Ex. 32 The people commit idolatry by worshipping the molten image which Aaron made, Ex. 32:1–6. God makes it known to Moses, and threatens their destruction, Ex. 32:7–10. Moses prays for them, Ex. 32:11–13. God repents of the evil, Ex. 32:14. Moses comes down from the mount with two tables, Ex.

BC 1491 Moses had now been in the mount for near forty days. The people, i.e. most or some of the people, as it is expressed 1 Cor. 10:7. Unto Aaron, as the chief person in Moses’s absence. Make us gods, i.e.

The golden earrings were of good value and common use among the eastern people, who seem to have used them superstitiously, Gen. 35:4, Judg. 8:24; and therefore Aaron demands these, partly that he might take away one vice, or occasion of vice, whilst the people were intent upon another; and partly…

Whereby they show both their madness upon their idols, and their base ingratitude to their God, who had transferred these jewels from the Egyptians to them, Ex. 12:35–36, which therefore God upbraids them with, Ezek. 16:11;c. In their ears, i.e.

A molten calf: the meaning of this translation is, that Aaron, to wit, by artificers, did first melt the god into one mass, and then by the graving-tool form it into the shape of a calf, and polish it; or as others render the words, he formed it in a type or mould, made in the shape of a calf, into…

When Aaron saw, i.e. observed with what applause they received it, and with what fury and resolution they prosecuted their former desire, he was borne down with the stream, and, as it is probable, by the people’s instigation, built an altar to it. To the Lord, Heb.

Brought peace-offerings, but no sin-offerings, which they most needed. The people sat down to eat and to drink; for the sacrifices were accompanied with feasting, both among the worshippers of the true God, and among idolaters. See Ex. 18:12, Ex. 24:11.

No longer my people, as God had called them hitherto, Ex. 3:7, Ex. 5:1;c. they have forsaken me, and I do hereby renounce them.

Untractable, wilful, and stubborn, incorrigible by my judgments, ungovernable by mine or by any laws. A metaphor from those beasts that will not bend their necks to receive the yoke or bridle.

Do not hinder me by thy prayers, which I see thou art now about to make on their behalf. I will make of thee; to come out of thy loins.

The Lord his God; emphatically so called: q.d. Moses had not lost his interest in God, though Israel had. Why doth thy wrath wax hot, so hot as to consume them utterly? For though he saw reason enough why God should be angry with them, yet he humbly expostulates with God whether it would be for his…

In the mountains, i.e. in or at Mount Sinai, the plural number for the singular; or, in this mountainous desert.

i.e. Changed his sentence. See on Gen. 6:6.

Not on the inside and outside, which is unusual and unnecessary, but on the inside only, some of the ten commands being written on the right hand, and others on the left, not for any mystery, but only for conveniency of writing.

Joshua had waited all this while upon the middle of the hill for Moses’s return; and so neither knew what the people had done, nor heard what God had said to Moses.

The voice of them that shout for mastery, Heb. of a cry of strength, i.e. of strong men, or of the stronger and victorious party, who use to express themselves with triumphant shouts. The voice of them that cry for being overcome, Heb. of a cry of weakness, i.e.

Not through rash anger, but by Divine instinct, partly to punish their idolatry with so great a loss, and partly to show that the covenant made between God and them, so much to their advantage, which was contained in those tables, was by their sin broken, and now of none effect, and not to be…

Ground it to powder; melted it either into one great mass, or rather into divers little fragments, which afterwards by a the or other instruments he, by the help of many others, might soon grind to powder, or dust of gold.

What injury or mischief had they done to thee, which thou didst so severely revenge? The sin of the people is charged upon Aaron, both because he did not resist and suppress their wicked suggestion, Ex.

Heb. are in evil, i.e. are altogether wicked, addicted to, or bent upon wickedness, so that it was impossible for me to stop or divert their course.

Not that he meant or thought to persuade Moses that the melted gold came out of the fire in the form of a calf by accident, without any art or industry of his, which was a ridiculous conceit, and easily confuted; but only he conceals his own sin in the forming and graving of it, and lays the whole…

i.e. That they were stripped both of their ornament, which was not so much the jewels of their ears, as the innocency of their minds and lives; and of their defence, to wit, of the favour and protection of God, by which alone they were secured from the Egyptians, and were to be defended against…

He chose the gate of the camp, 1. As the usual place of judicature. 2. That he might withdraw himself from the company of idolaters as far as he might. 3. As a fit place of concourse and resort for those that were on God’s side. 4.

The meaning is, slay every principal offender whom you meet with, without any indulgence or exception, though brother, or companion, or neighbour. There was no fear of killing the innocent in this case, because, 1. The people were generally guilty. 2.

And no more, for it is probable they slew only those whom they knew to have been the ringleaders to others in this mischief.

Offer up yourselves to the honour and service of the Lord in this work, which because it was joined with the hazard of their lives, he calls it a consecration or oblation of themselves, as Abraham for the like reason is said to have offered up Isaac. Consecrate yourselves, Heb.

He speaks doubtfully, partly because he was uncertain how far God would pardon them, and partly to quicken them to the more serious practice of repentance.

If thou wilt forgive their sin; understand here, forgive it, or, or it is well, or, I and others shall praise thy name. His great passion for his people stops his words, and makes his speech imperfect. Out of thy book, i.e.

Whosoever hath sinned, or, doth sin, to wit, presumptuously, obstinately, and impenitently, him will I cut off out of the land of the living, and eternally deprive of my favour and glory, and not thee who art innocent and righteous.

Behold, mine angel; not Christ, the Angel of the covenant, who had hitherto gone before them; but a created angel, as appears by comparing this with Ex. 33:2–3, Ex. 33:12; though Moses obtained the revocation of this threatening, Ex. 33:14, Ex. 33:17.

This relates either to the destruction of three thousand of them by the Levites, or rather to the future plagues, in which God also reckoned with them for this sin.