(2) THE TABERNACLE RESISTED (Delayed) Ch. 32:1 to 34:35At this point comes the second division of the sixth section of Exodus. Though the design of the tabernacle has been given to the people, its construction is delayed through their idolatry, brought about through impatience and faithlessness. They tire of the delay of Moses in the mount, and having little to do, their idleness leads to mischief. Becoming restless through the absence of their visible leader, they seek from Aaron an object to represent God in order that they might have something tangible to worship Aaron, whether in an attempt to avert disaster, or in fear of the consequences if he refuses the request, produces the golden calf which is then worshipped.

Meanwhile, on the mount, Moses is warned as to what is taking place, and learns that Yahweh's wrath is such that He will destroy the people. Moses pleads with God, and securing a promise of forgiveness, returns with Joshua to the people. As soon as he witnesses the full enormity of their conduct, his anger, rivalling God's, he smashes the tablets of stone in wrath.

He instantly recognises the need to redeem the situation, and calling for support, his own tribe of Levi rallies to his side, to slay the most flagrant of the offenders of Israel. Again, Moses pleads with Yahweh on behalf of the people, seeking that He would continue with them. He prays that he may be permitted to view a greater manifestation of divine glory, and he is granted even this great privilege. Ascending again into the mount he continues his intercession, in consequence, the tables of stone are renewed, the divine Name is pronounced in greater detail, basic laws are listed and repeated, the covenant is restored, and Moses returns to the people, his face aglow with reflected glory. But as the glory begins to fade, Moses hides this fact with a veil. This leads Paul to show that the veil has remained so that the Jews of his generation, as those of ours, fail to appreciate the design of the Mosaic constitution for a fading glory; to be supplemented by the covenant of grace through Christ Jesus.

EXODUS – Chapter 32 – Chapter 459THE BROKEN LAW: ISRAEL'S LAPSE INTO IDOLATRYThe people become impatient and restless at Mosesy absence, and appoint a leader to demand of Aaron some visible object of worship that will lead them back to Egypt. The golden calf is supplied them, and they commence to adore it. Meanwhile, on the mount, Moses is warned that the people have so defiled themselves, that Yahweh threatens to destroy them. Without knowing the full extent of their sin, Moses intercedes on their behalf, pleading for the continued mercy of God. He is told to return to the camp, and he does so, joining up with Joshua on his way back. However, when he sees the full enormity of their action, he cannot restrain his anger, and, smashing the tablets of stone upon which were inscribed with the ten commandments, he destroys the golden calf, sternly rebukes Aaron, and calls for support to put down the national sin. His own tribe ofLevi hastens to his side, and the men of that tribe execute judgment upon the leaders of the apostasy. Moses then calls for national repentance on the part of the survivors, and again eloquently intercedes on their behalf before Yahweh. He prays that if they are not forgiven, he, himself, be blotted out of the Book of Life. Yahweh rejects such a substitutionary offer. Unforgiven sinners will be blotted out of that book. Meanwhile, Moses must return to lead the people to the Land.

The events of this chapter are used by Paul to remind believers of their responsibilities to the Truth (1Cor. 10:6-7). Steps in backsliding on the part of the people are: [1] Their impatience in the absence of Moses (v. la); [2] Their craving for visible signs in worship (vv. lb-4); [3] Their compromising of divinely established forms of worship (v. 5); [4] Their surrender to carnal passions (v. 6). Here, Christ is revealed in type in the actions of Moses, who ascends into the heights, promising to return (Jn. 14:3; Acts 1:11). In his absence, some forget his promised return (2Pet. 3:3-4; Lk. 12:45), and make themselves gods (2Tim. 3:1-4; 4:3-4). Like Christ, Moses returns unexpectedly, in "an hour when they looked not for him" (Lk. 12:46), punishing evil doers (vv. 46-47) who are naked to their shame (Rev. 16:15), whilst gathering the faithful to himself.

Israel Lapses Into Idolatry — vv. 1-6.

Impatient and restless at the unexpected length of Moses' absence, the people urge upon Aaron to supply some visible form of worship. Endeavouring to avert the disaster, he compromises with the people, and the golden calf is produced. This he introduces as a visible symbol of the invisible God, and proposes that a feast to Yahweh be held in conjunction with it.

VERSE 1"And when the people saw that Moses delayed to come down out of the mount" — How long before the people were moved by impatience is not revealed, but it must have been towards the end of his forty days' sojourn. In v. 5 it is stated that "tomorrow" would be the appointed time for the feast of fellowship. The calf was then finished, and it could have been made in a day, with materials already gathered and ready. The day of the feast was the day Moses returned, though the agitation that finally led to this act of apostasy could have occupied some time. In his final speech to the people (Deu. 9:7-21), Moses called upon them to "remember" their apostasy in order to avoid a repetition of it. Paul, also, brought home the lesson of this incident to the brethren at Corinth (ICor. 10:1-11), declaring that these things "happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the ages have come." Christ also issued a warning against those who might become impatient in his absence, and justify certain actions by claiming: "My Lord delayeth his coming" (Luke 12:45). Meanwhile, the

people with Aaron had no visible evidence of divine activity. The cloud had removed from Horeb to cover Sinai some five kilometres (3 mis) distant (Exo. 25:15), and therefore would not be directly seen by the people who were under the shadow of the mount.

"The people gathered themselves together unto Aaron" — The people came in a bitter and seditious spirit, determined to have some visible object of worship (Acts 7:39-41). In fact, there was not any real delay in Moses' return (Deu. 9:9), but it seemed so to the people who were without visible leadership. See the danger of this attitude: Mat. 24:43; 2Pet. 3:4; Rev. 16:15. The claim of delay was the first step in their apostasy.

"And said unto him, Up, make us gods" — The general feeling of impatience with the inactivity that Yahweh's providence demanded at that time was the second step in their backsliding. The people wanted some visible form of worship, and were not prepared to manifest faith in what was invisible to them. The demand for something visible and tangible as an object of worship was the third development in their backsliding. In Hebrew the verb is in the imperative mood, implying a demand that will brook no denial.

"Which shall go before us" — They wanted some tangible evidence of God's presence with them. In that regard, they were like the people in the days of Saul, who desired some visible leadership that they could follow, like the nations round about. The manufactured god would then become their shepherd.

"For as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him" — They claimed not to know what had become of Moses. Perhaps he was dead, perhaps he had gone back to Egypt, perhaps he would remain away for ever. Their attitude of unbelief was very much like that of "last-day-scoffers" against whom Peter warns, and who question the early return of the Lord (2Pet. 3:3-4).

VERSE 2"And Aaron said unto them" — Aaron's part in t h i s sorry incident is unclear, and far from satisfactory. He does not seem to have remonstrated with the people at all, and yet it is inconceivable that a man of his standing and status, in charge of Israel in the absence of his brother, should have been swayed by the doubts that assailed the multitude. His explanation of the incident to Moses has caused some to conjecture that he sought to turn the people from their purpose by asking them to give up those possessions which he thought they valued most (their personal wealth), confident that they would refuse. But if that were his motive, he miscalculated the strength of their fanaticism. The people were determined on the course they were pursuing, and complied with his request.

"Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me" — The verb paraq signifies to break off, or tear off. It is rendered by the latter expression in some translations (see A New Old Testament). To carry this out suggests some difficulty in obtaining the rings, perhaps even pain; and it could well be that Aaron believed such a request would cause the people to hesitate to act. Instead, they were fully determined on their course of folly (cp. v. 22).

VERSE 3"And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron" — Fully determined in their way, the people, "following a multitude to do evil," against which they had been warned (Exo. 23:2), brought their wealth to Aaron. At least they were not niggardly in their services to t h i s worship! They imitated the folly ridiculed by Isaiah: "They lavished gold, hired a goldsmith; and he made it a god: they fell down, yea, they worshipped" (Isa.40:6).

VERSE 4"And he received them at their hand" — If Aaron had thought to dissuade them

by h i s demands for their golden ornaments, he was soon disil lusioned. The people readily did as they requested. Now he had to either go along with them, or courageously reject their request out of hand. But Aaron, having made one false move found the next easier to do. He looked at the eager multitude, and recognised that their ready obedience to his request could soon turn to dangerous anger should he refuse their next demand, and so pressured, he compromised further. His next action was fatal.

"And fashioned it with a graving tool, after he had made it a molten calf — This statement is contradictory. How could Aaron fashion the molten calf with a graving tool after it was made? Aaron's personal explanation is different from the statement of this verse. He told Moses "there came out this calf" (v. 24). The word "fashioned" is yatsar "to compress, squeeze, exert pressure," whilst "graving tool" is chedret, from the same root as chant rendered "bag" in 2Kings 5:23. The phrase, therefore, can be rendered "he squeezed it into a bag." Evidently the gold was melted down, and in its molten state was poured into a container like a mould, and so the calf was produced. This exonerates Aaron from the deliberate action of fashioning the gold with a tool as stated in the text of the AV.

"And they said" — The Septuagint has "he said," attributing the saying to Aaron; but the Hebrew text is in the plural as the AV, and applies the statement to the people.

"These be thy gods, Ο Israel, which brought thee up out of the land of Egypt" — The people, or at least their ringleaders, saw in the idol a visible representation of Egyptian gods whom, they now claimed, had exercised their power to deliver the nation from oppression. The golden calf was significant, for in Egypt, the goddess Hathor was often depicted as a woman with the horns of a calf, or as a cow or a calf. Hathor was the goddess of love, happiness, dance and music, and was celebrated with orgies such as the Israelites indulged during the absence of Moses. Therefore some at least, abandoned the worship of Yahweh, and turned back to the idolatry of Egypt. Stephen states that the people " in their hearts turned back again into Egypt, saying unto Aaron, Make us gods to go before us" (Acts 7:39-40). Ezekiel says that they "did not forsake the idols of Egypt" (Eze. 20:8; 23:8). The Psalmist laments that "they made a calf in Horeb, and worshipped the molten image. Thus they changed their glory into the similitude of an ox that eateth grass" (Psa. 106:19-20).

VERSE 5"And when Aaron saw it" — Aaron saw not merely the golden calf, but the enthusiasm that swept the people when they saw it. He became afraid to oppose the tumultuous throng who had so madly turned from Yahweh to serve the works of their hands, and compromised still further and fatally. He "followed a multitude to do evil," an action condemned by Yahweh (Exo. 23:2). He acted as a politician. He thought that by yielding a little he would gain much. He believed that by keeping in with the multitude set on evi l , he could retain the leadership over the people in the absence of Moses, and guide them for good. Therefore, whilst compromising with their idolatrous actions, he did not abandon the worship of Yahweh, but tried to divert it into acceptable paths by proclaiming an impending festival to Yahweh.

"He built an altar before it" — Having commenced on a faithless course of action, Aaron was led step by step into further actions of folly.

"And Aaron made proclamation, and said, Tomorrow is a feast to Yahweh" — Aaron evidently tried to divert the people to the worship of Yahweh by compromise. He would treat the golden calf as a manifestation, or visible symbol, of the true worship. Lacking faith in the true God, the people had to have some visible form to worship. They were like the Papists who deck their churches with images; or the Protestants who worship a cross.

By calling the proposed celebration a Feast of Yahweh, Aaron evidently sought to bring good out of evil, and to divert idolatry into more acceptable forms of worship. Jeroboam did likewise. He made two golden calves, and proclaimed: "Behold thy gods, Ο Israel, which brought thee up out of the land of Egypt" (1 Kings 12:28), while he did not abandon the worship of Yahweh. Both Aaron and Jeroboam were like those

early Christians who superimposed pagan ideas upon the doctrines of the Truth, such as the religious celebration of Christmas or Easter to make the Truth more palatable to pagans, but finally found the pure doctrine of Christ polluted by such means.

VERSE 6"And they rose up early on the morrow" — The people revealed an eagerness, a zest, to give themselves over to this worship, worthy of the way in which Yahweh should have been adored.

"And offered burnt offerings, and brought peace offerings" — The former symbolised the dedication of self; the latter spoke of fellowship with the idol, and with one another in their folly.

"And the people sat down to eat and to drink" — In doing this they demonstrated their idolatry. If they had risen in the morning, turned from the golden calf, and offered the sacrifices unto Yahweh alone, they might have been accepted of Him, but instead they eagerly continued in the folly of the previous day. Perhaps Aaron thought that he might induce them to turn from idolatry by proclaiming a "feast unto Yahweh." If so, he was sadly disillusioned by the readiness with which the people engaged upon their idolatry.

"And rose up to play" — Hathor was the goddess of love, happiness, dance and music, and though Aaron may have designed a feast unto Yahweh, the people now abandoned themselves to the excesses of Hathor. The Hebrew for "play" is letsachag, and denotes "wantonness." The same word is rendered "sporting" in Gen. 26:8 and "mock" in Gen. 39:14, 17, and the use of it in those places obviously implies fornication or sexual depravity of some kind. Heathen festivities were noted for such excesses.

Moses' Intercession — vv. 7-14.

On Mount Sinai five kilometres (3 mls) distant from Horeb, Moses remains in total ignorance of the misdemeanour of the people, until it is revealed to him. God informs him that He will abandon Israel because of their action, and fulfil His promise to Abraham by raising up a "great nation" through Moses. This offer imposes a great test on Moses. He could, without sin, accept the proposition, and so find relief from the burdens attached to leading so unpredictable a people to the far-off Promised Land, or seek their forgiveness. To do the first would be to admit defeat in his life's work and desire. From the time he reached manhood, he had thrown in his lot with the people (Heb. 11:24-25), and sought the redemption of the nation. Being their appointed leader (Exo. 3:10); they accepted him as such (Exo. 4:31). To desert them at this time of greatest need would be to defeat the purpose of his appointment, and set aside his life's desire. He declines the honour, and instead intercedes for the nation.

VERSE 7"And Yahweh said unto Moses, Go, get thee down" — The crisis had reached such proportion such that there was need for quick and decisive action (cp. Deu. 9:12).

"For thy people, which thou broughtest out of the land of Egypt, have corrupted themselves" — The personal pronoun "thy" identifies Moses as the leader of the people, and therefore as responsible for their conduct. The nation had been "baptised unto Moses in the cloud and in the sea" (ICor. 10:1-2), and thereby was made "one with him." Accordingly he, l i k e the Lord, must assume responsibility for it. As its mediator (Gal. 3:19), he was its representative to Yahweh. The people constituted the multitudinous "body of Moses" (Jude 9), being by baptism "one in him." This transaction on Sinai, therefore, provides an insight into the responsibilities assumed by Christ on the behalf of his people. As their representative he identifies himself with them in heaven and pleads their cause.

The description of the people as having "corrupted themselves" illustrates how serious was their action, for the same word is used to describe the state of the antediluvians (Gen. 6:11-12) whom Yahweh blotted out of existence by the Flood (cp. Deu. 4:16) . It

suggests how careful Christ's people must be in these Noahic times whilst the Lord is s t i l l "in the mount," i .e. , in heaven, awaiting the moment of return.

VERSE 8"They have turned aside quickly out of the way which I commanded them" — See Exo. 20:3-4,23.

"They have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, Ο Israel, which have brought thee up out of the land of Egypt" — See note, v. 1. With what incredulity Moses must have listened to this statement! Little did he realise how completely the leaders of the revolt had abandoned the covenant that they had previously entered into so willingly. When he left them, all had been well, but in his absence, moral deterioration had taken place!

So it also was with Christ and the ecclesia. See Paul's comment in Acts 20:29-30, showing that there is need for constant vigilance.

VERSE 9"And Yahweh said unto Moses" — The introduction of this preamble in the narrative implies that there was a pause at the conclusion of the statement of v. 8, to allow the enormity of the action of the Israelites to sink in.

"I have seen this people, and behold, it is a stiffnecked people" — This is the first time that this expression occurs in Scripture (cp. Deu. 9:6, 13), though it frequently finds place therein afterwards. Israel manifested the characteristics of a stubborn ass with stiffened neck refusing to do the bidding of its master. In consequence, it was in danger of having its neck broken as the Law warned (Exo. 13:13). See the use of the term in Exo. 33:3, 5; 34:9; Deu. 31:27, etc.

VERSE 10"Now therefore let Me alone, that My wrath may wax hot against them, and that I may consume them" — The expression "let Me alone" (used also by the angel with whom Jacob wrestled — Gen. 32:26) suggests that Moses was about to speak in defence of the people. It is expressive of the power of prayer, by which we, too, can "wrestle with God." In some way, not stated, Moses indicated his intention to do likewise. Perhaps he "drew near" to the angel in order to plead more eloquently on behalf of the people, as Abraham did when pleading the cause of Lot in Sodom (see Gen. 18:23). The angel's words imply that unless Moses "let him alone," he could not destroy the people as threatened, and this illustrates the power of a righteous man to divert the threatened judgments of Yahweh in such circumstances (James 5:15-16). In a footnote, Rotherham observes: "that behind these words scarcely concealed, l i e s encouragement to intercession." Justice demanded that the people be punished; mercy sought some way whereby this could be done without entirely destroying them.

"And I will make of thee a great nation" — The promise to Abraham (Gen. 12:2) made the complete destruction of the nation entirely inadmissible, but the threat of the angel revealed that the nation could be wiped out, and yet rebuilt by the remnant of righteous ones through Moses. In fact, the suggestion imposed a test on Moses. He knew that to fulfil it in the way suggested would make things much easier for him, but it also would would appear to be inconsistent with Yahweh's declared purpose to deliver the people from Egypt. Then Egypt would triumph at the last, over an apparent failure of all Moses' hopes and aspirations. From the time he reached manhood (Exo. 2 : 1 1 ) , he had thrown in his lot with the people, rejecting Egypt's honours as a consequence (Heb. 11:24-26). It was inconceivable that he would now abandon h i s work. He had been appointed their leader (Exo. 3:10), and they had accepted him as such (Exo. 4:31). Therefore, as a true shepherd-leader of his people, he refused to let the flock go. Placed under test as he was by Yah-weh at this time, he revealed that he possessed all the characteristics of true leadership. At eighty years of age, the patriarch set aside the temptation of an easy way out of his difficult

task, whilst, at the same time saving his family for a great destiny, he gave himself to an impassioned intercession for the people. This was a great moment, and a great decision, in Moses' life and development.

VERSE 11"And Moses besought Yahweh his God" — In Hebrew, the verb signifies "to earnestly entreat," and to continue to do so in the sense of Luke 18:1, "Men ought always to pray and not faint" (see 1 Kings 13:6; 2Kings 13:4; Jer. 26:19 where the word occurs). Moreover, in Hebrew, the expression is "the faces of Yahweh his God" as rendered in the margin, though in the plural number. The "faces of Yahweh" is an expression used of the angels in their capacity as Yahweh's "ministering spirits sent forth to minister to the heirs of salvation" (Heb. 1:14). See notes on Gen. 4:14, where the expression occurs for the first time.

"And said, Yahweh, 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?" — Whereas the angel described the people as Moses' people whom he had brought out (v . 7 ) , Moses described them as Yahweh's people whom He had brought out. In the statement to Moses, Yahweh disclaimed identification with the people because they had corrupted themselves, and having thus broken the covenant were no longer His (see Isa. 24:5). But Moses refused to accept this, on the grounds that the greater covenant with Abraham was still in force (v. 13). This covenant is for all time, and is irrevocable. It epitomises God's purpose with the earth and mankind upon i t ; whereas the covenant based on law and established through Moses is but temporary. As Paul commented, the promises to Abraham, Isaac and Jacob are "without repentance" (i.e., are unchangeable — see Rom. 11:29).

VERSE 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?" — Moses mentions the disastrous effect that the destruction of the people would have upon other nations. It would seem to be a negation of Yahweh's purpose in delivering His people from the hands of the Egyptians. As Yahweh had tolerated the senseless stubbornness of Pharaoh "that His name might be declared throughout a l l the earth " (Exo. 9:16), it was appropriate that Moses should reason as he now does.

"Turn from Thy fierce wrath, and repent of this evil against Thy people" — The word "repent" does not imply that Yahweh should be sorry for something He had done or intended to do, but signifies to change a determined course of action. Moses urged that Yahweh should change His intention to so dramatically punish the people as He threatened to do. Thus Moses' intercession comprised an earnest and impassioned "wrestling with God." It was no feeble plea, uttered in a timid, hesitating voice, but a forceful presentation of facts based upon the revealed purpose of God in the covenant He had made with the patriarchs of Israel. The confidence of Jacob's answer in his wrestling with the angel now rings in the words of Moses: "I will not let Thee go, except Thou bless me" (Gen. 32:26).

VERSE 13"Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou swarest by Thine own self” — Moses appeals to Yahweh on the basis of His promise and oath which He gave to illustrate "the immutability of His counsel" (Gen. 22:16; Heb. 6:13-18). It is most likely that the revelation of Genesis was given to Moses whilst he was in the mount, so that these wonderful facts of history and divine beneficence would have been fresh in his mind.

Certainly, Moses prayer, which can become for us a pattern prayer for use in times of stress and trouble, is couched in clear, straightforward, unambiguous language, plainly and specifically setting forth h i s plea. He went "boldly," i.e., "freely" to the throne of

grace, and we are invited to do likewise (Heb. 4:16). His prayer was well-reasoned, and was based upon the revelation of God to man. He urged his case on three main counts:

[1] Whilst not rejecting the fact that Israel was his responsibility, he also points out that the nation belongs to God;

[2 ] The destruction of the nation would have an adverse effect upon the world at large, so that the purpose of God would be discredited in their eyes, and Israel would no longer be an effective channel of divine grace to all who desired to seek God as was intended (Jer. 13:11);

[3] God's covenant with the fathers required the manifestation of mercy and forgiveness which Moses now pleaded, rather than it being channelled through Moses as God had suggested.

"And saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever" — Moses' plea included a general epitome of t h e promises made unto the patriarchs — See Gen. 12:7; 13:15; 15:7, 18; 17:8; 26:4; 28:13; 35:11-12; 49:26. That Israel is to have the land forever was later again shown by Ezekiel in his prophecy of the apportioning into cantons (ch. 48). At no stage did Yahweh threaten to set aside His covenant with Abraham, but put forward the suggestion that He could fulfil it through Moses. He could have done this on the basis of Paul's comment in Rom. 9:7, "Neither, because they are the seed of Abraham, are they all children." So Jacob had been selected and Esau rejected. On that same principle, God could now reject the assembled children of Israel for the righteous Moses and his descendants, and so keep faith with His promise to Abraham, which is fulfilled on a basis of election (Rom. 9:11). But Moses pleaded that God should forgive the Israelites on the basis of the Abrahamic covenant: the covenant of faith and favour which was later confirmed through Christ (Rom. 15:8).

VERSE 14"And Yahweh repented of the evil which He thought to do unto His people" — This is an anthropomorphic expression, in which the actions of God are explained in language accommodated to human experience. In fact, God does not repent (Num. 23:19; ISam. 15:29), if by "repent" is meant to be sorry, or to regret something done, or a decision made; but He does change His purpose if His purpose is conditional and circumstances change to permit it. A study of passages such as Gen. 6:6; ISam. 15:11; Jer. 18:7-8; 26:3, 13, 19; Jonah 3:10 reveal that "repentance" in regard to Yahweh relates to changes in His dealings with man consequent upon man's change of relationship towards Him. As one writer has expressed it: "When holy anger is present with holy love, the tempering of wrath with the suffering of love, brings the offer of mercy." This is God's kind of "repentance," and it is especially revealed in the atonement in Christ. It is a parental quality, which Yahweh, as a Father, revealed towards His children at this time. Godly parents can experience a pained love that will overcome anger and reveal itself in mercy towards a child who rebels against them and commits wilful sin. And Yahweh as the Father can do the same.

The Return of Moses And Joshua – vv.15-18.

The conference between Yahweh and Moses having concluded, Moses anxiously hastens to descend the mount in order to interpose in the crisis that has arisen. He bears with him the two tablets of stone upon which are inscribed the Ten Commandments as the basis of the covenant. As yet he is in ignorance of the full enormity of Israel's sin. Sinai is one of two peaks on a plateau about five kilometres (3 mis) distant from the other peak, Horeb, at the foot of which the people are encamped. On the way he meets up with Joshua who had remained at the foot of Sinai, and together they make their way back along the plateau. As they near Horeb the sounds of revelry are heard. Joshua, the man of war, interprets it as an enemy attack on the camp; but Moses the shepherd-leader, sorrowfully recognises it as the sound of song and revelry.

VERSE 15"And Moses turned and went down from the mount" — This is the fifth descent that Moses made (see note on Exo. 19:3). For the distinction between Horeb and Sinai see the description of both peaks previously shown.

"And the two tables of the testimony were in his hand" — See note Exo. 31:18. Moses carried one in each hands (see Deu. 9:15). He returned in trepidation at what might have taken place, with the mount behind him burning with fire: a token of Yahweh's anger (Deu. 9:15). The tablets are called "tablets of testimony" or witness because they formed the basis of the covenant into which Israel had entered, and now witnessed or testified against the people.

"The tables were written on both their sides, on the one side and on the other were they written" — The commandments were probably repeated in full on both the tablets, and so displayed on both sides for ease of reference (cp. Hab. 2:2).

VERSE 16"And the tables were the work of God" — The tablets themselves were prepared and shaped by God to emphasise the divine origin of the commandments thereon which comprised the basis of the covenant He had entered into with the nation.

"And the writing was the writing of God, graven upon the tables" — Paul comments upon t h i s , contrasting the Mosaic covenant of command and law as "graven upon stones," with the new covenant of grace and faith as "written upon the heart" (2Cor. 3:3). It is the intention of Yahweh that His new covenant of grace and faith, promised to Abraham and confirmed in Christ (Rom. 15:8), shall yet be inscribed upon the hearts of Israelites as a nation (Jer. 31:33; Heb.8:10).

VERSE 17"And when Joshua heard the noise of the people when they shouted" — Joshua had accompanied Moses from Horeb to the foot of Sinai (Exo. 24:13), a distance of about five kilometres (3 mis). Here Joshua remained whilst Moses ascended the peak (over 2,000 mtrs or 7,000 feet, above sea level, but only a little over 600 mtrs, or 2,000 ft, above the plateau), and as Moses returned, he met up again with Joshua, and together they made their way towards Horeb.

If Sinai and Horeb were twin names for the one peak, as most assume, and if Ras Sufsafeh were that mount as is generally taught, this description of Moses and Joshua, and the conversation they had as they moved along, would be inexplicable. The camp was at the foot of Horeb on the large plain that spread out before it, and it would have been in full view of Moses from its peak if Horeb and Sinai were one and the same mount; but it was hidden from view when he descended from Sinai and met up with Joshua, clearly showing that they are names for two different peaks.

"He said unto Moses, There is a noise of war in the camp" —Joshua, as a warrior of faith, interpreted the noise of the people (who were still hidden from view) as the noise of battle. Because of the peculiar geological construction of the terrain, sound echoes strongly throughout the area of Sinai, and would become somewhat blurred and distorted when heard from the plateau.

VERSE 18"And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome; but the noise of them that sing do I hear" — Moses the shepherd-leader, had greater knowledge of the flock than did Joshua the warrior, and sadly gave his opinion of what he heard. In this statement, "mastery" and "overcome" can be rendered "victory" and "defeat" respectively. The latter word is chaluwshah in Hebrew, and denotes "defeat" from cha-lash, "to be prostrate, weak." In the Hebrew, the three words shout, cry, and sing, are all one word anath, and in this

context suggest a confused noise without its cause being determined. Moses' words can be rendered: "It is not a voice of a cry of victory, and not a voice of a cry of defeat, but a voice of a cry I am hearing." He confessed that he did not know the cause of the noise, even though he had been told that Israel had sinned. There was concern and a feeling of anxious foreboding in his worried reply to Joshua, even though he was unable to define the cause of the confused noise that he heard.

Typically, Moses' return from the mount foreshadows that of the Lord from heaven. As he found the people unprepared to receive him, the Lord implied that likewise many shall be taken off their guard at his return (Luke 12:45; 2Tim. 3:1-7; 2Pet. 3:3-9; Rev. 3:14-22).

Moses' Anger: He Breaks The Tablets — vv. 19-24.

As Moses and Joshua reach Horeb and begin their descent to the plain, the full enormity of the sin of the people opens out before their amazed eyes. They see now the cause of the confusion: the gross profligacy of the people. Many of them are dancing and singing with the utmost abandonment, completely naked, before the stupid face of the golden calf. Moses' anger arises as he witnesses the extent to which the people have departed from the ways of God. Furious at the shameful scene, he smashes the God-given tablets at the foot of the mount. Then to demonstrate Israel's folly in turning from the living God to worship an inanimate idol, he casts it into the fire where the heat causes it to lose its shape. Afterwards he grinds it to powder, and scattering it on the drinking water of the people, forces them to consume their own god! Aaron is then called to account, and in fear attempts to minimise his own part in the sorry transaction.

VERSE 19"And it came to pass, as soon as he came nigh unto the camp" — When Moses and Joshua reached Horeb, the full enormity of Israel's sin was revealed to them for the first time.

"That he saw the calf and the dancing" — In Deu. 9:16-21, Moses records his reaction at the sight that met his eyes. In the Hebrew there is no article in connection with dancing: "He saw the calf and dancing." He saw how completely the people had departed from out of the way commanded them, by their nakedness and the lewd dancing to which they had given themselves with complete abandonment (see v. 25).

"And Moses' anger waxed hot" — There is such a thing as a righteous anger (Mark 3:5; Eph. 4:26) which flares up as the result of indignation at affronts offered to God. When the Lord drove the money-making Jews from the precincts of the temple, he was motivated by such feelings. The record says that the "disciples remembered that it was written, The zeal of Thine house hath eaten me up" (John 2:15-17). Moses now learned that it was "not without cause" that Yahweh's anger had waxed hot (v. 10; cp. Eze. 14:18). Before witnessing the full enormity of Israel's sin, Moses had wondered at the extent of His wrath, and had sought to appease it (v. 11); but now, as he personally views the same incidents that aroused the divine anger, he also is moved to the same feelings. He now recognises the just i ce of Yahweh's action, and himself organises a form of punishment that brings about the death of three thousand of the ringleaders.

"And he cast the tables out of his hands, and brake them beneath the mount" — Moses did not do this in a fit of uncontrolled anger, but acted deliberately to dramatise what the people had done. The tablets bearing the ten commandments, represented the covenant into which the nation had entered. But it had "broken the covenant" (Isa. 24:5), and only Yahweh could restore it. Therefore Moses breaks the tablets "before their eyes" (Deu. 9:17). He did this "beneath the mount" because Horeb and Sinai represented the covenant of Law (Heb. 12:18; Gal. 4:25).

VERSE 20"And he took the calf which they had made" — In Deu. 9:21 , Moses describes the calf as "your sin."

"And burnt it in the fire" — Moses thus turned it into liquid gold so that it no longer had the appearance of a calf. Thus its uselessness as a god was demonstrated by what he did to it. He then "stamped" upon it, beating it into thin plates: most undignified for a god!

"And ground it to powder, and strawed it upon the water" — Moses ground the gold into fine dust, so fine that apparently it floated upon the stream which supplied Israel with its drinking water.

"And made the children of Israel drink of it" — By compelling them to drink of the water, Moses forced the people to swallow their sin, to consume their god! He thus brought home to them that they had turned from the living God to worship a god that could not save itself, much less its besotted worshippers (Isa. 44:9-20; 46:1-2; 1Cor. 8:4).

VERSE 21"And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them?" — Moses reproached Aaron with responsibility for the sin that Israel had committed. He recognised a weakness in the character of his brother that showed up only under pressure. A little more determined resistance on the part of Aaron, and the sin may have been averted.

VERSE 22"And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief” — Aaron replied to Moses with the greatest humility. Though older in years than his brother, he recognised his superior status, and addressed him as "my lord." This is the only time recorded in Scripture that he does so. At the same time he reminded his brother of the notorious stubbornness of the people. This was to excuse the extent of his offence.

VERSE 23"For they said unto me, Make us gods, which shall go before us; as for this Moses, the man that brought us up out of Egypt, we wot not what is become of him" — See note, v. 1. Aaron claimed that he was compelled to give in to the demands of the people.

VERSE 24"And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf — Aaron glossed over his part in the sordid transaction so as to minimise the extent of h i s g u i l t . Possibly the calf was very crudely shaped, and bore l i t t l e resemblance to the artistry of the gods of Egypt. Aaron's statement appears quite ridiculous, and was certainly inadequate in view of the seriousness of the folly perpetrated. The weakness of his defence emphasised the enormity of the guilt of the nation, as he himself recognised, indicated by the humility in which he addressed Moses.

Levi Slays The Disobedient — vv. 25-29.

Having displayed his just indignation against the sin of Israel by breaking the tablets, destroying the calf, and humbling Aaron in the sight of the people, Moses now proceeds to deal with those among the people who were more directly responsible for the gross folly of the nation. The feasting and dancing of the people were soon turned to fear and trembling as Moses turns to deal with them. Those who had been foremost in their fierce demands on Aaron to initiate the new worship, now appeared spiritually as well as physically naked. But many remain unrepentant, and Moses calls for help to execute punishment on the guilty, that Yahweh may be vindicated. His own tribe of Levi rallies to his cause. The Levites are commanded to slay those known to have been more active in the making and worshipping of the golden calf, even though they be near relations or

close friends. On that terrible day of judgment and mourning, used by Paul to bring home to Gentile believers their responsibilities to Christ, three thousand people were slain.

Let us, by this incident, recognise the gross folly of idolatry, and learn the lesson that it is the most common characteristic of modern times. For, wrote Paul, (“covetousness is idolatry" (Col. 3:5), and the sin of covetousness is widespread today.

The time is coming when the judge "like unto Moses" shall return to punish in indignation a world that has rejected God (2Thes. 1:6-10). In that day, mankind will, through fear, cast "its idols of silver, and of gold, which they made each one for himself," to the owls and to the bats (Isa. 2:20). In that day of judgment, the actions of Moses at the foot of Horeb will be reenacted by the prophet like unto him (see Luke 12:45-46).

VERSE 25"And when Moses saw that the people were naked" — The statement can be interpreted literally, figuratively, and militarily. Literally, because the people had cast away their clothes to give themselves up to the lewd dancing which was a feature of pagan worship (see v. 6). Figuratively, because nakedness is a symbol of sin (Rev. 16:15). Militarily, for they were reduced to a state of defencelessness against attack.

"For Aaron had made them naked unto their shame among their enemies" — It would appear that the warning words of the Lord in Rev. 16:15 are drawn from this description. The Hebrew word para signifies "to loosen." Accordingly, the RV renders it to break loose: "Moses saw that the people were broken loose." He saw that some among them were completely abandoned in their licentiousness, having broken loose from every form of law and restraint. The Hebrew word rendered "shame" signifies whispering. The action of these abandoned Israelites would cause sniggering and whispering by such opponents who might witness, or hear about their conduct. The Syriac Version has: "that they might be an offensive name among their descendants." Their action was calculated to cause the adversaries of Israel to look upon the nation with contempt. The Targum of Onkelos has: "to defile themselves with an evil name in their generations." The shocking action of the Israelites at the foot of Horeb had to be shown up in all i t s wickedness, and expunged by severe judgment, in order to demonstrate to following generations that sin brings death. By such action, a repetition might be avoided.

VERSE 26"Then Moses stood in the gate of the camp" — Moses took his place at the principal entrance of the camp, for there were many such (v. 27). He did so as ruler and judge (see comment Gen. 19:1).

"And said, Who is on Yahweh's side? Let him come unto me" — The literal Hebrew is: Who for Yahweh? Unto me! The statement is expressed in three words in Hebrew emphasising the peremptory note of the command. Those three words became the rallying cry for reformation in Israel.

"And all the sons of Levi gathered themselves together unto him" — Moses was of the tribe of Levi, so that his own tribe answered the call. Perhaps they did so to atone for the lapse of Aaron, the principal man of their tribe!

VERSE 27"And he said unto them, Thus saith Yahweh Elohim of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour" — The Levites were commanded to ruthlessly bring the idolatrous worship and licentious rites to an end. They were to visit every part of the camp destroying those who had so wantonly departed from the true worship; slaying those who had so flagrantly led the way to idolatry, and who had persisted in their evil conduct — whether brother, neighbour or companion (Deu. 33:8-9). The occasion was treated as a day of national judgment (Eze. 9:4-6), anticipating that which is to come (Luke 12:45-46;

2Thes. 1:7-12). Later, the Levites were ordained to duties connected with worship that included "warring the warfare of the service" (Num. 8:24, mg.). It anticipated a feature of the warfare of faith that forms part of the service of God in Christ today (ITim. 1:18; Eph. 6:11-18).

VERSE 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" — This terrible slaughter evidently took toll of the ringleaders, and soon caused those who might have been inclined to follow them, to desist.

VERSE 29"For Moses had said, Consecrate yourselves today to Yahweh, even every man upon his son, and upon his brother" — With their commission (v. 27), Moses instructed the Levites that their zeal in executing it constituted an act of consecration to a higher service and appointment unto Yahweh. Reference to this is made in Deu. 33:8-11, which commemorates the zeal of the Levites in executing the judgment of Yahweh at this time, in consequence of which they were appointed to "teach Jacob God's judgments, and Israel His law."

Christ demands of his followers a similar dedication: a service to him which takes precedence over nearest and dearest (Mat. 10:37), by which they attain unto the status of "the ecclesia of firstborns" (Heb. 12:23, Diaglott).

In the age to come, the revulsion against sin will be so great as to cause the parents of those who deliberately and wilfully repudiate God's ways to put them to death (Zech. 13:3).

"That he may bestow upon you a blessing this day" — The blessing bestowed upon them was the position of privilege that they thence-forward enjoyed (Num. 3:6-13). By this act of consecration, Levi replaced the semi-priestly position previously held by the firstborn of each family in Israel.

When the firstborn of Egypt were slain, blood on the lintels and side door posts were required to protect the Israelite firstborn from a similar fate. By that means the firstborn became the special property, the "purchased possession" of Yahweh, and were consecrated unto Him as a memorial (Exo. 13:11-16). Now, however, by this act of consecration, the tribe of Levi was chosen for the work of the sanctuary. The people had broken the covenant by making and worshipping the golden calf, but Levi had voluntarily returned to their allegiance to Yahweh, and exhibited zeal for His cause (see Num. 3:9, 11-13,40,45; 8:16-18. See note, Gen. 4:7; 49:5-6).

Moses Returns To Intercede – vv.30-35.

Moses has successfully interceded to save Israel from complete destruction such as was threatened (v. 11), but the tablets of stone, with the ten commandments inscribed thereon, which comprise the very basis of Yahweh 's covenant with the nation, remain broken. Therefore the broken covenant must be renewed if Israel is to receive the grace and mercy of Yahweh. With a penitent Israel, mourning the death of three thousand people, anxiously awaiting the outcome, Moses returns to Sinai to plead their cause. In treating with Moses, Yahweh clearly lays down the terms upon which He is prepared to again enter into covenant with His people. Death has already struck down a large number of sinners, but because of the enormity of the national sin, many who remain, feel the result of their personal misdemeanour: the nation is plagued by Yahweh.

VERSE 30"And it came to pass on the morrow" — With three thousand slain, Israel would have been in deep mourning. Three thousand funerals would have impressed the people with the reality of the statement: "By sin is death…"

"That Moses said unto the people, Ye have sinned a great sin: and now I will go up unto Yahweh; peradventure I shall make an atonement for your sin" — It must have been a most sombre conerence that Moses conducted with the people. His epitaph for the three thousand funerals was: Ye have sinned a great sin!" However he also comforted them with the statement that he would again ascend into the mount to seek atonement, or covering, for their sin.

VERSE 31"And Moses returned unto Yahweh" — In Deu. 9:18-20 Moses describes the extent of Yahweh's anger; the first he endured for forty days, during the difficult task that faced him to intercede on behalf of the people in view of the enormity of the transgression, also he prayed for Aaron, to avert the danger in which he stood due to his folly. As at the first giving of the Law, he spent a further forty days on this occasion.

"And said, Oh, this people have sinned a great sin, and have made them gods of gold" — Moses frankly confessed the sin of the people. He expressed his complete detestation of their action by describing it as a great sin. The language suggests that he was overwhelmed at the depths of depravity to which they had fallen. In describing them as "this people" he implied that they were unworthy of being inscribed as "God's people."

VERSE 32"Yet now, if Thou wilt forgive their sin" — The statement is left unfinished and the ellipsis is to be supplied: ...well and good!" Similar sentence constructions in which the conclusion is implied but left unstated are found in Gen. 30:27; Dan. 3:15; Luke 13:9. Despite the wickedness of the people, which Moses frankly admits, he still pleads their cause.

"And if not, blot me, I pray Thee out of Thy book which Thou hast written" — Both Moses and Paul (Rom. 9:2-3) were prepared to sacrifice their lives as substitute offerings for the sins of Israel, but such is rejected. Yahweh makes provision for all that is required. In Moses' case, God had promised from the beginning (Gen. 3:15) a Redeemer able to provide the required atonement; in Paul's case, the Redeemer had already appeared and made the necessary offering. The justice of Yahweh, therefore, could not accede to Moses's request, whilst His mercy is ever ready to accept those who come unto Him in the correct attitude of repentance.

Nevertheless, the appeal of Moses illustrates the extent of his feelings for his people. Yahweh had threatened to destroy the nation as then constituted and promised to rebuild it through Moses. Moses replied that he would prefer to be blotted out of the Book of Life if the nation was to perish in the manner described. The great objective of his life was to redeem the people he loved, but whose sins he deplored, even though they failed to adequately respond to the warmth of his feelings. As a type of the "prophet to come whom the people would hear" (Deu. 18:18-19), Moses pleaded their cause in the mountain above.

In his plea, Moses makes reference to The Book of Life. This is a figurative book of remembrance (Mal. 3:16) in which are recorded the characters of those who are to be saved. See comments on Rev. 20:12 in Eureka and Expositor: Revelation.

VERSE 33"And Yahweh said unto Moses, Whosoever hath sinned against Me, him will I blot out of My book" — Yahweh rejected the substitutionary offering suggested by Moses. His justice requires that the sinner personally bear the consequence of his sin (Eze. 18:20).

VERSE 34"Therefore now go, lead the people unto the place of which I have spoken unto thee"

— The mercy of Yahweh was revealed in that He did not abandon Israel to its fate. In view of the genuine repentance of the people, and the eloquent and fervent pleading of Moses, God revoked His previous threat of death (v. 10). The action of the Levites supplemented by the appeal of Moses had secured this much for the nation.

"Behold, Mine Angel shall go before thee" — By this decision Yahweh showed that the people were not worthy of His presence among them, in consequence of which it would be withdrawn, and their care given unto the charge of a lesser angel. However, subsequent pleading by Moses secured the revocation of this also (Exo. 34:4-6, 14-17). Thus "the effectual fervent prayer of a righteous" Moses "availed much" (James 5:16).

"Nevertheless in the day when I visit I will visit their sin upon them" — The death of three thousand of the most prominent of the rebel Israelites was not sufficient to make the nation aware of the full enormity of their idolatry. Hence further punishment was deemed necessary, and this came upon them as plague swept the nation.

VERSE 35"And Yahweh plagued the people, because they made the calf, which Aaron made" — The word "plague" is from the Hebrew nagaph and denotes "to strike; inflict." The manner in which this was done is not disclosed. It was not necessarily by pestilence as the English word implies; it could have been some other affliction of sickness according to the Hebrew. Whatever it was, it again brought home to the people the enormity of their senseless folly.

LESSONS FOR US:

We quickly become impatient, and when left idle, we more often than not revert to doing evil.

Let us, by this incident, recognise the gross folly of idolatry, and learn the lesson that it is the most common characteristic of modern times. For, wrote Paul, “covetousness is idolatry" (Col. 3:5), and the sin of covetousness is widespread today.

The time is coming when the judge "like unto Moses" shall return to punish in indignation a world that has rejected God (2Thes. 1:6-10).

REFERENCE LIBRARY

HP Mansfield – Exodus A New Old Testament The Septuagint version John Thomas - Eureka HP Mansfield Expositor - Revelation

PARAGRAPH QUESTIONS:

(1) Why did Moses sit at the gate of the camp?(2) What is apostasy?(3) What is the book of life?

ESSAY QUESTIONS:

1. How are the events of this chapter are used by Paul to remind believers of their responsibilities to the Truth (1Cor. 10:6-7).

2. Why are men and women attracted to worshipping wood, stone, gold and silver idols?

3. Why did Aaron call this idolatary a “Feast of Yahweh” - how does this happen today?

DISCUSSION QUESTIONS:

1. What does this chapter teach us about impatience and how should this knowledge affect how we run our Ecclesias as we await the coming of the Lord Jesus Christ?