Commentary on Genesis and Exodus, Chapter 32 · Analysis – Questions
1. The Method and Argument.
IN this Chapter is set forth the sinne of Israel, in committing most grosse idolatries whereof there are foure parts: 1. The narration of their wicked fact, to Vers. 7▪ 2. The examining of their fact, and the knowledge thereof, to vers. 26. 3. The punishment inflicted, thence to vers. 30. 4. A preparation to their repentance, vers. 30. to the end.
1. Their sin is described: 1. Both by the counsell and advice, which they tookes first the people in propounding the matter to Aaron to make them gods, with the occasion moving them therto, the absence of Moses: then Aaron, in setting them a course what to doe, vers. 2. 2. By the fact it selfe, which is either of them apart: of the people in bringing their jewels, vers. 3. of Aaron in making thereof a Calfe, and setting up an Altar, vers. 4, 5. or of them both together, Aaron proclaimeth an holy day, vers. 5. The people offer sacrifices, eat, drinke, and play, vers. 6.
2. The examination cognizance or taking knowledge of this sinne, was either while Moses was with God, to vers. 15. or when he was departed from God, and returned to the campe.
1. In the first, there is first the Lords complaint of the people in generall, that they had corrupted their waies, vers. 7. so also vers. 9. in particular, by the description of their sinne, vers. 8. Secondly, Moses intercession, with the effect thereof. Moses intercession is grounded upon three reasons: The deliverance of the people, vers. 11. The blasphemie of the Egyptians, which is feared, vers. 12. The covenant made with their fathers, vers. 13. Then the effect is, God changed his minde, vers. 14.
2. In the second cognizance, there are two degrees: first, Moses, confused knowledge when they were yet a farre off, as he went and conferred with Ioshua, to vers. 19. Then his certaine knowledge: 1. By the sight of his eyes, vers. 19. whereupon followed two effects of his indignation, the breaking of the Tables, and the burning of the golden Calfe, vers. 20, 21. 2. By Aarons confession, whom Moses fifteth and examineth, to vers. 25.
3. The punishment is thus set forth: 1. The reason that moved Moses to take revenge, the nakednes of the people, vers. 26. 2. Moses charge to the Levites, vers. 26.27. 3. The execution, vers. 28, 29.
4. The preparation to their repentance and reconciliation consisteth 1. of Moses admonition to the people, vers. 30. Of Moses supplication unto God, his petition, which containeth the confession of their sinne, vers. 32. and the craving of pardon, with a disjunction, or else himselfe to bee blotted out, &c. 2. And of Gods answer, wherein the Lord refuseth Moses disjunctive request concerning himselfe, and yeeldeth to his request for the people, with a reservation of their punishment, vers. 34.
2. The divers readings.
B.G.L.Vers. 1. Gathered themselves together against Aaron. B.G.L.P. upon Aaron. A.H. to Aaron. I.V.C.S. ghal. upon, or against.
B.V.Vers. 12. For a mischiefe. B.V. rather than, maliciously. G.B. craftily. L. with a mischievous intent. I. with maliciousnes. S. C. in maliciousnes. A. foreign beraghah, to a mischiefe.
B.I. cum cater. I.S.A.Vers. 15. So Moses turned him. B.G.I.L.V. Moses looked backe. P.C. foreign phanah signifieth both to turne, and looke: but the first rather here, because of the word following, he went downe.
Vers. 18. It is not the noise which the strong make, nor the noise which the weake make: I. the voice of them which crie out strength, or, the voice of them which crie out weaknes. S.A.H. better than, the voice of them which answer strongly, or, of them which answer weakely. V. or, the noise of them which have the victorie, or, of them which are overcome. G.B. or, the crie of them which exhort to fight, or, of them which compell to flie. L.
Vers. 28. Three thousand men. B. G. cum caeter, three and twentie thousand. L. very corruptly. See 72. qu… following.A great error in the Latine text. I.A.
Vers. 29. When every one shall be upon his sonne. I.A.H. better than, every one upon his sonne. B.G. cum caeter. for here the word foreign, when, is omitted.
Vers. 32. And now, whether wilt thou forgive them their sinne. I. if thou wilt, &c. A.H. better than, and now forgive them their sinne: I.A.B.G. cum caeter. for here the conjunction foreign im, is omitted in the translation.
Vers. 35. Because they procured the calfe which Aaron made: or made the calfe which Aaron made. B.G. cum caeter. for that which they did to the calfe, B.G. cum caeter.which Aaron made. I. But the preposition foreign eth is seldome a signe of the Dative but of the Accusative case: because they worshipped the calfe which Aaron made. C. the word is foreign gashah, to make.
3. The questions discussed.
QUEST. I. Whether Moses had signified unto the people, when hee would returne.
Vers. 1. WHen the people saw that Moses tarried long, &c. 1. R. Salomon here is of opinion that Moses, when he went away told the people, that he would returne after 40. daies: but they were deceived in the account, and reckoned that day wherein Moses ascended, so that in the end of 39. daies they then consulted to make them gods.
2. Contra. But this assertion can stand by no meanes. 1. It was not knowne unto Moses himselfe how long he should stay, when he went from them: for he himselfe staied six daies in the mount, before he was called up to the top, chap. 14.16. If he had set them a certaine time, he would not have spoken ambiguously, but plainly, that they might have knowne certainly when to expect his returne. 3. At the least, though they had mistaken a day, they would have waited for him so long after the appointed time. 4. Neither could all this be done in the space of one day: the people to gather their earings, and Aaron thereof to make a golden Calfe; and beside, Aaron putteth off the solemnitie to the next day: all this could not be done upon the 40. day, therefore it is like that they began this wicked enterprise upon the 35. day, or thereabout: and that Moses had not given them any direction for his returne, Tostat. qu. 2. Liran.
QUEST. 2. Whether the Egyptians were the first beginners and motioners of this idolatrie.
Vers. 2. WHen the people saw. 1. R. Salomon againe, some what to excuse here this fact of the Israelites, saith, that the Egyptians which went out with the Israelites did egge and intice them, and set them a worke to make this golden image: as they likewise provoked the people to fall a lusting for flesh by their example, Numb. 11.4.
2. Contra. 1. But howsoever at other times the strangers, that were mingled among them, might set them a murmuring, it is like here that the Israelites themselves were most forward in this wicked enterprise: for the name of people is given unto them: whereas the other are not simplie called the people, but with some other addition: as chap. 12.38. A great multitude of sundrie sorts of people; and Numb. 11.4. A number of people that was among them fell a lusting, &c. 2. They themselves speake of their bringing out of Egypt by Moses: but Moses brought the Israelites out; the rest were not so much brought ou…, as voluntarily came forth being mingled among the people. 3. The people also themselves were subject and prone to idolatrie: as S. Stephen sheweth out of the Prophet, Act. 7.43. yea he saith directly, vers. 39. that they were their fathers, that said unto Moses, Make us gods, &c. Tostat. qu. 1. 4. S. Paul also so expoundeth it of the Israelites, 1 Cor. 10.7. Neither be ye Idolaters, as were some of them. So not all the people, but onelyonly some of them were guiltie of this sinne of idolatrie: for it is like that they, whom Moses armed afterward to slay their brethren, were not consenting thereunto, Iun. 5. The Levits, vers. 29. did consecrate their hands every one upon his son and brother; they were then their owne brethren and consequently Israelites, who were ringleaders of this mischievous exploit.
QUEST. III. The occasions of idolatrie in generall, and particularly of the idolatrie of the Israelites here.
Vers. 1. THat Moses tarried long, &c. Here we are to consider of the occasions and causes of idolatrie, which are either generall, or particular in this place, which moved the Israelites to fall into this follie. 1. The generall are these: 1. Feare in extremitie and distresse maketh men run to wicked devices, and to erect unto themselves gods: as the mariners in Ionas ship being in danger, called every one upon his god. 2. Another cause is ignorant imitation of things not rightly understood: as because Abraham at Gods commandement would have offered his son Isaac unto God, the heathen idolaters likewise did sacrifice their owne children with bloudie hands unto their idols. 3. A third cause, is foolish doting love and affection: as Salomon doting upon his wives, was by them enticed, and seduced to idolatrie. It is written that Alexander so loved Ephestio, that he decreed divine honour to be given him. 4. A fourth cause is good hap and prosperitie: as the Atheniens having obtained a victorie against the Persians at Marethe, onelyonly with the helpe of ten thousand men, seeing at that time in the aire, a spirit in the likenesse of Pan, which terrified their enemies, they afterward worshipped him, and built him a Temple, B. Babington.
2. The particular causes and occasions of this idolatrie, which deceived the Israelites, were these: 1. The first was, absentia ducis, the absence of their Captaine: 2. Curiositas, their curiositie, that not being contented with those things which Moses had taught them, must adde of their owne: 3. Timiditas Aaronis, the fearefulnesse of Aaron, that durst not resist the people: 4. A false opinion, in thinking that whatsoever they did with a good intention, to be pleasing unto God, Ferus. 5. Adde hereunto their impatiencie, in not induring to stay any longer for Moses: as Saul, because the Lord answered him not, when he would, went unto a witch, B. Babing.
QUEST. IV. Of the divers faults and infirmities at once here committed by the people.
THe people gathered themselves together against Aaron, &c. The people in this their outrage doe offend diversly: 1. In their violence: the word signifieth super Aaron, they came upon Aaron, tanquam superiores potentiae, as being mightier than he, and so pressing upon him. 2. They say, make us gods; Vide insaniam populi; See the madnesse of the people, as though God can be made with mens hands, Ferus. 3. There appeared in them, levitas & inconstantia, great levitie and inconstancie, that had not long before bound themselves by covenant to obey the Lords Commandements, and so soone fall away, Marbach. 4. Their great forgetfulnesse also bewrayeth it selfe, that had heard the Lord with his owne voice thundering out his Commandements, whereof one prohibited directly idolatrie, and yet they in despite of God, do set up an idoll. 5. Their ingratitude also is manifest, both against God the author of their deliverance, and Moses the Minister thereof, and of many great works, speaking of him contemptuously, We know not what is become of this Moses, Gallas. 6. Their stupiditie was wonderfull, that having the cloud before them, an evident signe of Gods presence, and the manna, which fell daily of his providence, they setting at nought such excellent signes, figuram appetunt, quae ipsorum vanitati respondeat, desire a figure answerable to their vanitie, Calvin. Oleaster thinketh, the cloud at this time was taken out of their sight: but that is not so; for it is said, chap. 13.22. That he tooke not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. 7. Thus the people at once sinned diversly: 1. They sinne manifestly against the first Commandement: 2. They offend in publicam ipsorum fidem, against their publike faith given: 3. They offend not onelyonly in the outward worke, but also impiissima opinione, in their wicked opinion, thinking hereby to obtaine remission of their sins: 4. And they doe not onelyonly transgresse against God, but against Moses their deliverer, and so they violate both the first and second table, Ferus.
QUEST. V. Why the people say unto Aaron, Rise.
Vers. 1. VP, or, rise. 1. Which is not so said, as though Aaron did then fit, when the people came unto him. 2. Neither is it necessarily hence collected, Quod matutin…s fuit hic concursus, &c. That this running together was in the morning, as Cajetan thinketh, and that they did as it were awaken and raise up Aaron. 3. But this manner of speaking sheweth their importunitie, that they would have him dispatch quickly, and with all speed doe, as they willed him. 4. And beside, they seeme to cast some good colour and pretence upon this their haste, because they had expected and waited Moses comming downe a great while: and therefore they would stay no longer, Tostat. qu. 3. 5. Beside, they seeme hereby to tax Aarons negligent administration, that he was secure and remisse in the government, and therefore in this manner rouze him up, Osiander. 6. This their speech also sheweth, that they pressed upon him violently, and urged him, saying, Surge, Rise, that is, Age, Goe to, Iunius.
QUEST. VI. Of the divers kindes of idolatrie.
MAke us gods. 1. There are divers kindes of idolatrie, which may be brought to these foure heads: 1. When either that is worshipped for a god, which is nothing; such were the Idols of the Heathen, the imaginations of their owne blinde hearts. 2. When the divine honour is given unto any creature, as to Angels, or Saints. 3. When any divine power is ascribed to the images of God, or Saints. 4. When the true God is worshipped, but otherwise than he hath prescribed; as Ahaz caused an Altar of a strange fashion to be reared up unto God, and such were their traditions of the Pharisies, Simler.
2. Or idolatrie may be thus distinguished; it is committed two wayes: 1. When, res extra Deum coluntur, &c. when things beside God are worshipped; and that either externally, by bowing unto them, or inwardly, in putting trust and confidence in them. 2. Quando Deus aliter colitur, quam ipse instituit; When God is otherwise worshipped, than he appointeth; which is also done two wayes: either when men devise unto themselves a forme of worship not prescribed: such are the Processions, Pilgrimages, Vigils, and such like used in Poperie: or when the worship which God instituted, alio fine observatur, quam est institutus, &c. be observed upon another end than is appointed, as thereby to merit at Gods hand: as the hypocrites in Israel thought to please God, by the externall act of their sacrifices; and so doe now the Romanists by their idolatrous Masse, Marbach. The idolatrie of the Israelites was of all these sorts, communicating with part of each: for they outwardly set up an Idoll, and inwardly put their confidence in it; and did seeme yet in this Idoll to acknowledge God, so worshipping him after another mannner, than God himselfe had prescribed.
QUEST. VII. Why they say, Make us gods, not god.
MAke us gods, &c. The word is put in the plurall, Elohim, gods. 1. Whereupon some of the Fathers doe gather, that the Israelites here fell away into the idolatrie of the Gentiles, who brought in a multiplicitie of gods. But that is not so, for they did proclaime an holy day unto Iehovah, vers. 5. 2. Gloss. interlinear. giveth this exposition, that although there was but one idoll made: yet he that falleth to idolatrie, doth fall into all vices, & tot diis & daemonibus, quot vitiis, servit, and so serveth as many gods or devils, as vices. But it is not put in the plurall number in any such sense, because of that which followeth: which may goe before us; but their vices and corruptions could not be said to goe before them. 3. Some referre it to the idols, which they desired to have made; they would have many, but Aaron made but one: neither is this like to be the reason: for then Aaron should not have contented them. In that therefore Aaron satisfied their desire, it seemeth he knew their minde, that one idoll would serve their turne. 4. Some thinke, that because Elohim in the plurall, is taken for the true God, therefore it is so used here: Quia uni Deo hunc cultum instituerunt; Because they instituted this service to the true God, Simlerus. But by gods, here it is evident, they understand not God himselfe: for they were not so absurd to thinke, that God could be made with mens hands. 5. Therefore the plurall here is taken for the singular, according to the Hebrew phrase, Oleaster. As so the Lord saith, I have made thee Pharaohs god, chap. 7.1. where the word is Elohim, in the plurall: and sometime a word of the plurall number is joyned with an adjective of the singular, as Isai. 19.4. I will deliver the Egyptians into the hands, adonim kasheh, Dominorum duri, of Lords hard: where the adjective is put in the singular: sometime the adjective that is joyned with it, is put in the plurall also, but the relative in the singular, Iosh. 24.19. Elohim kadashim his, he is holy gods, that is, an holy God: so likewise sometime Elohim is put with a verbe singular, as Gen. 1.1. Bara Elohim, creavit Dii, God created: sometime with a verbe in the plurall, as in this place, asherjeeben, which may goe before us. So then, Elohim, gods in the plurall, is here put for the singular: Make us a god, Tostat. qu. 4.
QUEST. VIII. How the Israelites would have their god to be made to goe before them.
TO goe before us. 1. It is evident by this, wherefore they desired a visible god to be made; not to that end, that they might with greater libertie eat and drinke, feast, and play before the idoll, which they could not doe before the Lord: for the Lord did allow them to rejoyce before him in sober and seemely manner. Nor yet because they bee like unto other nations, to have some visible image to worship: but they shew the end thereof, that they might have some visible presence to goe before them, Tostat. qu. 6. 2. And whereas Moses being absent, they might have desired some other guide in his place to direct them: they doe not so, both because they know, none could be given them like unto Moses: and if such an one might be found, he was subject to the like danger, as they imagined Moses to be fallen into: they desire rather some visible god to be given unto them, Tostat. qu. 8. 3. Neither were they so senselesse to thinke, that an idoll made of silver or gold, which hath eyes, and seeth not, eares, and heareth not, could goe before them. 4, And Tostatus conceit is too curious: that because they had seene images in Egypt, which had, as they thought, a certaine divine power in them, speaking sometimes, and making answer unto demands. And among the rest, the Egyptian God Apis, which was like a pide bull, did appeare once in a yeare unto them, and used to goe before them unto Memphis, and all the Egyptians followed after, playing upon their harp… and other instruments: he thinketh, that the Israelites desired the like god to bee given them; that they might have an image made, endued with some divine power to goe before them. But they never had seene any image in Egypt made with mens hands, to stirre, and move, and walke before them. The Egyptian god, Apis, was either a very pide pull indeed, or the devill in that likenesse: therefore they having seene no such president in Egypt, it is not like they imagined any such thing. 5. Wherefore, these Elohim gods, which they desire to be made, were none other but images, as Laban so calleth his little images, gods, Gen. 31. Gallas. This then is the meaning, that some image may be made them, quae admoneret eos praesentiae divina, which should admonish them of the divine presence, Osiander. And they say in effect but thus much, Institu… nobis cultum, &c. Appoint us some kinde of worship, that God may be reconciled unto us, Vt pergat nos praecedere; That he may go forward still before us, as he hath begun, Ferus. So then their meaning is not, that the idoll to be made, should still goe before them; but that God represented, and reconciled thereby, might goe on still with them.
QUEST. IX. Why the people came to Aaron, rather than to Hur his fellow governour.
BUt it will bee here questioned, why the people demand this rather of Aaron, than of Hur, who was joyned with him in the government, chap. 24. 1. R. Salom. maketh this the reason, because that the people had killed Hur, because he resisted them; and this he saith, was the manner of his death: al the people came and spet into his mouth, and so choaked him. But it is not like, if Hur in so good a cause had given his life, that it should have beene omitted: Phinehes fact in slaying the adulterer, and adulteresse, is commended, and honourable mention is made thereof: but Hur had beene more worthie to have beene recorded, for not killing, but in suffering himselfe rather to bee killed in defence of Gods pure worship, Tostat. qu. 3. 2. Neither yet is it to be supposed, that Hur was dead: for some mention then is like to have beene made of his death, being a principall governour, and of the peoples lamentation for him. 3. Therefore, although Hur may bee thought to have yeelded and consented to their motion, as well as Aaron, as not being a more holy man, than hee; yet because Aaron was the chiefe, and more principall, he onelyonly is mentioned, Tostat. qu. 3.
QUEST. X. Whether at this time the Israelites wanted the presence of the cloud.
FUrther, whereas they desire gods to bee made to goe before them: it will be here objected, that they had the presence of the cloud, which went before them; and they therefore needed not to have had any other guide. 1. Oleaster therefore thinketh that the cloud might at this time be taken out of their fight: but this opinion is briefely confuted before, quest. 4. the cloud did not leave them till they came into the land of Canaan, when the manna also ceased, Iosh. 5. 2. Some make the blinde curiositie of the people, the cause why they regarded not that ordinarie signe of Gods presence, but requested some figure and representation of God, answerable to their vanitie, Calvin. So also Chrysostom, Adhuc i…spicis, Homil. de pr…d… tion. Iucta.quod miraris, & oblitus es largitoris, Thou seest daily that which thou wonderest at, (namely, the manna, which fell every morning) and thou forgettest the giver. 3. But this also may bee joyned to the former reason, they had staied 40. dayes in a plat, and the cloud stirred not; they had continued as long in this place about mount Sinai, even fortie dayes, as they had beene in all the mansion places, since their comming out of Egypt: and so they might doubt, that this cloud should be their direction no longer to go… before them into the promised land, and therefore they desire another guide.
QUEST. XI. Why they say they knew not what was become of Moses.
Vers. 1. FOr of this Moses, &c. we know not what is become of him, &c. 1. R. Salom. thinketh, they supposed he had beene dead, and that Satan had made such an apparision in the aire, as if they had indeed seene a coffin, as if Moses had beene dead, and his bodie put into it. But if they had conceived that Moses were dead, they would not have spoken so doubtfully, as not knowing what was befallen him, Lyranus. And beside, God would not have suffered Satan in the same place, where hee gave them signes of his glorious presence in the clouds, to have practised his cosening and counterfeit tricks. 2. They shew their contempt, not vouchsafing to call him by his name; Contemptim virum illum appellabant, &c. They in contempt call him the man, &c. Lippoman. 3. They also bewray their infidelitie, that having daily experience how the Lord fed them with manna, could not conceive how the Lord should preserve Moses alive also fortie dayes, without any supplie of food from them, Simler. 4. They shew their oblivion and forgetfulnesse, that having seene Moses goe up into the mountaine, and entring into the thicke cloud, talking with God: they now begin to imagine, that he might be consumed, and devoured in those flames, Osiander. 5. This their apostasie, and falling away from God, and despising of his Prophet, did prefigure their falling away afterward from Christ, Ferus.
QUEST. XII. Why Aaron bad them pull off their earings.
Vers. 2. THen Aaron said, plucke off the golden earings, &c. 1. Some thinke, because the people made great account of their jewels and earings, that Aaron by this meanes did thinke to have turned them from their purpose. So Augustine; Intelligitur illis difficilia pracipere voluisse, ut isto modo ab illa intentione revocaret; He may be thought to have commanded them hard things,Quaest. 141. in Exod. to revoke them from their intention, &c. So also Tostatus, Lyranus. 2. And Calvin further addeth, that he required this, lest they might have spoiled the Tabernacle, to finde gold for this idoll; and he might thinke the people would have beene more hardly drawne unto it, because they had given so liberally unto the Tabernacle alreadie. But Calvin is herein deceived, for the Tabernacle was not yet made: Moses being not come downe from the mount, where he received instruction for the making of the Tabernacle. 3. Further, Aaron might thinke, that the women would hardly have parted with their jewels; and that there might have risen by this meanes, some tumults and stirres in their families, by which meanes this attempt should have beene stayed, Siml. Oleast. And this is very like, that Aaron used all meanes secretly to have put off the people: but herein was his great fault, that he dissembled in so weightie a matter, and did not plainly and openly stay the people.