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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1></center>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1706)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>E X O D U S</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. XXXII.</FONT>
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<HR SIZE=1 WIDTH=50>
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<FONT SIZE=-1>
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<P>
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It is a very lamentable interruption which the story of this chapter
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gives to the record of the establishment of the church, and of religion
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among the Jews. Things went on admirably well towards that happy
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settlement: God had shown himself very favourable, and the people also
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had seemed to be pretty tractable. Moses had now almost completed his
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forty days upon the mount, and, we may suppose, was pleasing himself
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with the thoughts of the very joyful welcome he should have to the camp
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of Israel at his return, and the speedy setting up of the tabernacle
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among them. But, behold, the measures are broken, the sin of Israel
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turns away those good things from them, and puts a stop to the current
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of God's favours; the sin that did the mischief (would you think it?)
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was worshipping a golden calf. The marriage was ready to be solemnized
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between God and Israel, but Israel plays the harlot, and so the match
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is broken, and it will be no easy matter to piece it again. Here is,
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I. The sin of Israel, and of Aaron particularly, in making the golden
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calf for a god
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:1-4">ver. 1-4</A>),
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and worshipping it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:5,6">ver. 5, 6</A>.
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II. The notice which God gave of this to Moses, who was now in the
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mount with him,
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:7,8">ver. 7, 8</A>),
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and the sentence of his wrath against them,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:9,10">ver. 9, 10</A>.
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III. The intercession which Moses immediately made for them in the
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mount
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:11-13">ver. 11-13</A>),
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and the prevalency of that intercession,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:14">ver. 14</A>.
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IV. His coming down from the mount, when he became an eye-witness of
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their idolatry
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:15-19">ver. 15-19</A>),
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in abhorrence of which, and as an expression of just indignation, he
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broke the tables
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:19">ver. 19</A>),
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and burnt the golden calf,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:20">ver. 20</A>.
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V. The examination of Aaron about it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:21-24">ver. 21-24</A>.
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VI. Execution done upon the ring-leaders in the idolatry,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:25-29">ver. 25-29</A>.
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VII. The further intercession Moses made for them, to turn away the
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wrath of God from them
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:30-32">ver. 30-32</A>),
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and a reprieve granted thereupon, reserving them for a further
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reckoning,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:33-35">ver. 33</A>,
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&c.</P>
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</FONT>
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<A NAME="Ex32_1"> </A>
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<A NAME="Ex32_2"> </A>
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<A NAME="Ex32_3"> </A>
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<A NAME="Ex32_4"> </A>
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<A NAME="Ex32_5"> </A>
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<A NAME="Ex32_6"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Golden Calf.</I></FONT></TD>
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<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 1491.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 And when the people saw that Moses delayed to come down out
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of the mount, the people gathered themselves together unto Aaron,
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and said unto him, Up, make us gods, which shall go before us;
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for <I>as for</I> this Moses, the man that brought us up out of the
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land of Egypt, we wot not what is become of him.
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2 And Aaron said unto them, Break off the golden earrings,
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which <I>are</I> in the ears of your wives, of your sons, and of your
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daughters, and bring <I>them</I> unto me.
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3 And all the people brake off the golden earrings which <I>were</I>
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in their ears, and brought <I>them</I> unto Aaron.
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4 And he received <I>them</I> at their hand, and fashioned it with a
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graving tool, after he had made it a molten calf: and they said,
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These <I>be</I> thy gods, O Israel, which brought thee up out of the
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land of Egypt.
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5 And when Aaron saw <I>it,</I> he built an altar before it; and
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Aaron made proclamation, and said, To morrow <I>is</I> a feast to the
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L<FONT SIZE=-1><B>ORD</B></FONT>.
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6 And they rose up early on the morrow, and offered burnt
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offerings, and brought peace offerings; and the people sat down
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to eat and to drink, and rose up to play.
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</FONT></P>
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<P>
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While Moses was in the mount, receiving the law from God, the people
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had time to meditate upon what had been delivered, and prepare
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themselves for what was further to be revealed, and forty days was
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little enough for that work; but, instead of that, there were those
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among them that were contriving how to break the laws they had already
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received, and to anticipate those which they were in expectation of. On
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the thirty-ninth day of the forty, the plot broke out of rebellion
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against the Lord. Here is,</P>
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<P>
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I. A tumultuous address which the people made to Aaron, who was
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entrusted with the government in the absence of Moses: <I>Up, make us
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gods, which shall go before us,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:1"><I>v.</I> 1</A>.</P>
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<P>
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1. See the ill effect of Moses's absence from them; if he had not had
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God's call both to go and stay, he would not have been altogether free
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from blame. Those that have the charge of others, as magistrates,
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ministers, and masters of families, ought not, without just cause, to
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absent themselves from their charge, <I>lest Satan get advantage</I>
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thereby.</P>
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<P>
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2. See the fury and violence of a multitude when they are influenced
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and corrupted by such as lie in wait to deceive. Some few, it is
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likely, were at first possessed with this humour, while many, who would
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never have thought of it if they had not put it into their hearts, were
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brought to follow their pernicious ways; and presently such a multitude
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were carried down the stream that the few who abhorred the proposal
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durst not so much as enter their protestation against it. <I>Behold how
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great a matter a little fire kindles!</I> Now what was the matter with
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this giddy multitude?</P>
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<P>
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(1.) They were weary of waiting for the promised land. They thought
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themselves detained too long at mount Sinai; though there they lay very
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safe and very easy, well fed and well taught, yet they were impatient
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to be going forward. They had a God that staid with them, and
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manifested his presence with them by the cloud; but this would not
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serve. They must have a god to go before them; they are for hastening
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to the land <I>flowing with milk and honey,</I> and cannot stay to take
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their religion along with them. Note, Those that would anticipate God's
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counsels are commonly precipitate in their own. We must first wait for
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God's law before we catch at his promises. He that believeth doth not
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make haste, not more haste than good speed.</P>
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<P>
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(2.) They were weary of waiting for the return of Moses. When he went
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up into the mount, he had not told them (for God had not told him) how
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long he must stay; and therefore, when he had outstayed their time,
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though they were every way well provided for in his absence, some bad
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people advanced I know not what surmises concerning his delay: <I>As
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for this Moses, the man that brought us up out of Egypt, we wot not
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what has become of him.</I> Observe,
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[1.] How slightly they speak of his person--<I>this Moses.</I> Thus
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ungrateful are they to Moses, who had shown such a tender concern for
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them, and thus do they walk contrary to God. While God delights to put
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honour upon him, they delight to put contempt upon him, and this to the
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face of Aaron his brother, and now his viceroy. Note, The greatest
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merits cannot secure men from the greatest indignities and affronts in
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this ungrateful world.
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[2.] How suspiciously they speak of his delay: <I>We wot not what has
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become of him.</I> They thought he was either consumed by the devouring
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fire or starved for want to food, as if that God who kept and fed them,
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who were so unworthy, would not take care for the protection and supply
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of Moses his favourite. Some of them, who were willing to think well of
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Moses, perhaps suggested that he was translated to heaven like Enoch;
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while others that cared not how ill they thought of him insinuated that
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he had deserted his undertaking, as unable to go on with it, and had
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returned to his father-in-law to keep his flock. All these suggestions
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were perfectly groundless and absurd, nothing could be more so; it was
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easy to tell <I>what had become of him:</I> he was seen to go into the
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cloud, and the cloud he went into was still seen by all Israel upon the
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top of the mount; they had all the reason in the world to conclude that
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he was safe there; if the Lord had been pleased to kill him, he would
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not have shown him such favours as these. If he tarried long, it was
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because God had a great deal to say to him, for their good; he resided
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upon the mount as the ambassador, and he would certainly return as soon
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as he had finished the business he went upon; and yet they make this
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the colour for their wicked proposal: <I>We wot not what has become of
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him.</I> Note, <I>First,</I> Those that are resolved to think ill, when
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they have ever so much reason to think well, commonly pretend that they
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know not what to think. <I>Secondly,</I> Misinterpretations of our
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Redeemer's delays are the occasion of a great deal of wickedness. Our
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Lord Jesus has gone up into the mount of glory, where he is appearing
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in the presence of Gold for us, but out of our sight; the heavens must
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contain him, must conceal him, that we may live by faith. There he has
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been long; there he is yet. Hence unbelievers suggest that they know
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not what has become of him; and ask, <I>Where is the promise of his
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coming?</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Pe+3:4">2 Pet. iii. 4</A>),
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as if, because he has not come yet, he would never come. The wicked
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servant emboldens himself in his impieties with this consideration,
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<I>My Lord delays his coming. Thirdly,</I> Weariness in waiting betrays
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us to a great many temptations. This began Saul's ruin; he staid for
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Samuel to the last hour of the time appointed, but had not patience to
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stay that hour
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Sa+13:8">1 Sam. xiii. 8</A>,
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&c.); so Israel here, if they could but have staid one day longer,
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would have seen what had become of Moses. <I>The Lord is a God of
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judgment,</I> and must be waited for till he comes waited for though he
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tarry; and then we shall not lose our labour, for he that shall come
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will come, and will not tarry.</P>
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<P>
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(3.) They were weary of waiting for a divine institution of religious
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worship among them for that was the thing they were now in expectation
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of. They were told that they must <I>serve God in this mountain,</I>
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and fond enough they would be of the pomp and ceremony of it; but,
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because that was not appointed them so soon as they wished, they would
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set their own wits on work to devise signs of God's presence with them,
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and would glory in them, and have a worship of their own invention,
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probably such as they had seen among the Egyptians; for Stephen says
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that when they said unto Aaron, <I>Make us gods,</I> they did, in
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heart, <I>turn back into Egypt,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+7:39,40">Acts vii. 39, 40</A>.
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This was a very strange motion, <I>Up, make us gods.</I> If they knew
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not what had become of Moses, and thought him lost, it would have been
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decent for them to have appointed a solemn mourning for him for certain
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days; but see how soon so great a benefactor is forgotten. If they had
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said, "Moses is lost, make us a governor," there would have been some
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sense in it, though a great deal of ingratitude to the memory of Moses,
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and contempt of Aaron and Hur who were left lords-justices in his
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absence; but to say, <I>Moses is lost, make us a god,</I> was the
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greatest absurdity imaginable. Was Moses their god? Had he ever
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pretended to be so? Whatever had become of Moses, was it not evident,
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beyond contradiction that God was still with them? And had they any
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room to question his leading their camp who victualled it so well every
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day? Could they have any other god that would provide so well for them
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as he had done, nay as he now did? And yet, <I>Make us gods, which
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shall go before us! Gods!</I> How many would they have? Is not one
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sufficient? <I>Make us gods!</I> and what good would gods of their own
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making do them? They must have such gods to go before them as could not
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go themselves further than they were carried. So wretchedly besotted
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and intoxicated are idolaters: they are <I>mad upon their idols,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+50:38">Jer. l. 38</A>.</P>
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<P>
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II. Here is the demand which Aaron makes of their jewels thereupon:
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<I>Bring me your golden ear-rings,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:2"><I>v.</I> 2</A>.
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We do not find that he said one word to discountenance their proposal;
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he did not reprove their insolence, did not reason with them to
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convince them of the sin and folly of it, but seemed to approve the
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motion, and showed himself not unwilling to humour them in it. One
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would hope he designed, at first, only to make a jest of it, and, by
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setting up a ridiculous image among them, to expose the motion, and
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show them the folly of it. But, if so, it proved ill jesting with sin:
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it is of dangerous consequence for the unwary fly to play about the
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candle. Some charitably suppose that when Aaron told them to break off
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their ear-rings, and bring them to him, he did it with design to crush
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the proposal, believing that though their covetousness would have let
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them <I>lavish gold out of the bag</I> to make an idol of
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+46:6">Isa. xlvi. 6</A>),
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yet their pride would not have suffered them to part with the golden
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ear-rings. But it is not safe to try how far men's sinful lusts will
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carry them in a sinful way, and what expense they will be at; it proved
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here a dangerous experiment.</P>
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<P>
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III. Here is the making of the golden calf,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:3,4"><I>v.</I> 3, 4</A>.
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1. The people brought in their ear-rings to Aaron, whose demand of
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them, instead of discouraging the motion, perhaps did rather gratify
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their superstition, and beget in them a fancy that the gold taken from
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their ears would be the most acceptable, and would make the most
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valuable god. Let their readiness to part with their rings to make an
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idol of shame us out of our niggardliness in the service of the true
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God. Did they not draw back from the charge of their idolatry? And
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shall we grudge the expenses of our religion, or starve so good a
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cause?
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2. Aaron melted down their rings, and, having a mould prepared for the
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purpose, poured the melted gold into it, and then produced it in the
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shape of an ox or calf, giving it some finishing strokes with a graving
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tool. Some think that Aaron chose this figure, for a sign or token of
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the divine presence, because he thought the head and horns of an ox a
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proper emblem of the divine power, and yet, being so plain and common a
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thing, he hoped the people would not be so sottish as to worship it.
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But it is probable that they had learnt of the Egyptians thus to
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represent the Deity, for it is said
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+20:8">Ezek. xx. 8</A>),
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<I>They did not forsake the idols of Egypt,</I> and
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+23:8"><I>ch.</I> xxiii. 8</A>),
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<I>Neither left she her whoredoms brought from Egypt. Thus they changed
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their glory into the similitude of an ox</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+106:20">Ps. cvi. 20</A>),
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and proclaimed their own folly, beyond that of other idolaters, who
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worshipped the host of heaven.</P>
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<P>
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IV. Having made the calf in Horeb, they <I>worshipped the graven
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image,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+106:19">Ps. cvi. 19</A>.
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Aaron, seeing the people fond of their calf, was willing yet further to
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humour them, and he built an altar before it, and proclaimed a feast to
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the honour of it
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:5"><I>v.</I> 5</A>),
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a feast of dedication. Yet he calls it <I>a feast to Jehovah;</I> for,
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brutish as they were, they did not imagine that this image was itself a
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god, nor did they design to terminate their adoration in the image, but
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they made it for a representation of the true God, whom they intended
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to worship in and through this image; and yet this did not excuse them
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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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:6"><I>v.</I> 6</A>):
|
|
|
|
<I>They rose up early on the morrow,</I> 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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+20:24"><I>ch.</I> xx. 24</A>);
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+10:7">1 Cor. x. 7</A>):
|
|
|
|
<I>They sat down to eat and drink</I> of the remainder of what was
|
|
sacrificed, and then <I>rose up to play,</I> 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
|
|
<I>vain in their imaginations,</I> 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, <I>Thou shalt not make to thyself any graven
|
|
image?</I> 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 <I>gods of
|
|
gold?</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+20:23"><I>ch.</I> xx. 23</A>.
|
|
|
|
Nay, had they not themselves solemnly entered into covenant with God,
|
|
and promised that all that which he had said unto them they <I>would
|
|
do, and would be obedient?</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+24:7"><I>ch.</I> xxiv. 7</A>.
|
|
|
|
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 <I>iniquity should be visited upon them
|
|
and their children</I>--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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+106:19">Ps. cvi. 19</A>).
|
|
|
|
<I>They made a calf in Horeb,</I> the very place where the law was
|
|
given. It was otherwise with those that received the gospel; they
|
|
immediately <I>turned from idols;</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Th+1:9">1 Thess. i. 9</A>.
|
|
|
|
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 <I>speak so well.</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+4:14"><I>ch.</I> iv. 14</A>),
|
|
|
|
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, <I>These are thy gods</I> that
|
|
<I>brought thee out of Egypt,</I> 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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+19:24,24:9"><I>ch.</I> xix. 24; xxiv. 9</A>),
|
|
|
|
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 <I>cease from man,</I> and that he who <I>thinks he stands may
|
|
take heed lest he fall.</I>
|
|
|
|
[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 <I>lifted up, above measure,</I> 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 <I>the law made those priests who had infirmity, and needed
|
|
first to offer for their own sins.</I></P>
|
|
|
|
<A NAME="Ex32_7"> </A>
|
|
<A NAME="Ex32_8"> </A>
|
|
<A NAME="Ex32_9"> </A>
|
|
<A NAME="Ex32_10"> </A>
|
|
<A NAME="Ex32_11"> </A>
|
|
<A NAME="Ex32_12"> </A>
|
|
<A NAME="Ex32_13"> </A>
|
|
<A NAME="Ex32_14"> </A>
|
|
|
|
<A NAME="Sec2"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Intercession of Moses.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 1491.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>7 And the L<FONT SIZE=-1><B>ORD</B></FONT> said unto Moses, Go, get thee down; for thy
|
|
people, which thou broughtest out of the land of Egypt, have
|
|
corrupted <I>themselves:</I>
|
|
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
|
|
<I>be</I> thy gods, O Israel, which have brought thee up out of the
|
|
land of Egypt.
|
|
9 And the L<FONT SIZE=-1><B>ORD</B></FONT> said unto Moses, I have seen this people, and,
|
|
behold, it <I>is</I> 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 L<FONT SIZE=-1><B>ORD</B></FONT> his God, and said, L<FONT SIZE=-1><B>ORD</B></FONT>, 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 <I>it</I> for ever.
|
|
14 And the L<FONT SIZE=-1><B>ORD</B></FONT> repented of the evil which he thought to do
|
|
unto his people.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here,
|
|
|
|
I. God acquaints Moses with what was doing in the camp while he was
|
|
absent,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:7,8"><I>v.</I> 7, 8</A>.
|
|
|
|
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 <I>corrupted themselves.</I> Sin is the corruption or
|
|
depravation of the sinner, and it is a self-corruption; <I>every man is
|
|
tempted when he is drawn aside of his own lust.</I>
|
|
|
|
2. That they had <I>turned aside out of the way.</I> 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.
|
|
<I>They soon forgot his works.</I> 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: <I>They have made a
|
|
calf, and worshipped it.</I> 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 <I>thy people
|
|
whom thou broughtest up out of the land of Egypt;</I> 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: <I>Go, get thee down.</I>
|
|
He must break off even his communion with God to go and do his duty as
|
|
a magistrate among the people; so must Joshua,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+7:10"><I>ch.</I> vii. 10</A>.
|
|
|
|
Every thing is beautiful in its season.</P>
|
|
|
|
<P>
|
|
|
|
II. He expresses his displeasure against Israel for this sin, and the
|
|
determination of his justice to cut them off,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:9,10"><I>v.</I> 9, 10</A>.
|
|
|
|
1. He gives this people their true character: "<I>It is a stiff-necked
|
|
people,</I> 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 <I>wax
|
|
hot against them,</I> so as to consume them at once, and <I>blot out
|
|
their name from under heaven</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+9:14">Deut. ix. 14</A>);
|
|
|
|
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:
|
|
<I>Therefore, let me alone.</I> 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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+14:14,15:1">Ezek. xiv. 14; Jer. xv. 1</A>.
|
|
|
|
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 <I>reconcile the world unto
|
|
himself.</I> 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 <I>make of him a great nation,</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
III. Moses earnestly intercedes with God on their behalf
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:11-13"><I>v.</I> 11-13</A>):
|
|
|
|
he besought the Lord his God. If God would not be called <I>the God of
|
|
Israel,</I> yet he hoped he might address him as <I>his own God.</I>
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+106:23">Ps. cvi. 23</A>.
|
|
|
|
He wisely took the hint which God gave him when he said, <I>Let me
|
|
alone,</I> 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 <I>wonders if there be no intercessor,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+59:16">Isa. lix. 16</A>.
|
|
|
|
Observe,
|
|
|
|
1. His prayer
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:12"><I>v.</I> 12</A>):
|
|
|
|
<I>Turn from thy fierce wrath;</I> 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; <I>repent of this
|
|
evil;</I> 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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:11"><I>v.</I> 11</A>.
|
|
|
|
God had said to Moses
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:7"><I>v.</I> 7</A>),
|
|
|
|
They are <I>thy people, whom thou broughtest up out of Egypt;</I> but
|
|
Moses humbly turns them back upon God again: "They are <I>thy
|
|
people,</I> thou art their Lord and owner; I am but their servant.
|
|
<I>Thou broughtest them forth out of Egypt;</I> 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 <I>thy people</I>"), so is the
|
|
experience they had had of his kindness to them: "Thou <I>broughtest
|
|
them out of Egypt,</I> though they were unworthy, and had there served
|
|
the gods of the Egyptians,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jos+24:15">Josh. xxiv. 15</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:12"><I>v.</I> 12</A>):
|
|
|
|
<I>Wherefore should the Egyptians say, For mischief did he bring them
|
|
out?</I> 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, <I>Lord, what will the Egyptians say?</I> 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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+79:9">Ps. lxxix. 9</A>,
|
|
|
|
<I>Do not disgrace the throne of thy glory,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+14:21">Jer. xiv. 21</A>;
|
|
|
|
and see
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+33:8,9">Jer. xxxiii. 8, 9</A>.
|
|
|
|
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: <I>What will the Egyptians say?</I> 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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:13"><I>v.</I> 13</A>.
|
|
|
|
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.</P>
|
|
|
|
<P>
|
|
|
|
IV. God graciously abated the rigour of the sentence, and <I>repented
|
|
of the evil he thought to do</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:14"><I>v.</I> 14</A>);
|
|
|
|
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.</P>
|
|
|
|
<A NAME="Ex32_15"> </A>
|
|
<A NAME="Ex32_16"> </A>
|
|
<A NAME="Ex32_17"> </A>
|
|
<A NAME="Ex32_18"> </A>
|
|
<A NAME="Ex32_19"> </A>
|
|
<A NAME="Ex32_20"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Moses Breaks the Tablets of the Law.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 1491.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>15 And Moses turned, and went down from the mount, and the two
|
|
tables of the testimony <I>were</I> in his hand: the tables <I>were</I>
|
|
written on both their sides; on the one side and on the other
|
|
<I>were</I> they written.
|
|
16 And the tables <I>were</I> the work of God, and the writing <I>was</I>
|
|
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, <I>There is</I> a noise of war in the
|
|
camp.
|
|
18 And he said, <I>It is</I> not the voice of <I>them that</I> shout for
|
|
mastery, neither <I>is it</I> the voice of <I>them that</I> cry for being
|
|
overcome: <I>but</I> the noise of <I>them that</I> 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 <I>it</I> in
|
|
the fire, and ground <I>it</I> to powder, and strawed <I>it</I> upon the
|
|
water, and made the children of Israel drink <I>of it.</I>
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:15,16"><I>v.</I> 15, 16</A>.
|
|
|
|
God himself, without the ministry either of man or angel (for aught
|
|
that appears), wrote the ten commandments on these tables, <I>on both
|
|
their sides,</I> some on one table and some on the other, so that they
|
|
were folded together like a book, to be deposited in the ark.</P>
|
|
|
|
<P>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:17,18"><I>v.</I> 17, 18</A>.
|
|
|
|
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 <I>a noise of war in the
|
|
camp,</I> 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 <I>the voice of those that sing.</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
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 <I>lies in
|
|
wickedness.</I> 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 <I>the calf, and the dancing,</I>
|
|
his <I>anger waxed hot.</I> Note, It is no breach of the law of
|
|
meekness to show our displeasure at the wickedness of the wicked. Those
|
|
are <I>angry and sin not</I> that are angry at sin only, not as against
|
|
themselves, but as against God. Ephesus is famous for patience, and yet
|
|
<I>cannot bear those that are evil,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+2:2">Rev. ii. 2</A>.
|
|
|
|
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,
|
|
<I>he broke the tables,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:19"><I>v.</I> 19</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ho+7:1">Hos. vii. 1</A>),
|
|
|
|
to break the tables before their eyes (as it is
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+9:17">Deut. ix. 17</A>),
|
|
|
|
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 <I>staff of beauty and band</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+11:10,14">Zech. xi. 10, 14</A>);
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+9:17">Deut. ix. 17</A>)
|
|
|
|
with any regret.
|
|
|
|
2. To convince them that they had betaken themselves to a God that
|
|
could not help them, he <I>burnt the calf</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:20"><I>v.</I> 20</A>),
|
|
|
|
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 <I>an idol is nothing in the world</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+8:4">1 Cor. viii. 4</A>);
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+46:1,2">Isa. xlvi. 1, 2</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+2:20,30:22">Isa. ii. 20; xxx. 22</A>),
|
|
|
|
and Ephraim shall say, <I>What have I to do any more with idols?</I>
|
|
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. <I>The backslider in
|
|
heart shall be filled with his own ways;</I> he shall drink as he
|
|
brews. These were indeed waters of Marah.</P>
|
|
|
|
<A NAME="Ex32_21"> </A>
|
|
<A NAME="Ex32_22"> </A>
|
|
<A NAME="Ex32_23"> </A>
|
|
<A NAME="Ex32_24"> </A>
|
|
<A NAME="Ex32_25"> </A>
|
|
<A NAME="Ex32_26"> </A>
|
|
<A NAME="Ex32_27"> </A>
|
|
<A NAME="Ex32_28"> </A>
|
|
<A NAME="Ex32_29"> </A>
|
|
|
|
<A NAME="Sec4"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Moses Reproves Aaron; Destruction of the Idolaters.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 1491.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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 <I>are set</I> on mischief.
|
|
23 For they said unto me, Make us gods, which shall go before
|
|
us: for <I>as for</I> 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 <I>it</I> off. So they gave <I>it</I> me: then I cast it into the
|
|
fire, and there came out this calf.
|
|
25 And when Moses saw that the people <I>were</I> naked; (for Aaron
|
|
had made them naked unto <I>their</I> shame among their enemies:)
|
|
26 Then Moses stood in the gate of the camp, and said, Who <I>is</I>
|
|
on the L<FONT SIZE=-1><B>ORD</B></FONT>'s side? <I>let him come</I> unto me. And all the sons of
|
|
Levi gathered themselves together unto him.
|
|
27 And he said unto them, Thus saith the L<FONT SIZE=-1><B>ORD</B></FONT> God of Israel,
|
|
Put every man his sword by his side, <I>and</I> 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
|
|
L<FONT SIZE=-1><B>ORD</B></FONT>, even every man upon his son, and upon his brother; that he
|
|
may bestow upon you a blessing this day.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+59:18">Isa. lix. 18</A>.
|
|
|
|
Now,</P>
|
|
|
|
<P>
|
|
|
|
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,</P>
|
|
|
|
<P>
|
|
|
|
1. The just reproof Moses gives him,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:21"><I>v.</I> 21</A>.
|
|
|
|
He does not order him to be cut-off, as those
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:27"><I>v.</I> 27</A>)
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:1">Gal. vi. 1</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+9:20">Deut. ix. 20</A>.
|
|
|
|
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: <I>Thou hast brought so great a
|
|
sin upon them.</I> 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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+19:17">Lev. xix. 17</A>.
|
|
|
|
Those that share in sin help to break their partners, and really ruin
|
|
one another.
|
|
|
|
(2.) What moved him to it: <I>What did this people unto thee?</I> 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: "<I>What
|
|
did they?</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
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: <I>Let not the anger of my
|
|
Lord wax hot,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:22"><I>v.</I> 22</A>.
|
|
|
|
(2.) He lays all the fault upon the people: <I>They are set on
|
|
mischief, and they said, Make us gods.</I> 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, <I>As for this
|
|
Moses, we know not what has become of him,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:23"><I>v.</I> 23</A>.
|
|
|
|
(4.) He extenuates and conceals his own share in the sin, as if he had
|
|
only bidden them <I>break off their gold</I> 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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:24"><I>v.</I> 24</A>.
|
|
|
|
But Moses relates to all ages what he did
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:4"><I>v.</I> 4</A>),
|
|
|
|
though he himself here would not own it. Note, <I>He that covers his
|
|
sin shall not prosper,</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
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. <I>The king that sits upon the throne of judgment scatters
|
|
away all evil with his eyes.</I> Observe two things:--</P>
|
|
|
|
<P>
|
|
|
|
1. How they were exposed to shame by their sin: <I>The people were
|
|
naked</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:25"><I>v.</I> 25</A>),
|
|
|
|
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 <I>changed their glory into the
|
|
similitude of an ox.</I> 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 <I>made naked,</I> 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 <I>naked, to their
|
|
shame.</I> 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 <I>saw that
|
|
they were naked.</I></P>
|
|
|
|
<P>
|
|
|
|
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 <I>made a calf in
|
|
Horeb,</I> 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 <I>put the evil
|
|
away,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+13:5">Deut. xiii. 5</A>.
|
|
|
|
Observe here,</P>
|
|
|
|
<P>
|
|
|
|
(1.) By whom vengeance was taken--by the children of Levi
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:26,28"><I>v.</I> 26, 28</A>);
|
|
|
|
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 <I>iniquity to be
|
|
punished by the judge,</I> being a <I>denial of the God that is
|
|
above,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+31:28,De+13:9">Job xxxi. 28; Deut. xiii. 9</A>.
|
|
|
|
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: <I>Moses stood in
|
|
the gate of the camp,</I> the place of judgment; there he <I>displayed
|
|
a banner,</I> as it were, because of the truth, to enlist soldiers for
|
|
God. He proclaimed, <I>Who is on the Lord's side?</I> The idolaters had
|
|
set up the golden calf for their standard, and now Moses set up his, in
|
|
opposition to them. Now <I>Moses clad himself with zeal</I> 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, "<I>Who
|
|
is on my side</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+9:32">2 Kings ix. 32</A>),
|
|
|
|
to avenge the indignity done to me?" but, <I>Who is on the Lord's
|
|
side?</I> It was God's cause that he espoused <I>against the
|
|
evil-doers,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+94:16">Ps. xciv. 16</A>.
|
|
|
|
Note, <I>First,</I> 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. <I>Secondly,</I> It concerns
|
|
us all to enquire whether we are on the Lord's side or not.
|
|
<I>Thirdly,</I> Those who are on his side are comparatively but few,
|
|
and sometimes seem fewer than really they are. <I>Fourthly,</I> 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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:27"><I>v.</I> 27</A>):
|
|
|
|
<I>Slay every man his brother,</I> 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
|
|
<I>abroad in the streets</I> 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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+8:12">Jer. viii. 12</A>.
|
|
|
|
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, <I>Consecrate yourselves to day to the
|
|
Lord, that he may bestow a blessing upon you,</I> 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, "<I>Consecrate yourselves to the
|
|
Lord,</I> 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 <I>forsake father and mother,</I> 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
|
|
<I>worthy of him.</I> See how this zeal of the Levites is applauded,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+33:9">Deut. xxxiii. 9</A>.</P>
|
|
|
|
<P>
|
|
|
|
(2.) On whom vengeance is taken: <I>There fell of the people that day
|
|
about 3000 men,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:28"><I>v.</I> 28</A>.
|
|
|
|
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.
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+10:7">1 Cor. x. 7</A>,
|
|
|
|
<I>Neither be you idolaters, as were some of them.</I></P>
|
|
|
|
<A NAME="Ex32_30"> </A>
|
|
<A NAME="Ex32_31"> </A>
|
|
<A NAME="Ex32_32"> </A>
|
|
<A NAME="Ex32_33"> </A>
|
|
<A NAME="Ex32_34"> </A>
|
|
<A NAME="Ex32_35"> </A>
|
|
|
|
<A NAME="Sec5"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Intercession of Moses.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 1491.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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
|
|
L<FONT SIZE=-1><B>ORD</B></FONT>; peradventure I shall make an atonement for your sin.
|
|
31 And Moses returned unto the L<FONT SIZE=-1><B>ORD</B></FONT>, 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 L<FONT SIZE=-1><B>ORD</B></FONT> said unto Moses, Whosoever hath sinned against
|
|
me, him will I blot out of my book.
|
|
34 Therefore now go, lead the people unto <I>the place</I> 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 L<FONT SIZE=-1><B>ORD</B></FONT> plagued the people, because they made the calf,
|
|
which Aaron made.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Moses, having executed justice upon the principal offenders, is here
|
|
dealing both with the people and with God.</P>
|
|
|
|
<P>
|
|
|
|
I. With the people, to bring them to repentance,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:30"><I>v.</I> 30</A>.</P>
|
|
|
|
<P>
|
|
|
|
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, <I>You
|
|
have sinned a great sin,</I> and therefore, though you have escaped
|
|
this time, <I>except you repent, you shall all likewise perish.</I>
|
|
That they might not think lightly of the sin itself, he calls it <I>a
|
|
great sin;</I> 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, <I>You have sinned a great
|
|
sin.</I> The work of ministers is to show people their sins, and the
|
|
greatness of their sins. "<I>You have sinned,</I> 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 <I>went up unto the
|
|
Lord</I> 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 <I>go up to the Lord</I> with
|
|
his own blood to <I>make atonement.</I> The malignity of sin appears in
|
|
the price of pardons.</P>
|
|
|
|
<P>
|
|
|
|
2. Yet it was some encouragement to the people (when they were told
|
|
that they had <I>sinned a great sin</I>) to hear that Moses, who had so
|
|
great an interest in heaven and so true an affection for them, would
|
|
<I>go up unto the Lord to make atonement</I> 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. <I>Moses will go up unto the
|
|
Lord,</I> though it be but a <I>peradventure</I> 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 <I>peradventure</I> we may obtain
|
|
them, though we have not an absolute promise.
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zep+2:3">Zeph. ii. 3</A>,
|
|
|
|
<I>It may be, you shall be hid.</I> In our prayers for others, we
|
|
should be humbly earnest with God, though it is but a <I>peradventure
|
|
that God will give them repentance,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ti+2:25">2 Tim. ii. 25</A>.</P>
|
|
|
|
<P>
|
|
|
|
II. He intercedes with God for mercy. Observe,</P>
|
|
|
|
<P>
|
|
|
|
1. How pathetic his address was. <I>Moses returned unto the Lord,</I>
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:31"><I>v.</I> 31</A>.
|
|
|
|
He speaks as one overwhelmed with the horror of it: <I>Oh! this people
|
|
have sinned a great sin.</I> God had first told him of it
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:7"><I>v.</I> 7</A>),
|
|
|
|
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: <I>They
|
|
have sinned a great sin;</I> he came not to make apologies, but to make
|
|
atonement. "Lord, pardon the sin, <I>for it is great,</I>"
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+25:11">Ps. xxv. 11</A>.
|
|
|
|
(2.) His great desire of the people's welfare
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:32"><I>v.</I> 32</A>):
|
|
|
|
<I>Yet now</I> it is not too great a sin for infinite mercy to pardon,
|
|
and therefore <I>if thou wilt forgive their sin.</I> What then Moses?
|
|
It is an abrupt expression, "<I>If thou wilt,</I> I desire no more;
|
|
<I>if thou wilt,</I> 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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:9">Luke xiii. 9</A>),
|
|
|
|
<I>If it bear fruit;</I> or, <I>If thou wilt forgive,</I> is as much
|
|
as, "O that thou wouldest forgive!" as
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+19:42">Luke xix. 42</A>,
|
|
|
|
<I>If thou hadst known</I> is, <I>O that thou hadst known.</I> "But
|
|
<I>if not,</I> 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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+2:6">2 Cor. ii. 6</A>),
|
|
|
|
but they must all be cut off, <I>blot me, I pray thee, out of the book
|
|
which thou hast written;</I>" 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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+13:9">Ezek. xiii. 9</A>,
|
|
|
|
where this is threatened against the false prophets, <I>They shall not
|
|
be written in the writing of the house of Israel, neither shall they
|
|
enter into the land of Israel.</I> God had told Moses that, if he would
|
|
not interpose he would make of him a <I>great nation,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:10"><I>v.</I> 10</A>.
|
|
|
|
"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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+11:15">Num. xi. 15</A>);
|
|
|
|
let me not be <I>written among the living</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+4:3">Isa. iv. 3</A>),
|
|
|
|
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 <I>lays down his life for the
|
|
sheep</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+10:11">John x. 11</A>),
|
|
|
|
who was to be <I>cut off from the land of the living for the
|
|
transgression of my people,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+53:8,Da+9:26">Isa. liii. 8; Dan. ix. 26</A>.
|
|
|
|
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
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well with the church of God, and there be peace upon Israel. Moses
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thus importunes for a pardon, and wrestles with God, not prescribing to
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him ("If thou wilt not forgive, thou art either unjust or unkind"); no,
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he is far from that; but, "If not, let me die with the Israelites, and
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the will of the Lord be done."</P>
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<P>
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2. Observe how prevalent his address was. God would not take him at his
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word; no, he will not blot any out of his book but those that by their
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wilful disobedience have forfeited the honour of being enrolled in it
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:33"><I>v.</I> 33</A>);
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the soul that sins shall die, and not the innocent for the guilty. This
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was also an intimation of mercy to the people, that they should not all
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be destroyed in a body, but those only that had a hand in the sin. Thus
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Moses gets ground by degrees. God would not at first give him full
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|
assurances of his being reconciled to them, lest, if the comfort of a
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|
pardon were too easily obtained, they should be emboldened to do the
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|
like again, and should not be made sensible enough of the evil of the
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sin. Comforts are suspended that convictions may be the deeper
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|
impressed: also God would hereby exercise the faith and zeal of Moses,
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|
their great intercessor. Further, in answer to the address of Moses,
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(1.) God promises, notwithstanding this, to go on with his kind
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|
intention of giving them the land of Canaan, the land he had <I>spoken
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|
to them of,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:34"><I>v.</I> 34</A>.
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Therefore he sends Moses back to them to lead them, though they were
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unworthy of him, and promises that his angel should go before them,
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|
some created angel that was employed in the common services of the
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kingdom of providence, which intimated that they were not to expect any
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|
thing for the future to be done for them out of the common road of
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|
providence, not any thing extraordinary. Moses afterwards obtained a
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|
promise of God's special presence with them
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+33:14,17"><I>ch.</I> xxxiii. 14, 17</A>);
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but at present this was all he could prevail for.
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(2.) Yet he threatens to remember this sin against them when hereafter
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|
he should see cause to punish them for other sins: "<I>When I visit, I
|
|
will visit</I> for this among the rest. Next time I take the rod in
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|
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
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|
ceremonial institutions if they had not provoked him by worshipping the
|
|
golden calf. On the contrary, Stephen says that when they <I>made a
|
|
calf, and offered sacrifice to the idol, God turned, and gave them up
|
|
to worship the host of heaven</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+7:41,42">Acts vii. 41, 42</A>);
|
|
|
|
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
|
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:23-25">Rom. i. 23-25</A>.
|
|
|
|
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, <I>the Lord plagued the people</I>
|
|
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|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+32:35"><I>v.</I> 35</A>),
|
|
|
|
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. <I>Deos qui rogat, ille facit--He who asks for gods makes them.</I>
|
|
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 <I>remember it no more.</I></P>
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