their superstitious fears and fell back upon that form of idolatry which was most familiar to them (see Exodus 32:4 note). The narrative of the circumstances is more briefly given by Moses at a later period in one of his addresses to the people Deuteronomy 9:8-21, Deuteronomy 9:25-29; Deuteronomy 10:1-5, Deuteronomy 10:8-11. It is worthy of remark, that Josephus, in his very characteristic chapter on the giving of the law, says nothing whatever of this act of apostacy, though he relates that Moses twice ascended the mountain.

Exodus 32:1

Unto Aaron - The chief authority during the absence of Moses was committed to Aaron and Hur Exodus 24:14.

Make us gods - The substantive אלהים 'elôhı̂ym is plural in form and may denote gods. But according to the Hebrew idiom, the meaning need not be plural, and hence, the word is used as the common designation of the true God (Genesis 1:1, etc. See Exodus 21:6 note). It here denotes a god, and should be so rendered.

Exodus 32:2

Break off the golden earrings - It has been very generally held from early times, that Aaron did not willingly lend himself to the mad design of the multitude; but that, overcome by their importunity, he asked them to give up such possessions as he knew they would not willingly part with, in the hope of putting a check on them. Assuming this to have been his purpose, he took a wrong measure of their fanaticism, for all the people made the sacrifice at once Exodus 32:3. His weakness, in any case, was unpardonable and called for the intercession of Moses Deuteronomy 9:20.

Exodus 32:4

The sense approved by most modern critics is: and he received the gold at their hand and collected it in a bag and made it a molten calf. The Israelites must have been familiar with the ox-worship of the Egyptians; perhaps many of them had witnessed the rites of Mnevis at Heliopolis, almost; on the borders of the land of Goshen, and they could not have been unacquainted with the more famous rites of Apis at Memphis. It is expressly said that they yielded to the idolatry of Egypt while they were in bondage Joshua 24:14; Ezekiel 20:8; Ezekiel 23:3, Ezekiel 23:8; and this is in keeping with the earliest Jewish tradition (Philo). In the next verse, Aaron appears to speak of the calf as if it was a representative of Yahweh - “Tomorrow is a feast to the Lord.” The Israelites did not, it should be noted, worship a living Mnevis, or Apis, having a proper name, but only the golden type of the animal. The mystical notions connected with the ox by the Egyptian priests may have possessed their minds, and, when expressed in this modified and less gross manner, may have been applied to the Lord, who had really delivered them out of the hand of the Egyptians. Their sin then lay, not in their adopting another god, but in their pretending to worship a visible symbol of Him whom no symbol could represent. The close connection between the calves of Jeroboam and this calf is shown by the repetition of the formula, “which brought thee up out of the land of Egypt” 1 Kings 12:28.

These be thy gods - This is thy god. See Exodus 32:1 note.

Calvin's Commentary on the Bible

4.And he received them at their hand. He briefly narrates this base and shameful deed; yet sufficiently shows, that whilst Aaron yielded to their madness, he still desired to cure it, though, at the same time, he was weak and frightened, so as to pretend to give his assent, because he feared the consequences of the tumult as regarded himself. For why does he not command the ear-rings to be thrown into some chest, lest he should pollute himself by the contagion of the sacrilege? Since, therefore, he received them into his own hands, it was a sign of a servile and effeminate mind; and thus he is said to have been the founder, or sculptor of the calf, when it is nevertheless probable that workmen were employed upon it. But the infamy of the crime is justly brought upon him, inasmuch as he was its main author, and by his guilt betrayed the religion and honor of God.

The Hebrew word ⁽³²⁹⁾ חרט, cheret, some translate a stylus or graving-tool, some a mould; the former think that the rough mass was formed by sculpture into the shape of a calf; the latter, that the calf was cast or founded; as we say, jetter en mousle, to cast in a mould. Ridiculous, however, is the fable, that when the gold was thrown into a furnace, it came forth like a calf without human workmanship; but thus licentiously do the Jews trifle with their fond inventions. The more probable conjecture is, that Aaron designedly sought a remedy for the people’s folly.

It was a disgraceful thing to prostrate themselves before a calf, in which there was no connection or affinity with the glory of God; and with this the Prophet expressly reproaches them, that “they changed their glory (i. e. , God, in whom alone they should have gloried) into the similitude of an ox that eateth grass.” (Psalms 106:20.) For, if it be insulting to God to force Him into the likeness of men, with how much greater and more inexcusable ignominy is His majesty defiled, when He is compared to brute animals? Still it had no effect towards bringing them to repentance; and this is expressed with much force immediately afterwards, when they said to each other, “These be thy gods, O Israel.” Surely the hideousness of the spectacle should have struck them with horror, so as to induce them voluntarily to condemn their own madness; but, on the contrary, they mutually exhort one another to obstinacy; for there is no doubt but that Moses indicates that they were like fans to each other, and thus that their frenzy was reciprocally excited. For, as Isaiah and Micah exhort believers, that each of them should stretch out his hand to his brother, and that they should say to each other,

“Come ye, and let us go up to the mountain of the Lord;” (Isaiah 2:3; Micah 4:2;)

thus does perverse rivalry provoke unbelievers mutually to excite each other to progress in sin. Still they neither speak ironically nor in mockery of God, nor have any intention of falling away from Him; but they cover their sin against Him under a deceitful pretext, as if they denied that by their new and unwonted mode of worship, they desired to detract from the honor of their Redeemer; but rather that it was thus magnified because they worshipped Himself under a visible image. Thus now-a-days do the Papists boldly obtrude their fictitious rites upon God; and boast that they do more for Him by their additions and inventions than as if they merely continued within the bounds prescribed by Himself. But let us learn from this passage, that whatever colouring superstition may give to its idols, and by whatever titles it may dignify them, they remain idols still; for, however those who corrupt the pure worship of God by their inventions, may pride themselves on their good intentions, they still deny the true God, and substitute devils in His place.

Their conjecture is probable who suppose that, Aaron devised the calf in accordance with Egyptian superstition; for it is well known with what senseless worship that nation honored its god ⁽³³⁰⁾ Anubis. It is true that they kept ⁽³³¹⁾ a live bull to be consulted as the supreme god; but, inasmuch as the people were accustomed to this fictitious deity, Aaron seems in obedience to their madness to have followed that old custom, from whence they had contracted the error, which was so deeply rooted in their hearts. Thus from bad examples does contagion easily creep into the hearts of those who were else untainted; nor is it without good reason that David protests that idols should be held in such abomination by him, that he would not even “take up their names into his lips,” (Psalms 16:4;) for, unless we seriously abhor the ungodly, and withdraw ourselves as far as possible from their superstitions, they straightway infect us by their pestilential influence.

(329) Professor Robinson says a graving tool; but more properly to be rendered a bag here. C. alludes to what S. M. tells us, that the Rabbins, wishing to excuse their forefathers, said that there came forth a calf, not wrought by any workmen, but produced by the magical arts, which some of the Egyptians, mixed with the people, now employed to introduce idolatry. — W. Lightfoot has a characteristic note on this: “Expositors cannot tell what to say of their intent, for they cannot think they were such calves, (as to turn the glory of God into a calf,) and yet what else can we say? Jonathan saith, ‘The devil got into the metal, and fashioned it into a calf.’ The devil, indeed, was too much there; but it was in their fancies more than in the metal.” Explan. of divers difficult passages of Scripture. Decad, 1. 4. He elsewhere also refers to the probability, stated below by C. , that the idol was made after an Egyptian pattern: “Israel cannot be so long without Moses, as Moses can be without meat. The fire still burneth on the top of Mount Sinai, out of which they had so lately received the Law; and yet so suddenly do they break the greatest commandment of that Law to extremity; — of Egyptian jewels they make an Egyptian idol, because, thinking Moses had been lost, they intended to return for Egypt.” — A handful of gleanings out of Exod., sect. 32.

(330) This appears to have been either a slip of the pen, or of the memory. It was not Anubis, but Osiris, “who was worshipped under the form of Apis, the Sacred Bull of Memphis, or as a human figure with a bull’s head, accompanied by the name Apis. Osiris.” — See Sir Gardner Wilkinson’s “Ancient Egyptians,” vol. 4, p. 347; 3d edition.

(331) It is a strange notion of R. Salomon Jarchi, that the molten calf was alive; because it is said in Psalms 106:20, that it was the “similitude of an ox that eateth grass.” See also Breithaupt’s note in loco.

Smith's Bible Commentary

Chapter 32

Now when the people saw that Moses had delayed coming down from the mountain, they gathered to Aaron, and they said unto him, Get up, and make us gods, that shall go before us; for as for Moses, we don't know what's happened to him, he brought us out of the land of Egypt, but what's become of him, we don't know. ["He's been gone now for almost forty days."] And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, your sons, and your daughters, and bring them unto me. And all the people broke off the golden earrings which were in their ears, and brought them to Aaron. And he received them at their hands, and fashioned with a graving tool, after he had made it a molten calf ( Exodus 32:1-4 ):

So he melted down the gold, and then he fashioned it with a graving tool, a little golden calf. Notice that carefully, because you're gonna find that Aaron's a classic liar. He took this graving tool and carved out this little golden calf. Remember he's the high priest, which might be a warning unto you, that not all who are in the ministry of the gospel are totally honest in all of their dealings. You might get some computerized letters that are filled with hypocrisy, deceit and lies. Ooh, I could get going again.

So the people broke off their golden earrings, he took a graving tool; he carved out this little molten calf.

and he said, These be thy gods, O Israel, which brought you up out of the land of Egypt ( Exodus 32:4 ).

Oh, how quickly these people forget. You know to me the constant, constant burden in my heart is the fact that there are some people that just migrate towards every stupid doctrine. Every wind of doctrine, every concept that's going on, people just "ooh", trailing on after it. I wish that the true doctrine, sound doctrine could spread as rapidly as false doctrines. But man, these false doctrines seem to have wings and they spread so rapidly.

The latest one being this prosperity cult. "God wants all of His children to be prosperous and healthy. If you're not prosperous and healthy, there's something wrong with your relationship with God." God help us; what a cruel, corrupt doctrine. But oh, how it is spread. Sad. The people, so quickly-Paul wrote to the Galatians and he said, "Oh, foolish Galatians. Who has bewitched you that you should so soon turn away from the truth? Having begun in the Spirit, are you now gonna be made perfect in the flesh? Foolish Galatians. You turned from the truth so quickly"( Galatians 3:1 , Galatians 3:3 ).

"Foolish Israelites, you turned from the truth so quickly. God is drawing you to Himself to worship the holy living true God, and now here you are with a little golden idol before you." "This is your god that brought you out of Egypt", and the people demanding "Make us a god that we might worship it." This is the result.

And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. 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 they rose up to play. And the Lord said to Moses, Get down; for thy people, which you brought out of the land of Egypt, have corrupted themselves ( Exodus 32:5-7 ):

Notice the Lord isn't even claiming them at this point. "Thy people, which you brought out of the land of Egypt corrupted themselves."

And they have turned aside quickly out of the way which I commanded them: and they have made them a molten calf, and are worshiping it, and have sacrificed unto it, and they have said, These are the gods, O Israel, which have brought you out of the land of Egypt. The Lord said unto Moses, I have seen the people, behold, they are stiffnecked: Now therefore let me alone, that my wrath may wax hot against them, that I may consume them: and I will make thee a great nation. ["I'll wipe them out and I'll make a great nation out of you, Moses. We'll start over again."] And Moses besought the Lord his God, and said, Lord, why does your wrath wax hot against thy people, ["Not mine Lord, don't put them on me."] which thou hast brought forth out of the land of Egypt with great power, and a mighty hand? [Nobody wants to claim them at this point.] Why should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, Israel, thy servants, to whom thou swearest by thine own self, and said unto them, I will multiply your seed as the stars of the heaven, and all this land that I have spoken of I will give to your seed, and they shall inherit it for ever. And the Lord repented of the evil which he thought to do unto his people ( Exodus 32:8-14 ).

Now, faced with a problem. For in Num 23:19 we read that, "God is not a man that He should repent", or "God is not a man that He should lie, nor the Son of man that He should repent has He not spoken, shall He not do it?" What does it mean, "the Lord repented"? The obvious reading of the scripture looks like God is angry, ready to destroy the children of Israel, and Moses uses some good logic and reasons with God to spare them. "Look if you wipe them out, the Egyptians are gonna say, Look you just brought them out of the land to destroy them here. They're gonna speak evil against You. Why should they speak evil against You, God? Lord, now turn from Your fierce anger, don't do this." God is just angry, ready to wipe them out. Moses was the cool head, and he's pulling God off.

Now remember Moses wrote this. But our problem, our problem is that we have to describe God's actions in human terms. Therein lies the problem. The actions of an infinite God cannot adequately be described in human language. But we have to describe in human terms, the activities of God. So we use the word "God repented", but in reality God does not and can-has no need to change or to repent, which it means "to change" or "to turn from". But from the human standpoint, how can I describe the fact that the judgment of God is due these people, but the judgment of God doesn't come upon these people. "So, God changed." No, He didn't change.

Again we see Moses standing there interceding, holding God off. But who put it in the heart of Moses to intercede? Who put it in the heart of Moses to pray? Who put a love for these people in the heart of Moses? It was God's work in the life of Moses to begin with. The inspiration of Moses' prayer came from God Himself. All true prayer begins with God. Thus, God was the inspiration behind the prayer.

Now God knows all things from the beginning. He knew that the children of Israel were gonna mess things up. He knew they were gonna be worshiping this calf. In fact, He knew it before they ever did it. God is speaking to Moses about their sin in need of judgment. Moses is now inspired of God to plead for their salvation. But it's difficult to describe the activity; it's impossible to describe the activities of God in human terms, but we have nothing else to describe them. Thus, we have to have human terms to describe what are apparent activities of God, but yet the human terms fall short and cannot adequately describe God's actions here.

Let it be said if God had determined to destroy them, He would have destroyed them, and nothing Moses could've said could have changed Him. The fact that they weren't destroyed only indicates that God had no intention to destroy them in the beginning. But Moses is having to describe the anger of God against these people and the deserving justice that was coming to them in the human terms, and yet the justice of God doesn't fall upon them. Thus, I have to describe that also in human terms, and give some sort of an explanation why these people were able to survive this great sacrilege against God. I only have human terms to do it, but I'm dealing in those mysterious, divine inner councils of God of which I have no clear understanding at all. God said, "My ways are not your ways, My ways are beyond your finding out" ( Isaiah 55:8 ). But yet I only have human terms to describe the activities of God, and thus I have to use terms that do not adequately describe what God has done, but only describes the effect of the actions in human terms.

"God is not a man that He should lie, nor the son of man that He should repent." But yet we read over and over in the New Testament-or the Old Testament where, "God repented". But that's only describing the activity of God with a human term, which is a poor term, to say the best, but yet we have nothing else. So there is the limitation always of seeking to describe the things of God with human language. It always falls short.

Paul the apostle, when he was in heaven, when he came back, he said, "It would be against the law", it would be a crime, "if I tried to describe to you in human terms the things that I heard." You just can't do it; he didn't even try. There's no language that man understands or knows, no words have yet been formed or created, or devised that could adequately describe the glory, the beauty, the majesty of that heavenly realm. It's just so far beyond anything we've ever experienced or known or seen, or whatever. That it's just ridiculous to try to use human language, because anything you would say would be less than it really is. So far less, that it would be a crime to use human language to try to describe it.

Yet we must describe the activities of God, and we only have human vocabulary to do it; and thus, we have to use terms that we understand as human beings to describe the supposed actions of God. But in reality what God has purposed, He will fulfill. Had God purposed their extermination and wiping them out, He would've done it. God did use Moses' intercession as the excuse not to do it, because God delights in mercy.

So Moses turned, and he went down from the mount, and with the two tables of testimony in his hands: the tables were written on both of their sides; And the tables were the work of God, the writing was the writing of God, graven upon the tables ( Exodus 32:15-16 ).

Oh, wouldn't it be exciting to see those two tables that God actually inscribed with His finger, the commandments upon? Ooh, wouldn't it be priceless to just look at those two tables of stone?

Now when Joshua [who was the servant of Moses, who was with Moses] heard the noise of the people as they shouted, he said to Moses, There must be a war in the camp. And Moses said, it's not the voice of those that shout for mastery, neither the voice of those that are crying because they're overcome: but I hear the noise of singing. And it came to pass, as soon as they came close to 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 broke them beneath the mount. And he took the calf which they had made, he burned it in the fire, he ground it into powder, and he put the powder in water, and he made them drink the water. ["There, drink your god."] And Moses said to Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: you know the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us out of the land of Egypt, we don't know what's become of him. And I said unto them, Whosoever has any gold, let him break it off. So they gave it to me: and I cast it into the fire, and there came out this calf ( Exodus 32:17-24 ).

"Hocus, pocus, dominocus." Aaron, shame on you.

And when Moses saw that they were naked; (for Aaron had made them naked to their shame among their enemies:) Then Moses stood in the gate of the camp, and he said, Who is on the Lord's side? let him come unto me. And all the sons of Levi gathered themselves together unto him. 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 the gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. [That is those who were leading in this blasphemous sacrilege.] And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. For Moses had said, Consecrate yourselves today to the Lord, even every man upon his son, and upon his brother; that he may bestow a blessing this day. And it came to pass on the morrow, that Moses said to the people, You have sinned a great sin: and now I will go up unto the Lord; peradventure I shall make a covering for your sin. And Moses returned to the Lord, and he said, Oh, this people have sinned a great sin, and have made them gods of gold ( Exodus 32:25-31 ).

Now we see Moses in the position of an intercessor, offering intercessory prayer before God.

Intercessory prayer is that form of prayer that reaches out beyond me and my own needs, to bring a guilty world before God, that God might work in it. Prayer has three forms, basic forms, variations within each. The first is worship, praise, adoration, acknowledging God for who He is. It's something that goes on constantly in my heart day by day; my awareness of God, my consciousness of God, my worship of God for His goodness, for His blessings, for His mercies, for His love. For all that He is to me, and all that He means to me, for the beauties of the world, for the beauties of His presence and grace in my life. That continual thanksgiving within my heart because God loves me.

But then prayer has a second form of petition, where I bring before God my needs, my requests. I need strength, I need guidance, I need help, I need wisdom, I need so many things, and I come before God that He might supply my needs. But then prayer moves into the realm of intercession, where I bring before God your needs. I bring before God the needs of the community. I bring before God the needs of this nation, the needs of the world; intercessory prayer. No prayer is really complete except it enter into the area of intercession. We really need real intercessors. If you want a book to really understand intercessory prayer, read Howell's book, "The Intercessors". Fantastic. Just a beautiful prayer-book on intercessory prayer, Reese Howell, "The Intercessors".

I believe that one of the greatest needs today really is for people to really have the ministry, and exercise the ministry of intercessory prayer. More things are wrought through prayer than the world will ever know. The real power behind the scenes. How I thank God for the hundred and thirty men in the church who are engaged in the intercessory prayer all night long, each night of the week. God bless these men. What a power they are for good in this whole community, as they intercede in their ministry of intercessory prayer. No wonder God is working so marvelously because of the intercession that is going on, day and night continually.

Moses is in intercessory prayer. The first thing is the confession of the sins of the people. Confession of sin is so important, because without confession there can be no forgiveness. Unless you confess your sins to God, there's no way God can forgive your sins. If you try to hide your sins, there's no forgiveness. You try to cover your sins there's no forgiveness. "Whoso seeks to cover his sin shall not prosper, but whoso shall confess his sin, the same shall be forgiven"( Proverbs 28:18 ).

Many times we're trying to cover our guilt, we're trying to make ourselves look not quite so guilty. We're trying to sort of gloss over the sins, the guilt in our lives that it doesn't look as bad as it really is. As long as we're seeking to do a snow job on God, we're never gonna get anywhere. It's only when you're honest and open with God, and you openly confess your sin and your guilt before God, that now you open the door for God to work. Now God can forgive, because you've been open and you've confessed your sins. If you confess your sins, He's faithful and just to forgive you your sin, and to cleanse you from all unrighteousness. But it's not until there's been that open confession of sin that God can work and do it. Be open with God; be honest with God, confessing.

Moses confessed the sin of the people, and then Moses said,

Yet now, if thou wilt forgive their sin- ( Exodus 32:32 );

Notice that line, the dash with the semicolon. That dash with the semicolon indicates a passing of time. How much time, we don't know, but an interim of time passed as Moses was waiting for God to answer. He waited and he waited, and there was no voice from heaven. There was no voice of grace or mercy. There was no voice declaring, "I will forgive, I will cleanse, I will pardon." Moses waited, and it seemed like the silence was a refusal by God. "If Thou wilt forgive their sin", no answer. Maybe God won't forgive; maybe there's a refusal.

So Moses goes on to say,

if not, blot me, I pray thee, out of thy book which thou has written ( Exodus 32:32 ).

Jesus speaks to the church of Sardis declaring, "He that overcomes, I will not blot his name out of the book of life"( Revelation 3:5 ). Moses is asking for his name to be blotted out of the book that God has written, the book of life, if God will not forgive the sins of the people. This certainly shows to us a depth of love that very few of us can really comprehend or understand. Where Moses, for the sake of the people, could wish himself blotted out if God won't forgive them. "Then forget me", where Moses is willing to take the place with the guilty people, and to stand with the guilty people.

But again where did this love come from? It wasn't natural with Moses. When God spoke to Moses out of the burning bush and told him to go and lead these people out of Egypt, he had-he really wanted nothing to do with it, and nothing to do with them. He was satisfied where he was. They'd already given him a bad time, and he wanted nothing to do with it.

So he began to offer to God all kinds of excuses why he could not go and lead them out of Egypt. God answered every one of his excuses. "I can't speak" "All right, Aaron can be your mouthpiece." "They won't believe me." "All right, take the rod and I'll work miracles with it." After God answered every one of his excuses, Moses said, "God please send someone else, I don't want to go." Moses really didn't have any desire to go and get involved. But God put it in his heart. And the compassion and the love that Moses had for these people was something that God had placed in his heart.

That is why it is sheer folly for us to try to generate compassion. It's got to come from God; that kind of compassion you can't generate. You can't say, "Well, I'm just gonna love everybody." You're gonna find more hatred in your heart than you've ever known was there. The moment you start out from the door with the determination in your mind, "I'm gonna love everybody today, just gonna be a picture of love today. Gonna love everybody." Man, I'll tell you, you'll not get three blocks from your house until somebody will swerve in front of you and cut you off, and you'll be, "You come back here. Where'd you get your driver's license?" Where's the love, you know. This kind of compassion can only come from God, the work of God. So don't exalt Moses, because it was God that gave him this great compassion.

Paul said much the same thing, "I could wish myself accursed from Christ for my brethren, my kinsmen according to the flesh"( Romans 9:3 ). Hard for me, I cannot, I cannot say that. I do not have that kind of compassion. I pray, "God, give me more compassion for the lost". I have sort of an attitude, "Hey man, if you want to be stupid and go to hell, that's your business", because I know that I can't turn you or save you, or do anything about it. I mean, if you're determined, you know, what can I do? But I desire a greater compassion.

I think that that's one of the needs of the church today is a greater compassion for the lost. We just couldn't sit by complacently and see the terrible condition of the lost around us without being more moved, without being touched, without being burdened, without being driven to a greater witness unto them. "Oh God, give me a heart like Thine, a compassion for those that are lost." The compassion of John Knox. Oh God, give me-stop when they're all dying. Oh God, give me the United States, or I'll die. A real burden for a lost soul.

We don't have it; we don't possess it. May God give it to us, a great burden for lost souls, that we too might become intercessors, because that is the secret behind all intercession is that great love and burden for the lost. That's always the underlying factor of a great intercessor. It begins with a compassion, begins with a love; it's expressed in intercession.

Now Moses' request was a foolish request. "Blot my name out of your book of remembrance". Moses, that's foolish. That's off the wall.

The Lord said unto Moses, ["Moses, that's off the wall."] Whosoever hath sinned against me, him will I blot out of my book ( Exodus 32:33 ).

"Don't ask me to blot your name out, that's ridiculous. I'll blot out the names of those who have sinned against me."

There was a time when the Lord spoke to me somewhat the same way as He spoke to Moses. When my mother was dying, I went into her bedroom, and I sat there for awhile looking at her as she was suffering, trying to understand in my heart, crying out to God. I looked at those neat hands, those beautiful hands, and I thought of all the pies, and the cookies, and the rolls, and all that those hands had baked for my pleasure. I thought of all the times that those hands had wiped my forehead when it was hot and sweaty with a fever. I thought of all of the ministry of those hands for me and my benefit, the clothes that were washed with those hands, and hung out, and brought in and folded, all of the beds that those hands had made for me. I just sat there weeping. Such a beautiful person. One of the dearest persons I've ever known. To see her suffering was more than I could take. To know that night and day she could not sleep because of the pain.

I went over to the foot of the bed, and I fell on my face before God. I said, "Lord I'm no hero, and I'm not demanding that You heal her. But she's Yours, her life is Yours, she belongs to You. But God I can't stand to see her suffer anymore. Though I'm not a hero, Oh Lord, would you please take her pain and put it on me for today, and I'll be glad to bear the pain all day for her, so that she can have relief today. I'm not asking for it forever, but Lord for today, let me bear it for her so she can have one day's relief."

Jesus came to me and He stood right by my side, and He said, "Chuck, that's off the wall." He said, "I already bore her pain for her, there's no need for you to do it." I said, "Lord, forgive me for such an off-the-wall statement. I know You bore her pain. I thank You for bearing her pain for her." In that very moment, my mother sort of sighed, and she said, "Oh, the pain is gone." She never experienced a moment's pain after that. For all of a sudden, I saw the greatness of God, and the power of Jesus Christ rather than the ugliness of the cancer. I realized what are a few malign cells against the mighty creative force and power of God in Jesus.

We are human and we are prone to sometimes make statements to God that are off the wall, as Moses. "Lord blot my name out." Lord said, "Ah, come on, Moses. Whoever sins against me, those names I'm gonna blot out." Yet the expression behind it, surely the compassion that was there, the willingness of Moses has to be admired.

We can admire the work that God is able to do in changing a man from a cold, calloused position, "The children of Israel; I could care less. Let me alone, I'm happy and content here in the wilderness." From that not wanting to get involved to such a compassion to say, "Lord, forgive their sins, and if not, then blot, I pray Thee, my name out of Your book." I'll tell you that kind of compassion is only can come from God, and a work of God. But I admire the work that God is able to do in each of our lives in transforming us, and changing us and taking us from a noncommittal kind of a "don't care, let's not get involved", to just a complete involvement in the needs of the world around us, as we intercede and pray for God's help for this sick people, and this sick nation.

Therefore now go, and lead the people into the place which I have spoken unto thee: behold, my Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them. And the Lord plagued the people, because they had made the calf, which Aaron made ( Exodus 32:34-35 ).

The Lord said, "All right, now go and lead them, and I'm gonna send my angel before you." Now Moses is gonna respond to this, and this will be our message next Sunday morning. Moses responds to God saying, "I'm gonna send My Angel before you." As he realizes and recognizes the necessity of the presence of God. So next Sunday you've already got a clue on the Sunday morning sermon as you'll find Moses' response to God saying, "I'm gonna send my angel. Go ahead, get out there and lead them now, and I'll send My Angel." Moses responds to that.

So next week, the Lord willing, we'll finish the book of Exodus. The latter part gets a little redundant, because then they go ahead and make the thing just like he said. So we're gonna be skipping a lot of that because it'll just be redundant. We've already looked at the blueprints. So now they are just gonna follow the blueprints that God has given, and we don't need to follow them through the making of it as we get into the blueprints. So next week, finish the book of Exodus.

May the Lord bless you and give you wisdom and understanding, as you realize that Christ is now our tabernacle. He is the place where we meet God. You cannot meet God apart from Jesus Christ. The place of meeting, and now this is the place where God will meet you, even Jesus Christ.

Silver, the metal that was used in the sockets, is the metal of redemption in the scriptures. Gold is the metal of heaven, deity. Brass is the metal of judgment. So as you get into these metals, you'll see the place of the silver in redemption, the place of gold, the place of God's presence, and the place of brass, the place of God's judgment against sin. It all has beautiful symbolism. The colors also have their symbolisms, which we'll get into more next week.

Shall we stand? Now may the Lord be with you and guide and bless your life, and keep you in the love of Jesus Christ. May He increase your burden for the lost. May the anointing of God rest upon your life that you might hear His voice, that you might do His work, that you might walk in His path, in Jesus' name. "

Dr. Constable's Expository Notes

Israel’s apostasy 32:1-6

Apostasy means "to stand away from" something (Gr. apostasis). This word describes a departure. An apostate is someone who has departed from something. In the religious sense the word refers to extreme departure from God’s will. "Apostate" is not necessarily a synonym for unbeliever. The person who departs from God’s will may be a believer or an unbeliever. The term refers to obedience, not salvation. Most of the apostates in Israel were apparently believers since the Bible consistently regards Israel as a whole as the people of God.

"Throughout the remainder of the Pentateuch, the incident of the worship of the golden calf cast a dark shadow across Israel’s relationship with God, much the same way as the account of the Fall in Genesis 3 marked a major turning point in God’s dealing with humankind." [Note: Sailhamer, The Pentateuch . . ., p. 310.]

It has always been hard for God’s people to wait for Him (cf. 1 Samuel 8:4-5; Psalms 27:14; Psalms 37:7; Psalms 62:5; et al.). When Moses lingered on the mountain, the people decided to worship a new god (Exodus 32:1) and make a new covenant. They did not wait for guidance from God. This reflects a shallow commitment to Him and their leader, Moses. Evidently they concluded that Moses had perished in the fire on Mt. Sinai and decided to select a new leader. Moses was a god to Israel in the sense that he was their leader (Exodus 4:16). Now they turned from Moses as their leader to Aaron.

Some commentators have interpreted Aaron’s instruction that the Israelites should sacrifice their jewelry and ornaments (Exodus 32:2) as designed to discourage their rebellion. [Note: See Kennedy, p. 138; Meyer, p. 421; and Jacob, p. 940.] If this was his intent, he failed (Exodus 32:3). It seems more probable that Aaron approved of their plan.

Aaron could have intended the golden calf to represent a god other than Yahweh or Yahweh Himself.

"In the present passage the term gods, or rather god [Elohim], represented in the golden calf, seems to be understood as an attempt to represent the God of the covenant with a physical image. The apostasy of the golden calf, therefore, was idolatry, not polytheism. Indeed, throughout Scripture Israel was repeatedly warned about the sin of idolatry." [Note: Sailhamer, The Pentateuch . . ., p. 311. See also Keil and Delitzsch, 2:222; and David E. Fass, "The Molten Calf: Judgment, Motive, and Meaning," Judaism 39:2 (Spring 1990):171-83.]

"It is precisely the attempt to worship Yahweh by means he has already declared totally unacceptable that makes the sin of the golden calf so destructive, far more so than a simple shift of allegiance to ’other’ or ’foreign’ gods." [Note: Durham, p. 421.]

The calf provided a visible symbol that the Israelites could and did identify as their deliverer. The English word "idol" derives from the Greek eidolon, meaning "something to be seen." The Apis bull was such a symbol in Egyptian religion. The Egyptians viewed this animal as the vehicle on which a god rode in power, and as such they identified it as divine itself. Sacred bulls or calves were common in the ancient Near East because of this identification. Patterning their worship of Yahweh after the Egyptians’ worship of their god of the sun, Osiris, the Israelites were saying that this was their way of worshipping Yahweh.

"The bull seems to have had manifold meanings in the iconography of the Near East. It symbolized the god. It expressed attributes of a god. It represented a pedestal for the god. Each of these meanings is important in understanding the cult of the golden calves in Israel’s religious experience." [Note: Stephen Von Wyrick, "Israel’s Golden Calves," Biblical Illustrator 13:1 (Fall 1986):10. This is a very fine summary article. See also Amihai Mazar, "Bronze Bull Found in Israelite ’High Place’ From the Time of the Judges," Biblical Archaeology Review 9:5 (September-October 1983):34-40.]

The altar and feast that accompanied the construction of the idol (Exodus 32:5) support the contention that Aaron was leading the people in a celebration of a new covenant. His disobedience to the second commandment (Exodus 20:2-6), which he had received by this time, resulted in his returning to an Egyptian form of worship that repudiated Yahweh’s will. The "play" that followed the feast seems to have been wicked (cf. Exodus 32:25).

"The verb translated ’to play’ suggests illicit and immoral sexual activity which normally accompanied fertility rights found among the Canaanites who worshipped the god Baal." [Note: Davis, p. 285.]

"That the sin of Aaron and the people was tantamount to covenant repudiation is clear from the account of the making of the calf. The calf was hailed as ’the god . . . who brought you up out of Egypt’ (Exodus 32:4), the exact language of the historical prologue of the Sinaitic Covenant in which Yahweh described the basis of His authority to be Israel’s God (Exodus 20:2). Moreover, Aaron built an altar for the purpose of covenant affirmation and ceremony (Exodus 32:5), precisely as Moses had done previously on the people’s commitment to the covenant arrangement (Exodus 24:4). Aaron’s proclamation concerning a festival and its implementation on the following day (Exodus 32:5-6) was again identical to the celebration that attended the mutual acceptance of the covenant terms under Moses (Exodus 24:11)." [Note: Merrill, "A Theology . . .," p. 53.]

"From Aaron’s viewpoint it was merely a matter of iconography, representing God by a bull and in that way holding ’a festival to I AM’ (Exodus 32:5). But from the people’s viewpoint, as seen from the command to Aaron ’make us gods’ (Exodus 32:1), they were turning to a pantheon of gods, represented by a bull god, to lead them." [Note: Waltke, An Old . . ., p. 469.]

Many years later Israel’s King Jeroboam I re-established worship of the golden calves, and this practice became a great stumbling block to Israel (1 Kings 12:28-31).

"The calf represented Yahweh on their terms. Yahweh had made clear repeatedly that he would be received and worshiped only on his terms." [Note: Durham, p. 442.]

Gill's Exposition of the Whole Bible

And he received [them] at their hand,.... For the use they delivered them to him:

and fashioned it with a graving tool, after he had made it a molten calf; that is, after he had melted the gold, and cast it into a mould, which gave it the figure of a calf, and with his tool wrought it into a more agreeable form, he took off the roughness of it, and polished it; or if it was in imitation of the Egyptian Apis or Osiris, he might with his graving tool engrave such marks and figures as were upon that; to cause the greater resemblance, so Selden y thinks;

see Gill "Jer 46:20" or else the sense may be, that he drew the figure of a calf with his tool, or made it in "a mould" z, into which he poured in the melted gold,

and made it a molten calf; the Targum of Jonathan gives another sense of the former clause, "he bound it up in a napkin"; in a linen cloth or bag, i.e. the gold of the ear rings, and then put it into the melting pot, and so cast it into a mould, and made a calf of it. Jarchi takes notice of this sense, and it is espoused by Bochart a, who produces two passages of Scripture for the confirmation of it, Judges 8:24 and illustrates it by Isaiah 46:6. What inclined Aaron to make it in the form of a calf, is not easy to say; whether in imitation of the cherubim, one of the faces of which was that of an ox, as Moncaeus thought; or whether in imitation of the Osiris of the Egyptians, who was worshipped in a living ox, and sometimes in the image of one, even a golden one. Plutarch is express for it, and says b, that the ox was an image of Osiris, and that it was a golden one; and so says Philo the Jew c, the Israelites, emulous of Egyptian figments, made a golden ox; or whether he did this to make them ashamed of their idolatry, thinking they would never be guilty of worshipping the form of an ox eating grass, or because an ox was an emblem of power and majesty:

and they said, these be thy gods, O Israel, [which brought] thee up out of the land of Egypt; they own they were, brought up out of that land by the divine Being; and they could not be so stupid as to believe, that this calf, which was only a mass of gold, figured and decorated, was inanimate, had no life nor breath, and was just made, after their coming out of Egypt, was what brought them from hence; but that this was a representation of God, who had done this for them; yet some Jewish writers are so foolish as to suppose, that through art it had the breath of life in it, and came out of the mould a living calf, Satan, or Samael, entering into it, and lowed in it d.

y De Diis Syris Syntagm. 1. c. 4. p. 138. z ויצר אתו בחרט "formavit illud modulo", Piscator; so some in Ben Melech, and in Vatablus; and so the Vulgate Latin, "formant opere fusorio"; see Fagius in loc. a Hierozoic. p. 1. l. 2. c. 39. col. 334, 335. b De Isid. & Osir. c De Vita Mosis, l. 3. p. 677. d Pirke Eliezer, c. 45.

Henry's Complete Commentary on the Bible

      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,Exodus 32:1; Exodus 32:1.

      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 Peter 3:4), 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 Samuel 13:8, 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 7:39; Acts 7:40. 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,Jeremiah 50:38.

      II. Here is the demand which Aaron makes of their jewels thereupon: Bring me your golden ear-rings,Exodus 32:2; Exodus 32:2. 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 (Isaiah 46:6), 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, Exodus 32:3; Exodus 32:4. 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 (Ezekiel 20:8), They did not forsake the idols of Egypt, and (Exodus 23:8; Exodus 23:8), Neither left she her whoredoms brought from Egypt. Thus they changed their glory into the similitude of an ox (Psalms 106:20), 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,Psalms 106:19. 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 (Exodus 32:5; Exodus 32:5), 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 (Exodus 32:6; Exodus 32:6): 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 (Exodus 20:24; Exodus 20:24); 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 Corinthians 10:7): 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?Exodus 20:23; Exodus 20:23. 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?Exodus 24:7; Exodus 24:7. 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 (Psalms 106:19). 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 Thessalonians 1:9. 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. (Exodus 4:14; Exodus 4:14), 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 (Exodus 19:24; Exodus 24:9), 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.