Commentary on Genesis and Exodus, Chapter 32 · Questions · Question 18 – Question 27
QUEST. XVIII. Whether the Israelites thought indeed the golden Calfe to be the God that delivered them.
THen they said, These be thy gods, O Israel, which brought thee out of Egypt. 1. Procopius thinketh that these words were uttered by Aaron, and that hereby he would have brought them to remember that God which had brought them out of Egypt. But it is evident by the text that these were the acclamations of the people.
2. Lyranus thinketh, that the people attribuebat idolo, did attribute unto this idoll it selfe those great wonders which God had wrought for their deliverance: and therefore for honour of this idoll, they speake in the plurall number, as men used to doe to great persons. But it is not like they were so mad, as to thinke, the golden Calfe brought them out of Egypt, cum res esset inanimata, it being a thing without life, Ferus. And men use to speake for more honour sake in the plurall number, in the first and second person, not in the third: and though the pronoune or verbe be put in the plurall, yet the noune is not: as the use is to say, nos sumus Rex, we are the King, not Kings, as here in the plurall they say, These are thy gods, Tostat. The plurall therefore is taken here for the singular, according to the Hebrew phrase, as before is shewed, quest. 7.
3. Tostatus thinketh, that the people did not in so saying, consider so much of the golden Calfe, as of the divine vertue and power of the true God: quam latere putabant in illa vitulo aurea, which they imagined to be in that golden calfe. For they could not be ignorant, that the true God, the God of their fathers, brought them out of Egypt. And they knowing this, it is not to be thought, quòd totus populus vellet publice mentiri, that all the people would agree in a lye, Tostat. But what divine vertue could they imagine to be in the Calfe, which they saw to be made presently before their eyes of their earings?
4. Thoring in his replies, saith, the judgement of the people was so blinded, and swallowed up, Vt rem crederent penitus inanimatam esse Deum; That they thought a thing altogether without life to be God. So Rupertus; Veritatem quam cecinerant, dicentes, &c. The truth which they sung, saying, let us sing unto God, for he hath triumphed gloriously; In mendacium commutarunt, &c. They turned into a lye, saying, these are thy gods, O Israel, which brought thee out of Egypt. He thinketh that they tooke this very calfe to be the god, that delivered them.
But be it admitted that the people were so grosse, it cannot bee thought that Aaron could be so grossely deceived. And where as Thoring objecteth that place, Psal. 106.20. They turned their glorie into the similitude of a calfe, &c. they forgate God their Saviour, which had done great things in Egypt, &c. hence it cannot bee gathered, that they had cast off all knowledge or memorie of God: for then Aaron that made the calfe should have fallen into the same oblivion. But they had forgotten their obedience, which should have beene yeelded to Gods commandement, as it is said before in the same place, vers. 13. when as yet they had not made the molten calfe, Moses being then with him, Incontinently they forgate his works, they waited not for his counsell. So Gregorie expoundeth the pulling off their earings, Vt inobedientia ipsorum ostenderet ad cultum idolorum esse perventum; To shew, that by their disobedience they fell to the worship of idols.
5. Therefore, in that they say, These are thy gods, they have relation unto God himselfe, In cujus honorem extruxerunt vitulum; In honour of whom they set up the calfe, Ferus. They give the name of the thing signified to the signe: as if they should have said, Hoc Dei illius signum est, &c. This image is a signe of that God which brought us out of Egypt, Marbach. They thought that Gods honour was hereby more set forth, Quia sub externa imagine ipsum colerent; because they did worship him in an outward image, Calvin. He that giveth any honour unto this image, prastat gratissimum cultum Deo illi, &c. doth yeeld acceptable service unto that God, which brought us out of Egypt, Osiander.
And that the Israelites in the golden calfe had respect unto God, unto whose honour they made it, may further be declared by these reasons: 1. Because the Gentiles themselves had not that imagination of their images, to thinke them the very gods, but onelyonly representations of them; their gods they held to be in heaven. 2. To call the images of God, Elohim, gods, by a certaine metonymie, was usuall among idolaters, as Laban calleth his images, Elohim, gods, Gen. 31.30. Gallas. 3. Non probabile est tam crass…s fuisse, &c. It is not probable they were so grosse, to thinke a new god could bee made, Calvin. Or to thinke the calfe delivered them, being a thing without life, Ferus. 4. And that Aaron saith to morrow shall bee an holy day to Iehovah, Cognitus est Deus hic, &c. It is evident that God was knowne unto them, that made the molten calfe, Borrh.
QUEST. XIX. Why Aaron proceeded to build an Altar before the golden calfe.
Vers. 5. WHen Aaron saw that, he made an Altar, &c. 1. R. Salomon, whom Paulus Burgensis followeth, who had beene sometime a Jew himselfe, hath here this assertion: that as soone as the calfe was made, it went alone, and therefore Aaron seeing such a great wonder, did make an Altar for the honour of this calfe; to this purpose they alleage that text, Psal. 106.20. They turned their glory into the similitude of a calfe that eateth hay, that is, of a living calfe. Contra. 1. This text is flat against them, that this calfe was made onelyonly in the similitude of a calfe that eateth hay, not that it did eat hay, or exercise any other worke of life, but it was made like unto it, Thoring. 2. And this golden calfe wanting joynts and sinewes, instruments of motion, and chaps and jawes, which are the meanes of feeding, could not goe, nor feed of it selfe: it might have beene moved, and carried by some spirit, but of it selfe it could not bee made to walke. 3. And if Aaron should have set up an Altar to this calfe, as thinking any divine vertue to be in it, he should have consented to most abominable idolatrie, Tostat. 4. And whereas they wrest those words of Aaron, vers. 24. Thereout ran this calfe, as though it came walking out of it selfe: the meaning is, Egressus fuit operefusorie; It came forth by the melting, and casting of the workman.
2. Yet it is not to be thought, that Aaron was so forward, as of himselfe to please the people yet more, to build an Altar before the idoll, as Simlerus thinketh, and Cajetan is in the same opinion, Aaron primatum nolens perd…re, aedificat altare coram vitulo, non expectans rogari; Aaron because he was loth that any should be before him, doth build an Altar, not staying to be intreated, &c. For if Aaron had beene thus willing, he could not have so excused himselfe afterward, by the violence of the people: which he saith, were set on mischiefe, vers. 22.
3. Nor yet did Aaron of himselfe make an Altar, Vt tempus tereret, to spend time, that he might have put off his businesse till Moses comming, Ex Fero. For then, what pretence soever he had, he should have given them occasion of greater idolatrie, as it followeth afterward.
4. But the truth is, that Aaron made this Altar, not onelyonly being thereunto, rogatus, asked of the people, Osiander. but impulsus, compelled, Marbach. For now they have an idoll, they must have an Altar, and sacrifices, and an holy day, and all things belonging to this superstitious service, Gallas. So also Calvin, Cum videt populum fic furere, when he saw the people so madly bent, &c. or when he saw that they would kill him, Nisi Altare construeret; unlesse he would build an Altar: then he proceeded, Tostat. qu. 12.
QUEST. XX. How Aaron proclaimed an holy day unto the Lord.
Vers. 5. TO morrow is the holy day of the Lord. 1. Some thinke that Aaron of purpose did put off this solemnitie to the next day: Quia sperabat Mosem rediturum, &c. because hee hoped Moses would returne before the next day, Vatablus, Tostat. But Cajetans opinion is here more probable, that noteth great forwardnesse in Aaron to keepe this solemnitie (the people no doubt urging and in a manner forcing him:) Non poterat festum citius indici; The feast could not be sooner appointed, than against the next day. So by this it rather may be gathered, that Aaron to satisfie the peoples desire, when he saw they would not be gainsaid, proclaimed this solemnitie upon a very short warning.
2. But Cajetans opinion in the rest is very harsh, that Aaron was herein more besotted than the people: for whereas the people gave but the common name, Elohim, to the idoll; Ipse ineffabile & incommunicabile nomen attribuit; He attributeth unto it, that incommunicable name, not to be uttered, &c. hee meaneth Iehovah: and that, Nullo instigante; none pricking him forward, Et voce publica; and with publike proclamation.
Contra. Aaron was not so prophane and irreligious, as to ascribe the name Iehovah unto an idoll: but he would seeme to doe all this for the honour of God, Ill… culium hunc institutum indicat; He sheweth that this solemne worship was instituted for God, Simler. Gallas. Osiand. Calvin. Like as Micah having made him images, and gotten a Levite into his house, thought that God was thereby well pleased, and would surely blesse him, Iud. 17. And with the like superstitious devotion, they sacrificed unto God afterward in high places, thinking that service to be acceptable unto God: as here Aaron would seeme to celebrate this solemnitie unto the Lord, Ferus.
QUEST. XXI. Of the sacrifices, who, and what was offered upon the Altar that Aaron made.
Vers. 6. SO they rose up the next morning, and offered burnt offerings, &c. 1. Here their diligence is observed, that earely in the morning rose up to keepe this idolatrous and impious solemnitie, Simler. Cajetan. 2. And whereas the Priests of the Levites were not yet consecrated to the Priesthood: it is like, that according to the ancient custome, the first borne offered sacrifices, as it is observed, c. 24. how Moses sent certaine young men of the children of Israel to sacrifice. 3. And though as yet the lawes and ordinances were not delivered them concerning sacrifices, yet herein they followed the ancient practice continued among Gods people, in offering sacrifices, and that of cleane beasts: for that distinction of cleane and uncleane beasts, was of old time observed, even before the floud, as is evident, Genes. 7. 4. They offer but two kinde of sacrifices, burnt offerings, which were wholly consumed upon the Altar, and peace offerings, part whereof they did eat which brought the sacrifices, and therewith the people did feast now: sin offerings they brought none, because they had not seene Moses hitherto to have offered any sacrifice for sin, but onelyonly of the two former kinds. And the people did flatter themselves, that herein they did well, and were farre off from acknowledging their sinne: and therefore thought not of any sin offering, Tostat. qu. 16.
QUEST. XXII. What is meant, in that it is said, They rose to play.
Vers. 6. THe people sate downe to eat and drinke, and rose up to play. 1. Whereas this word tzachak to play, signifieth foure things, either play and sport, as children use to play, as Ismael did with Isaak. Gen. 21. or to dally as man and wife, as Izhak sported with Rebekah, Gen. 26. or to fight, as Abner spake to Ioab, that the young men might play together, in which sword play the one killed another, 2 Sam. 2. or to commit idolatrie: Here R. Salomon, whom Tostatus followeth, doth thinke it to bee taken in the last sense: as the Apostle seemeth also to affirme, 1 Cor. 10.7. Neither be yee idolaters, as were some of them, as it is written, they sate downe to eat and drinke, and rose up to play. But this their wanton and lascivious playing, was a fruit rather and effect of their idolatrie: they first had committed idolatrie, in offering sacrifices before the golden calfe: then, Ex idololatria ad gulam prorumpunt, ex gula in lasciviam; From idolatrie they fall to gluttony, from gluttony to wantonnesse. And the Apostle doth not conclude their idolatrie out of that word: but Ludos illos inter idololatrica sacra recenset; Rehearseth their play among the ceremonies and rites of idolatrie, Osiander. They were idolaters, because they did all these things in honour of that idoll.
2. By their playing therefore properly is understood, their dancing, singing, and leaping before the golden calfe, as appeareth by the noise, which was described by Moses, and Iosua, before they came at the campe, Iun. Tostat. Simler. Thus the people turned all upside downe: their earings and jewels, which God had given them from the Egyptians, they bestow upon an idoll: with the same feet wherewith they walked thorow the red sea, they dance before the golden calfe; and with the same mouth wherewith they sung praises unto God, after the destruction of the Egyptians in the red sea, they now sing unto the idoll.
3. But although by play is chiefely meant here, the mirth and melodie which they made; yet they by all likelyhood fell into a further degree of wantonnesse, and lascivious behaviour; as when Israel joyned themselves to Baal peor, they did not onelyonly commit spirituall fornication in bowing unto their gods, but defiled their bodies also with the daughters of Midian. Such were the sacrifices of the Gentiles set forth with obscene spectacles: in their sacrifices called floralia, the harlots were brought forth naked upon the stage, Simler. So Procopius: Immunditia conspicitur in idololatrarum solemnitatibus; Uncleannesse and filthinesse is seene in the solemnities of idolaters.
4. Where it is said, they did eat and drinke, Calvin saith, Inscitè multi ad crapulam torquent; Many unskilfully doe wrest it, to shew their riot and excesse, and thinketh thereby onelyonly to bee signified simplie, that they feasted. But I rather here approve Simlerus judgement, Credo hoc convivium immodestum fuisse & intemperans, &c. I beleeve rather that this feast was immodest and intemperate. And so Ambrose expoundeth it, Nemo se luxui committit, nisi qui recedit à praeceptis Dei; No man giveth himselfe over to riot, but he which departeth from the precepts of God: and then he alleageth this place.Epist. 36. lib. … ▪ Epistol.
QUEST. XXIII. Whether this sin of Aaron and the Israelites can any way be excused.
BUt now, all this fact of Aaron and the Israelites, in making a golden calfe, sacrificing, and dancing before it, some goe about to excuse. 1. There are, which doe thus qualifie the first petition of the people, Make us gods, that because the word Elohim, gods, is applied to Magistrates and great men, as well as unto gods: they say their meaning was, to desire onelyonly some guide, and governour to bee given them in Moses place. But this cannot be so, for these reasons: 1. Aaron could not make them a man to be a governour or guide, but by generation; which could not have beene done, but in continuance of time: 2. And if that had been their request, to what purpose should Aaron have demanded their earings? 3. And the golden calfe being made and set up, why did they worship and dance before it, if it were not their meaning to have such an one made? Tostat. qu. 10.
2. Quidam ajunt hostiam non esse mactatam in honorem vituli, &c. Some thinke, that the sacrifice was not slaine for the honour of the golden Calfe, but to be an expiation of their sinne, Ex Proc…p. But the contrary appeareth, vers. 8. the Lord himselfe saith, they offered unto it: and if they had sorrowed for their sinne, they would not have leaped and danced as they did.
3. Some Hebrewes say further, that Aaron and the Israelites intended not to worship the Calfe, but did keep that solemnity unto Iehovah, as Aaron caused to be proclaimed: God was offended with them, because they offered sacrifices, being not commanded to doe it, &c.
Contra. 1. Though they had not worshipped the golden Calfe, yet it was a great impiety in them, to cause it to be made with any such intent, to be a scandall and offence. 2. They sinned concerning the Calfe, in singing praises unto it, and in sacrificing unto it: saying, These are thy gods, &c. And the Lord himselfe saith, They offered unto it, vers. 8. 3. And Moses himselfe calleth the calfe, their sinne, and stamped it to powder, Deut. 9.21. and made them drinke thereof: all which sheweth, that they sinned concerning the Calfe, Tostatus qu. 14.
QUEST. XXIV. Of the lawfulnesse of play and recreation, and how it must be moderated.
Vers. 6. THey rose up to play. By occasion of this word, here it shall not be amisse to insert somewhat concerning play, recreation and delight, how farre it may be lawfull. 1. Like as the body being wearied with labour, had need of some rest, so the minde being with much study and contemplation dulled, requireth some refreshing: quies anim… est delectatio, the rest of the minde is recreation and delight; as it is reported of Iohn the Evangelist (as Thom. Aquin. writeth) that certaine were offended, seeing him playing with some of his disciples: then he bad one of them draw a bow and shoot an arrow, and after that another asking him, if he could doe so continually: they answered, No, for then the bow would breake: So, saith he, would the minde of man be broken, Si nunquam ab intentione sua relaxaretur; If it should never have intermission from serious studie.
2. But here three things specially must bee observed, concerning the moderation of delights and recreation: 1. This delight must not be, in operationibus, vel verbis turpibus; in unseemlie and uncleane words, or actions, for that were obscene scurrilitie. 2. We must have a care, that the minde be not wholly given over to sport, and delight, as Ambrose saith, Caveamus, ne dum animum relaxare volumus, solvamus omnem harmoniam, tanquam concentum honorum operum; Let us take heed, lest while we would recreate the minde, wee doe not dissolve the harmonie, and concent of profitable works. 3. It must be carefully seene unto, that our recreation, congruat tempori, personae, & loco, doe agree unto the time, person, and place.
3. Whereas then Chrysostom saith, Non dat Deus ludere, sed diabolus; God is not the giver and author of play, but the devill; and thereupon he alleageth this text, They sate downe to eat and drinke, and rose up to play: He must be understood to speake of those, qui inordinatè ludis utuntur; which use playes inordinately: which abuse and excesse consisteth in two things: 1. Ex ipsa specie actionum, &c. In the very kinde of actions, wherein the delight consisteth, if they be illiberall, obscene, and uncomely. 2. Secundùm defectum debitarum circumstantiarum;22. q. 168. ar. 2. in Cor. & ad. 2. If there be a defect in the due circumstances of time, person, or place, Sic Thomas.
QUEST. XXV. Why the Lord biddeth Moses get him downe.
Vers. 7. THen the Lord said to Moses, Go get thee downe. 1. Cajetan thinketh, that Moses having received the tables of the law, and the Lord having left talking with him, that Moses was now going downe. But it is not like, that Moses would have departed before the Lord spake unto him, to bid him goe. The Lord had ended all his former communication, Sed nondum dicitur discessisse à colloquio Dei; but hee was not yet departed from the presence and speech of God, Simler. 2. Rab. Salomon thinketh that this is to be understood of the great dishonour, which Moses sustained by the disobedience of the people, as if the Lord should have said, Descende de honore; Descend from thine honour. But it is evident, in that Moses presently upon these words came downe from the mount, that the Lord spake of his locall descending. 3. Tostatus giveth this reason, why he is bid to descend: because it was not necessarie, that Moses now should stay any longer, to receive lawes and precepts for the people: for they should be given in vaine to such a disobedient people. But the Lord even at this instant had given Moses the tables of the law; therefore that was not the reason. 4. But he is willed to goe downe quickly, Vt effraenem populi licentiam cohiberet; That he might stay the unbridled licentiousnesse of the people, and to chastise them for their disobedience, Gallas. He sendeth him downe, Ad puniendum corum peccatum, &c. to punish their sinne, Lyran. Ferus.
QUEST. XXVI. Why the Lord saith to Moses, Thy people.
Vers. 7. FOr thy people, which thou hast brought, &c. 1. Some doe expound it thus, Tuus, cognitione carnis, vel affectu sollicitudinis; Thy people, in respect of the kindred of the flesh, or loving care, Interlinear. But more is thereby signified. 2. Some thinke by this which is added (thy people) Mosem quodammodo vocari in partem criminis, &c. That Moses here after a sort is brought into the crime to trie his patience, Calvin. He saith, (thy people) ad cumulum criminis, ut etiam ipsum Mosem peccasse significetur; To accumulate the crime, thereby to signifie, that Moses in a manner had sinned in them, Cajetan. But Moses could no way be touched with their sinne, being not at all accessarie unto it.
3. The most doe make this collection; that God, who, while they were obedient, vouchsafed to call them his people: now doth renounce them, calling them, not my people, but thy people: Quia me peccando deseruit; Because they have forsaken me by their sinne: as the Angell Gabriel saith unto Daniel, thy people, in the same sense, Seventie weeks are determined upon thy people, to finish their wickednesse, Dan. 9.24. Hierom, Dum sancte vivimus Domini sumu…, cùm peccamus nostri sum… ; While we live well,In Dan. 9. we are the Lords, but when we sinne, we are our owne, Lippom. Pellican. So also, Osiander, Simlerus, Ferus. Though Calvin mislike this sense, yet it is warranted by that place, Deut. 32.5. They have corrupted themselves, not being his children, Iunius.
4. And beside, the Lord in this speaking doth tax their ingratitude: thy people, whom thou hast wrought all these wonders for, and done so much for, they have corrupted themselves, Pelarg.
5. And in that the Lord doth attribute unto Moses their deliverance, which was wrought by his owne hand, and calleth them his people: this he doth, to make Moses more carefull for the reformation of the people, Vt ipse videns omnia sibi …ncumbere, tanquam suos diligent…r castiget; That he seeing all to lie upon him, should diligently chastise them, and see unto them as his owne, Tostat. Gallas.
QUEST. XXVII. Of the greatnesse of the sinne of the Israelites, as the Lord himselfe describeth it.
Vers. 7. HAth corrupted their wayes, &c. 1. That is, of themselves, being not seduced by others, but of their owne corrupt inclination, they have committed this great iniquitie, Simler. 2. Like as a wife corrupteth her selfe by adulterie, so had they falsified their faith toward God, by their spirituall fornication, Oleaster. 3. They were soone turned out of the way, there were not fully six weeks passed since the law was delivered, Ferus, Simler. 4. And from the way which God commanded them, with thunder and lightning, and some of those terrible signes remained still in their sight: as the thicke cloud in the top of mount Sinai, into the which Moses was entred to speake with God, Simler. 5. Then followeth the particular description of their sinne: 1. They had transgressed directly against the first and second Commandement, in making a molten image, Ferus. 2. And the same an image of a brute beast, being more brutish and without understanding themselves, Simlerus. 3. They had not onelyonly made it, but worshipped it: 4. Yea offered sacrifices unto it, Tostat. 5. And more than that, Beneficium meum idolo imputarunt; They have ascribed my benefit of their deliverance to an idoll, Interlinear. 6. Obtulerunt vitulo, quae ipsis dederat; They offered toward the calfe, the things which he had given them, their jewels and earings, which they received of the Egyptians, the Lord having so moved their hearts, Ferus. 7. And to make up the measure of their sinne; the Lord saith, they were a stiffnecked people, intractable, and incorrigible, Simler.