Annotations on the Pentateuch, Psalms, Song of Songs, Biblical commentary 2 · Chapter 32
CHAP. XXXII.
1, The people in the absence of Moses, cause Aaron to make a Calfe. 6, They sacrifice thereunto. 7, God certifieth Moses of their sinne, 10, and his purpose to consume them therefore. 11, Moses intreateth for the people, 14, The Lord repenteth concerning the evill against them. 15, Moses commeth down with the Tables, 19, and upon sight of their sinne, hee breaketh them. 20, He destroyeth the Calfe. 22, Aarons excuse for himselfe. 25, Moses causeth the Idolaters to be slaine. 28, The Levites are the executioners. 31, Moses prayeth that either the sinne of Israel be forgiven, or himselfe to be blotted out of the Booke of God. 34, God spareth the people for the present, but after plagueth them.
AND the people saw that Moses delayed to come down out of the mountaine: and the people gathered themselves together, unto Aaron, and said unto him, Rise-up, make gods for us, which may goe before us; because this Moses, the man which brought us up out of the land of Egypt; we know not what is become of him. And Aaron said unto them; Breake-off the eare-rings of gold, which are in the eares of your wives, of your sonnes, and of your daughters: and bring them unto me. And all the people brake-off, the eare-rings of gold, which were in their eares: and brought them unto Aaron. And he received them at their hand, and fashioned it with a graving-toole, and he made it, a molten calfe: and they said; These be thy gods, O Israel, which brought thee up, out of the land of Egypt. And Aaron saw it; and he built an Altar before it: and Aaron proclaimed and said; To morrow is a feast to Iehovah. And they rose-up-early on the morrow, and offred Burnt, offrings, and brought-neere Peaceoffrings: and the people sate-downe to eat and to drinke, and rose-up to play.
And Iehovah spake unto Moses, (saying:) Goe get thee downe; for the people, which thou broughtest-up out of the land of Egypt, have corrupted themselves. They have turned-aside quickly out of the way which I commanded them; they have made them a molten calfe: and they have bowed themselves-downe thereto, and have sacrificed thereunto, and said; These be thy gods O Israel; which have brought thee up, out of the land of Egypt. And Iehovah said unto Moses: I have seene this people, and behold, it is a stiffe-necked people. And now, let me alone, and my anger shall waxe hot against them, and I will consume them: and I will make of thee a great nation. And Moses earnestly-besought the face of Iehovah his God: and said, Wherefore O Iehovah, shall thy anger waxe hot against thy people; which thou hast brought-forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speake and say; For evill did hee bring them out, and kill them in the mountaines, and to consume them from upon the face of the earth: Turne from the hotnesse of thine anger, and repent of the evill against thy people. Remember Abraham, Isaack, and Israel thy servants: unto whom thou swarest by thy selfe, and spakest unto them, I will multiply your seed as the starres of the heavens: and all this land which I have spoken of, will I give unto your seed, and they shall inherit it for ever. And Iehovah repented concerning the evill which hee had spoken to doe unto his people.
And Moses turned and went downe from the mountain, & the two Tables of the testimony were in his hand: the tables were written on both their sides; on the one side & on the other, were they written. And the tables, they were the worke of God: & the writing, that was the writing of God; graven upon the Tables. And Ioshua heard the voice of the people as they shouted: and hee said unto Moses; there is a voyce of warre in the campe. And he said; It is not the voice of them that shout for masterie, neither is it the voice of them that cry for discomfiture: the voice of singing, doe I heare. And it was when he came nigh unto the campe, then he saw the calfe and the dances: and Moses anger waxed hot, and he cast the Tables out of his hands; & brake them, beneath the mount. And hee tooke the calfe, which they had made, and burnt it in the fire; and ground it, till it was small: and strewed it upon the face of the water; and made the sonnes of Israel drinke of it. And Moses said unto Aaron, what did this people unto thee: that thou hast brought upon them, so great a sinne? And Aaron said, Let not the anger of my Lord waxe hot: thou knowest the people, that they are set on evill. And they said unto me; Make gods for us, which may goe before us, because this Moses, the man which brought us up out of the land of Egypt, wee know not what is become of him. And I said unto them, Who soever hath any gold, breake ye it off; and they gave it me: and I cast it into the fire; and there came-out this calfe. And Moses saw the people, that they were naked: for Aaron had made them naked, unto their shame, amongst those that rose up against them. And Moses stood in the gate of the campe; and said, Who is for Iehovah? (let him come) unto me: and all the Sons of Levi, gathered themselves unto him. And hee said unto them; Thus saith Iehovah, the God of Israel, Put ye every man his sword upon his thigh: Passe ye and returne ye from gate to gate, in the campe, and kill ye every man his brother, and every man his fellow-friend, and every man his neighbour. And the Sons of Levi did, according to the word of Moses: and there fell of the people in that day, about three thousand men. And Moses said, Fill ye your hand to day unto Iehovah, even every man in his Son, and in his brother: that that he may give upon you, this day a blessing. And it was on the morrow that Moses said unto the people, you have sinned a great sin: and now I will goe-up unto Iehovah; peradventure I shall make-atonement for your sin. And Moses returned unto Iehovah, and said; Oh, this people hath sinned a great sin, and they have made them gods of gold. And now, if thou wilt forgive their sin, and if not, wipe me I pray thee out of thy Booke, which thou hast written. And Iehovah said unto Moses, Whosoever sinneth against me, I will wipe him out of my Booke. And now, goe, leade the people unto (the place) that I have spoken to thee, behold my Angell shall goe before thee: and in the day when I visit, then will I visit their sin upon them. And Iehovah plagued the people: for that they made the calfe, which Aaron made.
Annotations.
DElayed] The first signification of the Hebrew word is to be ashamed, Gen. 2. 25. and because long tarrying and looking for ones comming, causeth shame, (as in Iudg. 3. 25. they tarried till they were ashamed;) therefore the word is also used for tarying or delaying of the time, Iudg. 5. 28. and is so here translated by the Chaldee and the Greek: and in Rev. 10. 6. time is used for delay. the people] that is, some of them, as the like word in v. 6. is opened by Paul, in 1 Cor. 10. 7. Gods] that is, an image or representation of God; as after in v. 4. and the words here following manifest. This narration sheweth, how the Israelites (who promised to doe all that the Lord commanded, Exod. 19. 8.) did behave themselves in keeping of the morall Law, and of that great Commandement, which God had both spoken to them himselfe from heaven, and repeated againe by Moses, Exod. 20. 4. 23. that so the impossibility of the Law, in that it was weake through the flesh, might be seene in this people, even at the first before any obedience was performed, Rom. 8. 3. Nehem. 9. 13. 16. become of him] or, done to him. They looked for Moses, to bring them a forme of worship, and some visible signe of Gods presence among them, (as afterwards was in the Tabernacle, and the Arke with the mercy-seat, Ex. 40. 34. 35. Num. 7. 89.) but because he came not, they would have a worship of their owne, such (in likelihood) as they had used or seene in Egypt; for now in their hearts they turned backe againe into Egypt, as is written in Act. 7. 39. 40. And yet fortie daies were not expired, neither were the terrible signes of Gods presence taken away; for the mountaine still burnt with fire, Deut. 9. 15. The Hebrewes say, They required not the Calfe, that it should bee unto them for a God, &c. but onelyonly that it might teach them the way, as an other Moses. R. Menachem, on Exod. 32. fol. 117.
Vers. 3. eare-rings] the Iewels which God had given them, of the spoiles of Egypt, (Ex. 1…. 35. 36.) they now abuse to make an Idoll of, to dishonour God with. So after God complaineth of Israel, that the eare-rings and Iewels where with he had decked them, they tooke and made images, and committed whoredome (that is, Idolatry) with them, Ezek. 16. 11. 12. 17. And the words and doctrines in the Scriptures, being likened to chaines and ornaments, Prov. 1. 8. 9. the like sinne to Israels is committed, when men pervert the holy Scriptures unto heresies, to their owne perdition, 1 Pet. 3. 16.
V. 4. fashioned it] or, formed it, meaning the Calfe; or it, is put for them, the Iewels every one: and so the Greek saith, he formed them. graving toole] or, pen, as the originall word elsewhere signifieth, Esa. 8. 1. which may bee understood, that first Aaron drew with pen or pencil, the form of a calfe, & after did cast the mould thereof: or, that he cut & polished the calfe herewith, when he had molten and made it. So Idolaters doe even to this day, draw out and polish with their pennes, idoll worship and heresie. and he made] or, when he had made it. molten Calfe] Hebrew, calfe of melting, or of molten worke; meaning the image of a calfe, as before the image of God, is called God, v. 1. As the Heathens changed the glory of the incorruptible God, into images made like to corruptible men, birds, beasts, &c. Rom. 1. 23. so Israel now changed their Glory into the forme of an oxe that eateth grasse; and forgat God their Saviour, Psal. 106. 19. 20. 21. These be thy Gods] that is, This is thy God; as the holy Ghost expoundeth it in Nehem. 9. 18. They made them a molten calfe, and said, this is thy God; meaning an image of the true God, which had brought them out of Egypt, who is also called in Scripture after the like phrase plurally, though he be but one, as in Gen. 20. 13. and 35. 7. Ios. 24. 19. As the image of a calfe, was before called a calfe; so the Scripture useth figuratively to call signes and figures, by the names of those things they signified, as Ex. 12. 11. and 17. 15. Gen. 37. 7. Matth. 26. 26. 28. 1 Cor. 10. 4. Thus Ieroboam spake also of his golden calves, 1 King. 12. 28. And the intent of Israel in making the calfe, and the intent of Ieroboam were one. R. Menachem. on Exod. 32.
V. 5. to Iehovah] or of Iehovah, as the Gr. is, of the Lord; unto whom a feast should have beene kept, Ex. 10. 9. and to him they intended this their service, although indeed they sacrificed unto the Idol, and rejoyced in the workes of their owne hands, v. 8. Act. 7. 41. and in Gods account, offred unto Divels, after whom they went a whoring, Levit. 17. 7. So Iehu would be thought zealous for Iehovah, when yet he worshipped Ieroboams golden calves, which also were Divels, 2. King, 10. 16. 29. 2 Chron. 11. 15.
Vers. 6. brought-neer] to the altar; that is, offred, as the Gr. translateth. to play] so the Apostle translateth it also in Gr. 1 Cor. 10. 7. sometime the word is used for laughing and rejoycing, Gen. 21. 6. here it is meant of their singing, dancing, &c. about their Gods of gold, v. 18. 19. So that which one Prophet calleth playing (the word here used) 1 Chro. 15. 29. another calleth dancing, 2 Sam. 6. 16. The Hebr. (as R. Menachem on this place) expound it whordome, according to that in Gen. 39. 14. He hath brought in to us an Hebrew man to mocke us (or to play with us,) which being understood of spirituall whoredome, that is, Idolatrie, is according to truth. And from this their practice, we are warned not to be Idolaters like them. 1 Cor. 10. 7.
V. 7. Goe] the Gr. addeth the word quickly, as Moses also doth in Deut. 9. 12. Arise, get thee down quickly. corrupted] this implieth both their Idolatrie, & the judgment which they brought upon themselves therfore, as in Gen. 6. 11. 12. 13. whereupon he calleth them Moses his people, as not being worthy to be named Gods children, Deut. 32. 5. but under the wrath and curse of Moses law. The Greeke interpreteth it, have transgressed the law.
Vers. 9. stiffenecked] or hard necked, as elsewhere the Lord saith, Thou art hard, and thy neck is an yron sinew, Esay. 48. 4. It is a similitude taken from unruly heifers that will not submit their neck to the yoke, Hos. 4. 16. Ier. 5. 5. and 27. 8. and so meaneth stubborn & disobedient cariage; of which God often reproveth them by this name, Ex. 33. 3. 5. and 34. 9. Deut. 9. 6. 13. and 10. 16. and 31. 27. Ier. 7. 26. and 19. 15. Neh. 9. 17. 29. Act. 7. 51.
Vers. 10. Let me alone] that is, intreat me not to spare them; or, hinder me not by thy prayer, from punishing them. So the Chaldee translate, Leave off thy prayer before me. consume] and put out their name from under heaven, Deut. 9. 14. of thee] Hebrew make thee to a great nation. In Deut. 9. 14. it is said, a mighty nation, and greater then they. So againe in Num. 14. 12.
V. 11. the face] this the Gr. and Chaldee translate, he prayed before the Lord: but Gods face, is somtime used for his anger, as in Gen. 32. 20. Lev. 20. 6. Ps. 21. 10. & 34. 17. & so it meaneth a supplicating against the anger which was now waxing hot. For they had beene abolished, had not Moses stood before God in the breach, to turne away his wrath from destroying them, Psal. 106. 23. Wherefore, &c.] This is not a question, as if there were no cause for the Lord to be angrie; but is a manner of earnest intreaty, that he would not in wrath destroy thē. So the Prophets often used to pray in this sort, as in Psal. 10. 1. and 44. 25. Esa. 64. 12. And when Christ said, Wherefore make yee this adoe and weepe, Mar. 5. 39. another Euangelist explaineth it, Weepe not, Luk. 8. 52. and, Art thou come to torment us? Mat. 8. 29. is expounded, I pray thee torment me not. Luke 8. 28.
Ver. 12. for evill] or, in evill, in malice, that is, maliciously: the Greeke translateth with maliciousnesse. repent] The Greek translateth, be mercifull unto the evill of thy people: which thing is here implyed, but the Hebrew phrase meaneth also the evill of punishment, which God should repent of, that is, not inflict upon them; speaking after the manner of men, as in Gen. 6. 6. Therefore the Chaldee addeth repent of the evill, which thou thinkest to doe to thy people, which is confirmed by v. 14.
V. 13. by thy selfe] God having no greater to sweare by, and by such an oath, willing to shew the immutability of his counsel, as Paul expoundeth it, Heb. 6. 13. 17. The Chaldee translateth, by thy Word, see Gen. 22. 16. 17. 18. unto which place, this praier of Moses hath speciall reference, where also the blessing of all nations in Christ, is mentioned, which is the ground of this request, and of Gods yeelding thereunto. So the Hebrew Doctors after a sort acknowledged, saying, Then Moses returned & sought mercy at the face of the Lord, and the Lord remembred the inclination of Isaack, who was bound by his father in mount Morijah upon the Altar: and the Lord turned from his anger, and caused his divine-presence to dwell in the midst of them, as before, Thargum in Cant. cap. 1. vers. 13. cap. 2. vers. 17.
Vers. 15. on the one] Hebr. on this side, and on this. This manner of writing on both side, was also in other mysticall books, Ezek. 2. 10. Rev. 5. 1. It signified in respect of the Law it selfe, that it hath both the outward letter, and inward spirituall meaning, Ro. 7. 14. Gal. 4. 24. in respect of men, that the Law should be written outwardly in their actions before men, and inwardly in their hearts before God, Matth. 5. 16. Heb. 8. 10. Rom. 2. 28. 29. See the notes on Exod. 31. 18.
Vers. 16. the worke of God] herein they differed from the second tables, which were the worke of Moses, Exod. 34. 1. It is a tradition of the Iewes, that these first tables were bewen out of the Saphir of the throne of Gods glory, (mentioned in Exod. 24. 10.) Thargumin Cant. cap. 1. verse 11.
Vers. 17. Ioshua] or, as the Greeke writeth him, Iesus: see Exod. 17. 9. of them that shout] or, of them that answer (or sing:) Hebrew, of answering, (or singing.) The Chaldee translates it, it is not the voice of strong men, which overcome in the warre, neither is it the voice of weake men, which are discomfited. discomfiture] or weakenesse; of such as are overcome. singing] for play and voluptuousnesse, good cheare, &c. as in v. 6. Therefore the Chaldee translates it, the voyce of them that play; and the Greeke addeth, of them that sing for wine.
Vers. 19. his hand] or, his hands; that is, each of his hands: the Hebrew hath both readings; the first by the vowels and margine; the other by the letters in the line. So in Exod. 35. 11. Lev. 9. 22. and 16. 21. Deur. 2. 33. breake them] to signifie the breaking of the covenant, by reason of their sin. For that Moses did this advisedly, and by the motion of Gods Spirit, appeareth by his relation of it againe, in Deut. 9. 16. 17. Wherefore the Tabernacle of the congregation, (wherein the Lord was to be sought) was upon this, pitched a farre off from the campe, untill by Moses intreaty, reconciliation was made between God and the people, Exod. 33. 7. 9. &c.
Vers. 20. small] even as dust, Deut. 9. 21. that it might utterly be abolished: and that they might drinke thereof. the waters] of the brooke that came downe out of the mount, Deut. 9. 11. from the Rocke in Horeb, Ex. 17. 6. which Rock was Christ, 1 Cor. 10. 4. drinke] By this they were taught the way of salvation from their sins: whiles Moses (that is, the Law) giveth the knowledge of sin & condemnation for the same, Rom. 3. 20. Gal. 3. 10. and forceth men unto Christ the Rocke from whom doe flow the waters of life, wherin all sinne is swallowed up to the repentant beleeving sinner; who by drinking the dust thereof with the waters of the Gospel, into their owne bowels; doe acknowledge the curse which they have deserved, and doc judge themselves, who are else to be condemned of the Lord, Gal. 3. 24. Ezek. 36. 31. and 20. 43. 1 Cor. 10. 31. Compare Num. 5. 17. 19. &c.
V. 22. aroset] or, lie in evill; as the Apostle useth a like speech of the world, 1 Ioh. 5. 19. or, are in evill: that is, are very evill: as Gods works are said to be in faith, Ps. 33. 4. that is, most faithfull, or true: the woman is said to be in the transgression. 1 Tim. 2. 14. that is, the transgressor, and many the like. The Greeke translateth, thou knowest the violent-force of this people.
Vers. 34. there came out] Aaron here is not so free in confessing his owne sinne, as he did the peoples; but speaketh of the Calfe, as if it had beene made rather by hap, then by his art, verse 4. But Aarons sinne was so great, as the Lord was very angry with him, to have destroied him: had not Moses praied for him also, Deut. 9. 20. for he had made the people naked unto their shame; as after, in verse 25. Compare Aarons excuse with Adams, Gen. 3.
Vers. 25. naked] in the shame of their sinnes, deprived of the glory and protection of God, as naked unarmed men, to bee devoured of their enemies, Compare Gen. 3. 10. Rev. 3. 18. and 16. 15. The Greeke translateth it dissipated, (or scattered,) for Aaron had dissipated them; for a rejoycing to their adversaries. unto shame] or, infamie, and as the Greeke translates it, a rejoycing, or mockerie: which the Chaldee paraphraseth thus, to blot them with an evill name in their generations. So the Thargum on Solomons Song, cap. 1. vers. 12. saith hereof; the wicked of that generation rose up, and made a golden calse, together with the mixed people which were among them: and they made their workes to stinke, and their evill name went out into the world. And Paul applieth the like against the Iewes, Through breaking the law dishonourest thou God? For the name of God is blasphemed among the Gentiles through you, Rom. 2. 23. 24. amongst those that rose up against them] or, by their adversaries. For a people naked without Gods protection, are easily by their enemies foyled, and put to shame; as in Num. 14. 42. 43. 45. 2 Chron. 12. 5. and 28. 5. 6.
Vers. 26. the gate] the publike place of judgement: see Gen. 34. 20. Deut. 17. 5. Ruth 4. 1. 11. let him come] this word, (supplied also by the Greeke,) Moses through haste and earnestnesse omitteth. See the like in Gen. 13. 9. and 11. 4. and 23. 13. The Chaldee also addeth it, saying, They that feare the Lord, let them come unto me.
Vers. 28. 3000 men] the principall authors of this wickednesse, for that many moe were guilty also of the same, appeareth by verse 30. &c.
Vers. 29. Fill your hand] that is, Consecrate your selves and your service to the Lord, a phrase taken from the ordaining of sacrifices, Exod. 29. 7. Hee sheweth that the executing of justice, is acceptable to God as sacrifice, 1 Sam. 15. 18. 22. The Chaldee translateth, Yee have offered your offrings this day, &c. that he may give] or, that there may be given, namely, from God. For this fact of the Levites, who acknowledged not their owne parents, brethren or children, to spare them from death; is after mentioned to their praise, in the blessing that Moses uttered, Deut. 33. 9. &c. And this tribe of Levi, was adjoyned by the Lord unto the priests, and taken in stead of all the first borne of Israel, Num. 3. 9. 41. 45. So the children wiped out as it were, the staine of their Father Levi, who had before abused his sword unto injustice; for which he lost the blessing that else he should have had, Gen. 49. 5. 7.
V. 30. per adventure I shall] or, it may be I shall, or, if so bee I may; the Greeke translateth, that I may. They are words that imply a difficultie, though good hope to obtaine, as sinners are taught to have upon their turning unto God, Luk. 15. 18. So in Amos 5. 15. It may be the Lord will be mercifull: and Ios. 14. 12. If so be (per adventure) the Lord will be with mee; also in 1 Sam. 14. 6.
Vers. 31. unto Iehovah] before whom, he fell down forty daies & fortie nights, as before: for he was afraid of the anger and hot displeasure, wherewith the Lord was wroth against them, Deut. 9. 18. 19. of gold] As Moses here particularly expresseth the sinne of Israel, so the Hebrew Doctors gather from this example, a generall rule, that every sinner when hee repenteth, must confesse that particular sin which he hath committed. Maimony, treat. of Repentance, ch. 2. s. 3.
V. 32. if thou wilt] an unperfect speech, through passion of mind: such as are sundry times used in Scripture. See Luke 13. 9. and the notes on Exod. 4, 5. and 18. 11. The Greeke translation supplieth the defect thus, And now, if thou wilt for give them the sin, forgive them. The word If, is used also in prayers, as Gen. 24. 42. and 28. 20. thy Booke] the Booke of life, Phil. 4. 3. or, of the living, Psal. 69. 29. called the writing of the house of Israel, Ezek. 13. 9. spoken of God, after the manner of men. This wish proceeded from great sorrow in heart, for the fall of this people, from the zeale of Gods glorie, and love of his brethren, for whose sakes he could wish himselfe accursed (or separated) from Christ, as Paul also did, Rom. 9. 1. 2. 3. Herein also Moses dealt as a mediator betweene God and men; and was a figure of our Mediator Christ, who layd downe his life for the sheepe, Iohn 10. 15 and redeemed us from the curse of the Law, when hee was made a curse for us, Gal. 3. 13. although Moses could not fully effect the grace that hee desired for the people. The intent of Moses (say the Heb. Doctors) was, that he might die in stead of them, and beare their punishment, according to that, (in Esay 53. 5.) he was wounded for our trespasses: for the death of the just maketh reconciliation, &c. R. Menachem, on Ex. 32.
Vers. 33. Whosoever] the Greeke saith, if any hath sinned; meaning such sinne as whereby men fall away finally; against whom David prayeth, Let them be wiped out of the booke of the living. Psal. 69. 29. but who so overcommeth, Christ will not wipe his name out of the Booke of life, Rev. 3. 5. I will wipe] or, I should wipe him out, if any.
Vers. 34. unto the place] the word place, the Greeke also addeth, meaning the land of Canaan. So God in indignation giveth over the people unto Moses, and the conduct of the Angel; and wold withdraw the signes of his presence from them, as after he did, in Exodus 33. Angel] there was an Angel fore-promised in Exodus 23. 20. Howbeit, R. Menachem on this place saith, This Angel is not the Angel of the covenant, of whom hee spake in the time of favourable acceptance, My presence shall goe, for now the holy blessed God, had taken away his devine presence from amongst them, and would have led them by the hand of another Angel. And Moses speech in Exodus 33. 12. seemeth to imply so much. when I visit] or, of my visitation, that is, when I see good to punish them; for so visiting here signifieth, as in Exodus 20. 5. By this God would teach the impossibility of the law, to reconcile men unto God; in that Moses could obtaine but a deferring of their punishment; they still remaining under wrath.
Vers. 35. they made] that is, caused to bee made, for they that occasion or cause a thing, are sayd to doe they same; as Iudas purchased the field, (Act. 1. 18.) which was bought by the Priests, with the mony which Iudas returned, Matt. 27. 3. 7. see Ex. 7. The Greek here translateth, for the making of the Calfe, but the Chaldee saith, for that they served it. Amongst other punishments which God inflicted upon the people, there was one speciall for this sin, that God turned, and gave them up to worship the host of heaven, &c. Act. 7. 42. so giving them over from one evill to another, as he did also the Gentiles, Rom. 1. 24. 26. 28.