Commentary on Exodus, Commentary · Chapter 32
CHAP. XXXII.
Verſe 1. AND when the People.] Not the whole Body of the Congregation; but ſo many of them, that the reſt durſt not appear to oppoſe their deſires.
Saw that Moſes delayed to come down out of the Mount.] The Jews fancy that he ſtayed beyond the time that he had appointed for his return to them. But that is not likely; for he himſelf was not told how long God would detain him there. See XXIV. 14. The meaning therefore is, that he ſtayed longer than they expected; ſo that they did not know what to think of it. And having as yet received no Directions about the Service of God, for which they were called out of Egypt (VII. 16. and other places) they thought it was time to deſire Aaron to ſet about it, in ſuch a way as other People ſerved their Gods.
The people gathered themſelves together unto Aaron.] They applyed themſelves to him, as being left by Moſes, to be the chief Director and Governour of Affairs, together with Hur during his abſence, XXIV. 14. And according to the Computation made concerning the time of his going up into the Mount, (See XXIV. 18.) this hapned upon the fifteenth of our July; which Month the Hebrews call Tamuz.
And ſaid unto him, Ʋp.] One cannot think that they ſpake thus to him, at the very firſt word; but other Diſcourſe paſſed before this: unto which Aaron, in all probability, making ſome difficulty to conſent, and perſwading them not to perſiſt in their Demand, they would not be denied any longer, but ſaid in a ſeditious manner, Ʋp, make no further delay, for we will have what we deſire.
Make us Gods.] Or rather, make us a God: for ſo Nehemiah expreſſes it in the Singular Number, IX. 18. and ſo Elohim is often tranſlated, XX Gen. 13. XXXV. 7, &c. For their meaning was, Make us a ſacred Symbol or Sign, as other Nations have, that may repreſent God in a viſible manner to us. So the Jews expound it in Pirke Elieſer, c. 45. They ſaid to Aaron, the Egyptians extol their Gods, they ſing and chant before them; for they behold them with their eyes. Make us ſuch Gods as theirs are, that we may ſee them before us. And ſo R. Jehudah in the Book Coſri, P. I. Sect. 97. They deſired a ſenſible Object of Divine Worſhip to be ſet before them; not with an intention to deny God, who brought them out of Egypt: but that ſomething in the place of God might ſtand before them, when they declared his wonderful Works. Such, no doubt, was their meaning; for they could not be ſo ſenſleſs as to imagine the true God could be made by a Man; or that an Image could go before them (as it here follows) which may have feet, but cannot walk, as the Pſalmist ſpeaks. And therefore Eben-Ezra judiciouſly interprets it, Some Corporeal Image in which God may reſide.
Which ſhall go before us.] Conduct us through the Wilderneſs. God himſelf in a Pillar of Cloud and Fire, hitherto went before them: but that Cloud now covering the Mount where Moſes was, and not ſtirring at all from thence, they imagined, perhaps, that Moſes being loſt, it would no longer lead them as it had done.
For as for this Moſes, &c.] This doth not ſeem to be the Language of thoſe who had any regard to him.
We wot not what is become of him.] They thought, perhaps, that he was conſumed in the Mount, by the Fire which ſhone from the Face of God, as Jonathan paraphraſes it. Greg. Nyſſens Reflexion upon this Demand of the People is very natural; That they were like School-boys, who in the abſence of their Maſter, were carried foreign, with ſenſleſs impetuous Motions into Rudeneſs and Diſorder, p. 183. de Vita Moſis. For there were many among them who were infected with the Egyptian Idolatry, as we learn from XXIV Joſh. 14. XX Ezek. 7, 8. XXIII. 3, 8. And therefore hankering after that way of Worſhip by Images, which they had learnt there, they took this opportunity to deſire a viſible Repreſentation of God among them, as the Egyptians had. And ſo St. Stephen looks upon this as a turning back in their hearts unto Egypt, VII Acts 39, &c.
Ver. 2. And Aaron ſaid unto them, break off the golden ear-rings, &c.] This confirms what I ſaid, that there was ſome debate about this matter, before they ſpake thoſe words to him v. 1. Ʋp, make us Gods, &c. For it is not credible that Aaron would immediately conſent to ſo foul a Fact as this, without the leaſt Argument againſt it. Which is ſo unlikely, that the Jews have deviſed this Tale; That Hur rebuked them in his Preſence, the People fell upon him and killed him: which affrighted Aaron into a ſpeedy Compliance.
The golden ear-rings.] Theſe, it is probable, were ſome of the Jewels which they borrowed of the Egyptians, XII. 35. and poſſibly might have worn ſuperſtitiouſly, as I obſerved XXXV Gen. 5. they did very anciently. There are thoſe who think Aaron hoped they would not have eaſily parted with theſe; and ſo their Deſign might have been broken.
From the ears of your Wives, of your Sons, and your Daughters.] Men wore theſe Ornaments in the Eaſtern Countries, as well as Women; as we find in the ſtory of the Iſhmaelite and Midianite Souldiers, VIII Judg. 24. and Pliny L. XI. c. 31. In Oriente quidem & viris aurum eo loci, &c. In the East it is eſteemed an Ornament for Men to wear Gold in that place; ſpeaking of their Ears. See Bochart. Hierozoic. P. I. L. I. c. 34.
Ver. 3. And all the People.] All that were engaged in this Deſign; who were ſo many (as I ſaid v. 1.) that the reſt it's likely durſt not oppoſe it.
Broke off the golden ear-rings which were in their ears, and brought them to Aaron.] So zealous is Superſtition; which prevails over Pride and Covetouſneſs.
Ver. 4. And he received them at their hands.] They ſeem to have preſented them as an Offering, towards the making of a Repreſentation of God; wherein every one of them might have an Intereſt: and accordingly Aaron accepted them.
And faſhioned it with a graving tool.] The Hebrew word cheret (which we tranſlate graving Tool) is uſed for a writing Pen, VIII Iſa. 1. and for a criſping Pin, which Women uſed about their Hair, III Iſa. 22. And therefore Interpreters take it here for an Inſtrument of Engraving. And ſome think that Aaron made ſuch marks with it in this Calf, as there were in the Egyptian Apis: which was a Cow that had a Spot on her right ſide like a Creſcent (as ſome Writers ſay, though Herodotus ſay otherwiſe, and the marks are variouſly reported. See Pignorius in his Menſa Iſiaca, p. 18, &c.) and a ſquare white ſpot in the forehead. But others think it more likely, that the Calf coming rough out of the Mould, Aaron only poliſhed it with a proper Tool. For though Apis was in great honour among the Egyptians, yet it was a living Cow, and not the Image of one, which they had in ſuch Veneration. Therefore Mr. Selden (in his Syntagma I. de Diis Syris, c. 4.) takes it to be more probable, that this golden Calf, or Ox, or Bullock (for ſo the Pſalmist differently calls it, CVI. 19, 20.) was made in imitation of that golden Ox that repreſented Oſiris; which was very famous among the Egyptians. Who had a mighty Veneration for the River Nile, called in Hebrew Sichor (from whence came Siris) and for the Dog-ſtar (called Siris likewiſe) at whoſe riſing that River began to ſwell; and for the Sun (which was principally meant by this Name) to whom both the Bull at Heliopolis, and the Ox at Memphis were Conſecrated, as Macrobius tells us L. I. Saturnal, c. 21. But though all this be very ingenious, yet the truth of it may be well queſtioned, as I ſhall ſhow preſently; when I have noted that this Tranſlation, faſhioned it with a graving Tool, is not ſo agreeable to what here follows, as another which the Hebrew words will as well bear.
After he had made it a molten Calf.] The words in the Hebrew are, and he made it, &c. we tranſlate them after, &c. to make this agree with what goes before according to our Tranſlation, he faſhioned it with a graving Tool: which may as litterally be tranſlated he bound them up in a bag. For we find the word jatzar, which we here tranſlate faſhioned, to have the ſignification alſo of binding or tying up: and cheret in the Plural Number to ſignifie a bag, 2 Kings V. 23. And thus the Prophet Iſaiah (as Bochart obſerves) deſcribes the making of Images, XLVI. 6. they laviſh Gold out of the Bag, and they make it a God. Which agrees with what is here ſaid of Aaron, He received the Ear-rings, and put them in a Bag, and then having made a Mold, caſt them into it, and made a golden Calf. See v. 24.
A molten Calf.] So he calls it, becauſe it was no bigger than a Calf, though the Head was like an Ox: and therefore, as I obſerved before, ſo called by the Pſalmist. What moved Aaron to repreſent God in this ſigure, is hard to reſolve. Moſt think he imitated the Egyptians, among whom he had long lived: which ſeems not to me at all likely, ſince he had ſeen the Judgment that God executed againſt all their Gods, XII. 12. yet ſo great a Man as J. Gerh. Voſſius hath taken a great deal of pains to prove, that Joſeph was adored by them under the Name of Apis and Serapis: and that his Symbol was an Ox. This he hath laboured to ſupport by many ingenious Conjectures. But it is not likely, if he were thus publickly honoured as a God, that a King ſhould ariſe who knew not Joſeph; i. e. had no regard to him, I Exod. 8. and another ſucceed him, who endeavoured to ruin all his Kindred. The Worſhip of Serapis alſo was not ſo ancient; for Herodotus ſaith not a word of it, nor any Body elſe till the time of Alexander the Great; and many Authors ſay it was brought into Egypt out of Pontus by Ptolomy: See Bochartus in his Hierozoic. P. I. p. 338. And though Apis was more ancient, yet not of ſuch antiquity as Moſes, as a very learned Perſon of our own (Dr. Teniſon, now Archbiſhop of Canterbury) hath ſhown in his Book of Idolatry, Chap. VI. Part 4, 5, &c. And as for Oſiris, both Plutarch and Strabo ſay he was the ſame with Apis: which was not then known, as I have ſaid, in Egypt, no more than Typhus or Typhon, whom Philo thinks to be here intended; but was certainly a later Invention, and as Bochartus imagines, repreſented Moſes himſelf, though very much diſguiſed.
Cuperus indeed hath made it probable (in his Harpocrates, p. 83, &c.) that there was a Serapis worſhipped in Egypt, before that brought out of Pontus: But whether it be ſo or no, I do not take it to be at all material, becauſe it is not likely that Aaron would make ſuch a Repreſentation of the Divinity, as was in uſe among them from whoſe Slavery God had lately deliver'd them. For how could he think the LORD, to whom he proclaimed a Feaſt, would be pleaſed to be repreſented by any of thoſe Idols, on whom, as I ſaid before, he had executed Judgment, at their departure out of Egypt? Or what reaſon is there to think the Iſraelites themſelves could be inclined to think their God to be like any thing, which that People worſhipped, who abhorred the Sacrifices which the God of Iſrael required? Their Conjecture ſeems to me far more likely, who think that Aaron, in making this Calf, took his pattern from ſome part of the SCHECHINAH which appeared to him and the Elders of Iſrael (when they eat before God, XXIV. 10.) attended with the Angels: Some of which called Cherubim, they think appeared with the faces of Oxen. But as there is no mention in that place of Cherubims, nor of the Angels appearing in any ſhape whatſoever; and Moſes expreſly ſaith, the Iſraelites ſaw no manner of Similitude on the day when the LORD ſpake to them in Horeb, IV Deut. 15. (and therefore Aaron and the Elders, in all probability ſaw none afterward) ſo I think there is no evidence that the heavenly Miniſters at any time appeared in this ſhape, till the SCHECHINAH departed from the Temple, in the days of Ezekiel. See XXV. 18, 20.
After all this conſidered, Aaron ſeems to me to have choſen an Ox to be the Symbol of the Divine Preſence, in hope the People would never be ſo ſottiſh as to worſhip it; but only be put in mind by it of the Divine Power, which was hereby repreſented. For an Oxes head was anciently an Emblem of Strength, and Horns a common ſign of Kingly Power. So they were among the Phoenicians (as Pignorius obſerves in his Menſa Iſiaca, p. 15. out of Euſebius his Praepar. Evang. L. I. cap. ult.) and among the Egyptians (as Diodorus Siculus relates L. I.) and among the Romans, as appears by that famous ſtory of Genucius Cipus (in Val. Maximus L. V. c. 6.) who when he was Praetor had Horns come out of his Head on a ſudden, as he was going out of the City to the Wars: whereupon he was told, Regem eum fore, ſi in Ʋrbem revertiſſet, That he ſhould be a King, if he returned into the City. And ſomething like it is related by Julius Capitolinus concerning Clodius Albinus, at whoſe Birth a Cow brought forth a Calf with purple Horns, which they lookt upon as ſignum Imperij, a Token of Empire. Which made the ancient Fathers, perhaps, when they ſpake of this Calf, or Ox of Aarons, mention only its Head. For ſo doth Tertullian (L. ad verſus Judaeos c. 1.) cum proceſſiſſet eis bubulum caput: and St. Cyprian, Lactantius, St. Hierom, St. Ambroſe, and others: Not becauſe they thought Aaron made only the Head; but becauſe this was the principal part whereby God was repreſented.
And they ſaid.] The People cried out aloud.
Theſe be thy Gods, O Iſrael.] Or, as Nehemiah expreſſes it, IX. 18. This is thy God, &c. the Image or Symbol of the Divine Majeſty: or as Abulenſis interprets it, His Divine Vertue reſideth in this golden Body. The Plural Number is commonly uſed for the Singular, eſpecially when God is ſpoken of, as I obſerved before, XX Gen. 13. XXXV. 7. 2 Sam. VII. 23.
Which brought thee up out of the Land of Egypt.] This ſhows they lookt upon this Ox, only as a Repreſentation of the Almighty LORD their God; for it being but newly made, they could not imagine they were brought by it from the Egyptian Slavery, but by his Power, which perhaps they fancied now reſided in it.
Ver. 5. And when Aaron ſaw it, he built an Altar before it.] As at the Peoples requeſt he made it, ſo he ſeeing them receive it with ſuch applauſe, preſently Conſecrated it; by building an Altar, offering Sacrifices, and keeping a ſolemn Feaſt in its honour.
And Aaron made proclamation.] Cauſed it to be publickly proclaimed throughout the Hoſt; that every one might have notice of the Solemnity.
And ſaid, to morrow is a Feast.] Which was a part of Worſhip ordained by his Authority.
To the LORD.] Not to this Ox, but to the Creator of the World, whom they worſhipped in this Image. Notwithſtanding which, this was no better than an Idol, VII Acts 41. and they groſs Idolaters, CVI Pſal. 19, 20. 1 Cor. X. 7. Some think indeed, that Moſes being gone, and, as they imagined, either burnt up or famiſhed, they deſired this Repreſentation of God to go before them and direct them, as a kind of Teraphim: but God allowed no ſuch viſible ſign to be made of his Preſence with them, which he knew would in a ſhort time have their Adoration.
Ver. 6. And they roſe up early on the morrow.] The next day, which was the XVIth of our July, they kept their Feſtival. And to ſhow their Devotion, they began betime in the Morning, and ſeem not to have ſtaid for Aaron: but, as it follows, offered Sacrifices themſelves.
And offered Burnt-offerings.] Which always preceded others. See XVIII. 12. XXIV. 5. where I obſerved that whole Burnt-offerings were intirely conſumed on the Altar being wholly Gods.
And brought Peace-offerings.] This intimates that ſome Perſons received what they brought; and perhaps they were the young men mentioned XXIV. 5. where I noted alſo that of Peace-offerings the People that brought them had a ſhare, that they might Feaſt with God; and they invited their Friends likewiſe to Feaſt with them. There is no mention either here, or in the other places, of Sin-offerings: whereof the Prieſts had a part, but not the People.
And the People ſat down to eat and to drink.] Upon the Sacrifices of Peace-offerings; whereof the People, as I ſaid, had their part: and by partaking of it, had fellowſhip with the Idol, to whom they were offered, as the Apoſtle ſhows, 1 Cor. X. 20, 21. Thus the Egyptians kept a foreign at the Feaſt of Apis; in imitation rather of the Iſraelites, than otherwiſe.
It may be fit here to note, That this Cuſtom of Sacrificing, and alſo of feaſting on the Sacrifice, in token of their Communion with him, to whom the Sacrifice was offered, was ſo very ancient, that it is not eaſie to believe the obſervation of St. Chryſoſtom to be true, That God gave no Commandment about Sacrifices, till after this Sin of worſhipping the golden Calf. When ſeeing their proneneſs to offer ſuch Sacrifices, he thought ſit to ordain them himſelf, and direct them to their right Object. Much leſs is it true, that before this foreign, we not find any where the Name of Sacrifice (as he ſpeaks Homil. XVII. upon Acts VII.) no not with the qualification of Grotius, who ſays (upon XV Exod. 26.) that there was no Law about Sacrifices, except that of the Paſſover, till after they had committed Idolatry. For beſides that there is an order how to make an Altar, on which to Sacrifice their Burnt-offerings (XX. 24.) which ſuppoſes God's intention about them; and the building of an Altar and actual Sacrifice upon it, at the Sealing of the Covenant between God and Iſrael, XXIV. 4, 5, &c. (which ſurely was not without God's command) there is an whole Chapter in this Book about Sacrifices at the Conſecration of Aaron and his Sons, before this ſin was committed, Chap. XXIX. and particular Directions given in the 38th and 39th Verſes of that Chapter, about the daily Burnt-offering. I omit what might be ſaid concerning the Oblation of Sacrifices from the beginning of the World, which it is hard to believe was without a Divine Inſtitution. St. Hierom's words therefore are alſo too large, who ſaith, in his Commentaries upon XX Ezek. that the Iſraelites received only the Decalogue before this Offence of the Calf: after which God gave them multiplices Legis Ceremonias, abundance of Legal Ceremonies. All that can be juſtly ſaid in this matter, is, That Moſes had not yet delivered to them the Commands before-mentioned, which God had given him; and that they had received but a few Commands about Sacrifices, till after this ſin: when the Precepts were multiplied, that they might upon all occaſions offer Sacrifice to God, and not to Daemons, as they were inclined to do. The daily Burnt-offerings were appointed before (as I ſaid) though not delivered to them; and ſo was the Sin-offering for the Conſecration of Aaron and his Sons, and the Altar, XXIX. 36, &c. But the Sin-offering for particular Perſons, and for the whole Congregation of Iſrael, and the great variety of Sacrifices, with the manner of them, were not yet preſcribed; and perhaps were ordained upon this occaſion, to preſerve them from Idolatry; though not meerly for that, there being reſpect in them to the great Sacrifice of Chriſt, eſpecially in that Sacrifice upon the Day of Expiation. But in general, it may be reaſonably thought that if they had not been perverſe, they might have been left more at liberty, to do theſe things at pleaſure, according to the Law of Nature; and they might perhaps have been permitted to offer Sacrifices every where, as the Patriarchs did, though there is no certainty of ſuch Speculations.
And roſe up to play.] So God commanded at their Feſtivities; and when they offered ſolemn Sacrifices to rejoyce before him, XII Deut. 6, 7. XVI. 11. as David did before the Ark, after he had ſacrificed Oxen and Fatlings, 2 Sam. VI. 13, 14, 15, 16. Thus they now expreſſed their Joy, by Muſick, and Dancing, and Songs, and ſuch like tokens of Mirth, which was wont to be very great upon their Feaſts. See v. 18. There are thoſe, who think, that after they had eaten of the Sacrifices to the Idol, and drunk liberally, they committed Fornication, after the manner of Heathen Worſhippers. Thus Tertullian expounds this Phraſe L. de Jejunio, cap. 6. Intellige Scripturae verecundiam; the Scripture modeſtly expreſſes their lewd filthineſs. And ſo this very word which we tranſlate here play, is uſed by Potipher's Wife, XXXIX Gen. 17. the Hebrew Servant came in, to mock me, i. e. to violate my Chaſtity. So that the Iſraelites did now, as they did afterwards when they worſhipped Peor, XXV Numb. 1, 2. And the truth is, theſe Sacrifical Feaſts, were turned among the Gentiles into Drunkenneſs and Laſciviouſneſs, which are wont to be Companions: inſomuch that the ancient Greeks, even Ariſtotle himſelf, as Athenaeus tells us, (L. II.) derived the foreign to be drunk, from foreign, after the Sacrifice; when they were wont to drink very largely. And it is alſo true, that nothing inticed Men to Idolatry, more than theſe filthy Pleaſures, which were a part of that Worſhip: yet I think it is not credible, that the Iſraelites at the very Dedication of their Idol, when they pretended much Religion, fell into ſuch foul practices, which were not at firſt committed among the Heathen. Nor is there any ſignification of it in this ſtory; but only of their ſinging and dancing, v. 18, 19. (accompanied, it is likely, with Muſick) which Philo indeed calls foreign, unſeemly Dances; but that was only, I ſuppoſe, becauſe they were in honour of a Calf. Nor did the Gentiles themſelves, as I ſaid, run at firſt into ſuch exceſs of Riot, as Athenaeus obſerves L. VIII. Deipnoſoph. where in the Concluſion of it, he deſcribes all the City full of the noiſe of Pipes, and Cymbals, and Drums, and the voice of thoſe that ſung in a great Feſtival; and thence takes occaſion to remember, that the Ancients obſerving what a great inclination People had to Pleaſure, took care they might enjoy it foreign, orderly and decently, by ſetting apart certain Times to entertain them with it. When in the firſt place they Sacrificed to their Gods, and then were left to take their Eaſe: that every one believing the Gods came to their Sacrifices, foreign, might behave themſelves at ſuch Meetings, with Modeſty and Reverence. For we are aſhamed, ſaith he, to ſpeak or do any thing unſeemly before a grave Perſon: and therefore ſuppoſing the Gods to be nigh them, foreign, they paſſed their Feſtival days, in ancient times, decently and ſoberly. And ſo he proceeds to ſhow how much the World was altered in his time, when nothing but mad revelling was to be ſeen on ſuch occaſions. He obſerves it alſo as a ſign of the ancient modeſty at theſe Feaſts, that they did not foreign lye along, foreign, but they ſat down to eat and drink, as the Iſraelites here did.
Ver. 7. And the LORD ſaid unto Moſes, go get thee down.] He had diſmiſſed him before, having done communing with him, XXXI. 18. and now ſends him away from the Mount in ſome haſte, at the end of the XL days mentioned XXIV. ult.
For thy People, which thou broughteſt out of Egypt.] Theſe words are generally lookt upon, as God's abandoning the Iſraelites, and diſowning them to be his People. But then, they would not have been Moſes his People neither, but utterly deſtroyed (v. 10.) Therefore the true meaning is explained by St. Stephen, who calls Moſes their foreign, Deliverer, VII Acts 35. becauſe by his hand God redeemed them; and in that regard they became his People.
Have corrupted themſelves.] He doth not mention Aaron, though he was very angry with him alſo, IX Deut. 20. becauſe the People were the beginners of the Revolt, and he complyed with them out of fear.
Ver. 8. They have turned aſide quickly out of the way, which I commanded them.] It was not much above ſix Weeks ſince they heard God charge them, in a terrible manner, not to worſhip any Image, XX. 4. and they ſolemnly promiſed to do whatſoever Moſes commanded them from God, v. 19. immediately after which, this Command is in a peculiar manner repeated v. 23. Ye ſhall not make with me Gods of Silver, neither ſhall ye make unto you Gods of Gold. Which, with all the reſt of his Judgments, they covenanted alſo to obſerve, XXIV. 3, 8. And therefore ſuch a ſpeedy Revolt, from ſuch Obligations, made their Crime exceeding heinous.
They have made them a golden Calf.] For what Aaron did was at their inſtigation.
And have worſhipped it.] By kiſſing it (ſaith R. Elieſer in his Pirke, cap. 45.) and bowing down to it; and then offering Sacrifice to it (as it here follows) and acknowledging it to be their Conductor out of the Land of Egypt.
Ver. 9. And the LORD ſaid unto Moſes.] He added this further, before he went down from the Mount.
I have ſeen this People.] Long obſerved their diſpoſition.
And behold, it is a ſtiff-necked People.] This Character of them is repeated XXXIII. 3, 5. XXXIV. 9. being a Metaphor from untamed Heifers, who draw their Necks and Shoulders back when they are put under the Yoke. The Prophet Iſaiah alludes to this, when he ſaith of this People, XLVIII. 4. Thy Neck is an iron ſinew, which would not bend. And Jeremiah V. 5. where he ſaith the great Men had broken the Yoke, and burst the Bonds.
Ver. 10. Now therefore let me alone.] Do not interpoſe in their behalf, with thy Prayers and Deprecations for them.
That my wrath may wax hot against them, and that I may conſume them.] That the juſt indignation I have conceived againſt them, may proceed to puniſh them with utter deſtruction.
And I will make of thee a great Nation.] Or, I will ſet thee over a great Nation; make the Prince of a mightier Nation than they (as the words are XIV Numb. 12.) for ſo the word Aſah (to make) ſignifies, 1 Sam. XII. 6. where we tranſlate it, advanced Moſes and Aaron. Which ſeems to be the meaning here, becauſe Moſes urges v. 13. the Promiſe made to Abraham, Iſaac and Jacob, as if that would not be made good if the People were all deſtroyed. Whereas there would have been no danger of that, if God had made a great Nation to ſpring from Moſes, who was of their Seed.
Ver. 11. And Moſes beſought the LORD.] The Hebrew word Challah, from whence comes Vaichall (which we tranſlate beſought) importing ſomething of Sickneſs and Infirmity; denotes that Moſes beſought the LORD with much earneſtneſs, and great agony of Mind.
His God.] He hoped he had not loſt his Intereſt in God, which the People had juſtly forfeited.
And ſaid, why doth thy wrath wax hot against thy people.] There was great reaſon for this high diſpleaſure againſt them, which God threatned v. 10. and Moſes himſelf was not only angry, but his Anger waxed hot, v. 19. yet he hoped other Reaſons would move the Divine Mercy to moderate his Anger; that is, not to puniſh them ſo ſeverely as they deſerved.
Which thou hast brought out of the Land of Egypt, with great power and with a mighty hand.] This is one ground of hope, That God would not on a ſudden deſtroy what he had employed ſo much Power to preſerve.
Ver. 12. Wherefore ſhould the Egyptians ſay, for miſchief did he bring them out.] This is another reaſon, that the Egyptians might not be led into a misbelief, or confirmed in their infidelity.
To ſlay them in the Mountains.] There were many Mountains beſides Sinai (where they now were) in that Deſert into which God led them; and they were the moſt dangerous part of it.
Turn from thy fierce wrath, &c.] Let theſe Conſiderations prevail for a Pardon.
Ver. 13. Remember Abraham, Iſaac and Iſrael, to whom thou ſwarest by thine own ſelf, &c.] This is the great Argument of all, the Promiſe made to their Forefathers, fathers, who were his faithful Servants, and this Promiſe confirmed by an Oath (often repeated) which he hoped God would faithfully fulfil.
I will multiply your ſeed as the Stars of Heaven.] XV Gen. 5. XXII. 17. This part of the Promiſe he had fulfilled; which made him hope he would fulfil the other part, which here follows.
And all this Land that I have ſpoken of will I give to your ſeed, and they ſhall inherit it for ever.] XII Gen. 7. XIII. 15. XV. 7. XXVIII. 13.
Ver. 14. And the LORD repented of the evil which he thought to do unto his people.] He did not change his Mind; for there was not a peremptory Decree, or definitive Sentence (as they ſpeak) pronounced againſt them: but only a ſignification of what they deſerved (v. 10.) which, unleſs it had been for the fore-named Reaſons, and Moſes his Interceſſion, he would have inflicted upon them.
Ver. 15. And Moſes turned.] From the Preſence of God, with whom he had been forty days.
And came down from the Mount.] From the place where he was with God, to that where he left Joſhua, waiting for his return. See XXIV. 13.
And the two Tables of the Teſtimony were in his hand.] Which God promiſed to give him, and one would think had ready prepared for him before he went up into the Mount, XXIV. 12. and when he was coming down delivered into his hands, XXXI. ult. They are called Tables of Teſtimony, becauſe God declared and teſtified therein, what his Mind and Will was, as I have often noted.
The Tables were written on both their ſides.] Some fancy that the Writing was both on the fore-part and the back part of them; that ſo the Ten Commandments might be read by thoſe who ſtood, either before or behind when they were ſet up; being written (according to this Conceit) twice over. But they were not made to be ſet up, but to be repoſited in the Ark; and therefore the meaning is, they were written on both the Leaves (as I may call them) which were to be folded up, and ſhut like a Book, when they were laid in the Ark.
On the one ſide and on the other were they written.] On the right hand, and on the left. How many were written on the one, and how many on the other, is variouſly diſputed, but cannot certainly be determined.
Ver. 16. And the Tables were the work of God, and the writing was the writing of God, graven on the Tables.] The Tables were made, and planed by God himſelf; as well as the Letters written by him, XXXI. 18. and no Creature imployed in either Work; much leſs Moſes, who ſeems to have found them ready prepared for him, when he came into the Mount, as I obſerved before from XXIV. 12.
Ver. 17. And when Joſhua heard the noiſe of the people, as they ſhouted.] Being come to the foot of the Mount, they could eaſily hear the noiſe which the People made in the Feſtival.
He ſaid unto Moſes, there is a noiſe of war in the Camp.] Knowing nothing of the occaſion, he took it for the noiſe which Soldiers make (called by the Hebrews teruah, by the Greeks foreign) who make a great ſhout when they give the onſet; and much greater when they get the Victory.
Ver. 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.] Being before inſtructed by God what: the People were a doing (v. 7.) Moſes could eaſily correct his Miſtake; aſſuring him it was neither the cry of ſtrength, nor of weakneſs (as the words are in the Hebrew) i. e. of Conquerours, as we rightly tranſlate it, or of thoſe that are overcome.
But the noiſe of thoſe that ſing do I hear.] Out of merriment in a Feſtival. For thus Apis was brought in ſolemn Pomp to Memphis, the Royal City; the Children going before in Proceſſion, and ſinging a Song of Praiſe to the Deity. Which was not the Pattern to the Iſraelites, nor borrowed, perhaps, from them; but the common Practice of the World on ſuch occaſions, from ancient Times, as I obſerved before out of Athenaeus (v. 6.) whoſe words are, foreign. And this was part of the Entertainment in private Feaſts; as appears by thoſe known words of Homer,
—foreign
foreign.
They feaſted upon excellent chear, and were very merry; and then the Divine Songſter ſung among them.
Ver. 19. And it came to paſs, aſſoon as he came nigh unto the Camp.] Which was at ſome diſtance from the Mount, XIX. 21, 23. XX. 21. XXIV. 1.
That he ſaw the Calf and the dancing.] Which began early in the morning, and continued all day: for we may preſume it was towards the evening before Moſes got to the Camp; having ſpent a conſiderable part of the day in beſeeching God for them.
And Moſes anger waxed hot.] The ſight of their Madneſs, turned his Compaſſion he had for them (v. 11, 12, &c.) into a kind of Rage.
And he cast the Tables out of his hands, and he brake them beneath the Mount.] He did not do it till now (though he knew their guilt, and no doubt was affected with it before he came night to the Camp, and ſaw the Calf and dancing) becauſe he would have the People ſee how he reſented their wickedneſs, and with what indignation it filled him. And now he did it, no doubt, by the ſame Divine Impulſe, or Heroick Motion, which ſtirred him up to kill the Egyptian. See II. 12. For he is never blamed for this; and therefore did it by a Divine incitement: to ſhow the Iſraelites, how unworthy they were to be eſpouſed to God (as ſome have expreſſed it) by theſe Inſtruments, or Deeds, which were moſt precious Tokens of God's love to them. To this effect Abarbinel diſcourſes, Moſes did not leave the Tables in the Mount where they were delivered to him, when he heard how the People had revolted: but brought them along with him, that he might make all Iſrael ſenſible what they had lost, by breaking them before their eyes.
Ver. 20. And he took the Calf which they had made, and burnt it in the fire.] Melted it down; ſo that though the Matter remained (i. e. the Gold) yet the form and external ſhape of the Calf was ſo deſtroyed, that it might be ſaid properly enough to be burnt. For the Romans (as Bochart obſerves) called that place where they melted their Metals Ʋſtrina.
And ground it to powder.] Some have pretended to the knowledge of an Herb, which will diſſolve Gold, and reduce it to Aſhes: but they do not ſay what it is, or that it was to be found in that Wilderneſs. And if Moſes had known, and uſed this Secret, what need was there of his grinding it again, after it was diſſolved to Aſhes? It is moſt likely therefore that this was done with a file, whereby it was grated into duſt as ſmall as flour, which is ground in a Mill. With ſuch duſt, ſome powdred their own Hair, and the Mains of their Horſes (as Bochart obſerves in his Hierozoicon P. I. L. II. c. 34.) which made them glitter and ſparkle when the Sun ſhone upon them.
And ſtrawed it upon the water.] Of the Brook which deſcended out of the Mount, XVII. 6. IX Deut. 21. By which means the Calf was utterly aboliſhed; and demonſtrated (as Abarbinel notes) to have no more Divinity in it, than the duſt, or water hath.
And made the Children of Iſrael drink of it.] He did not conſtrain them; but having no other water, they could not avoid, when they were thirſty, to drink with this mixture. Which Moſes threw into it, not to diſcover who were guilty of Idolatry, as the Jews fancy, who ſay this was like the Water of Jealouſie, V Numb. 27. which made their Bellies ſwell, or their Beards, as ſome have ſince fabled, turn yellow (for it was a general Apoſtacy, v. 1, 3.) but to make them ſenſible how vile a thing this Idol was; which was gone into their Draught, and mixed with their Dung and their Urine. They that have a liſt to ſee the Conceits of the Jews about it, may look into Selden de diis Syris Syntag. I. c. 4. and J. Wagenſeil upon Sota, p. 1128.
Ver. 21. And Moſes ſaid unto Aaron, what did this people unto thee?] It was not ſufficient that the Idol was deſtroyed, but he thought fit to call his Brother to an account, for his miſ-government in his abſence. Who makes a very weak defence, as all Commentators obſerve, to whom I refer the Reader. And ſhall only note, That the beſt Apology he could have made had been this (if it had been true) that he only repreſented God unto them, as he had repreſented himſelf to him and the Elders of Iſrael; when the Cherubims, in the form of Oxen, made part of the Train of the SCHECHINAH or Divine Majeſty. But he ſays not a word of this; which I ſuppoſe therefore is a groundleſs opinion.
That thou hast brought ſo great a ſin upon them.] If they had made or built an Houſe for the Divine Worſhip (ſaith Sepher Coſri in the place above-named) according to their own fancies; that they might have offered their Sacrifices there, and directed their Devotions thither, it would not have ſeemed to me ſo grievous a ſin: for at this day we make ſuch Houſes, and have a veneration for them, and promiſe our ſelves the Divine Benediction in them, &c. But to make an Image, was directly againſt the Command of God; and to fancy that he would be preſent with that which he abhorred, very much aggravated the Crime.
Ver. 22. And Aaron ſaid, let not the anger of my Lord wax hot.] He beſeeches him in a very humble manner to hear him calmly.
Thou knowest the people.] He had been long acquainted with their rebellious and obſtinate Humour: which made them fall a murmuring as ſoon as ever they were delivered from Pharaoh at the Red-ſea, XV. 24. XVI. 2, &c.
That they are ſet on miſchief.] The words in the Hebrew beráhu, are more emphatical, they are in wickedneſs, or in Idolatry: like that expreſſion in St. John, 1 Epiſt. V. 19. the whole World lyeth in wickedneſs. Or as we ſay in our Language, they were ſtark naught.
Ver. 23. For they ſaid unto me, Make us Gods, &c.] This Verſe is but a recital of what the People ſaid to him, v. 2. ſee there.
Ver. 24. And I ſaid unto them, Whoſoever hath any Gold let him break it off; ſo they gave it me.] This is the ſenſe of v. 2. & 3.
Then I cast it into the fire, and there came out this Calf.] He ſpeaks as if he did not make the Calf, but the Gold being caſt into the fire, out it came in this form. Which made Dr. Jackſon think it more than probable, that there was ſome Magical or Daemoniacal skill practiſed in the ſudden moulting of this Idol, which very much increaſed the Peoples Superſtition to it. For what elſe, ſaith he, could Aaron mean by theſe words, I caſt it into the fire, and there came out this Calf, than that there was ſome ſecret inviſible operation whereby it was moulded into this form, in an inſtant: which raiſed, as I ſaid, the Peoples Devotion to it? Herein he follows ſome Jews, who go a great deal further, ſaying, That the Devil entred into it, and made it roar like a Bull, to ſtrike a greater awe into the People, as R. Juda ſaith in Pirke Elieſer, c. 45. And in Tanchuma they ſay, it not only roared, but danced alſo. Which ſeem to me to be Conceits invented for the Excuſe of Aaron; who is ſaid plainly enough, v. 4. to have made this molten Calf. Which he could not have done without deſigning it, and running the Gold into a Mould of this Figure.
Here is no account at all given, what Judgment Moſes made of this defence; but it appears by IX Deut. 20. that God was ſo angry with him, that he had been deſtroyed, if Moſes had not interceded for him, and beſeeched God to pardon his weakneſs in complying with a People ſet on Miſchief (v. 22.) For no doubt, in his own Mind he was againſt this Fact, as the Levites were, of whom he was the Chief.
Ver. 25. And when Moſes ſaw that the people were naked.] Without the Divine Protection. For the Glory of the LORD in the Cloud, it is likely departed, and went up from them; which we read deſcended again, XXXIII. 9.
For Aaron had made them naked, &c.] Laid them open by this Sin, to the Scorn of all their Enemies; who ſhould hear of ſuch a ſhameful Revolt from their God.
Ver. 26. Then Moſes ſtood in the gate of the Camp.] Where the Courts of Judgment were wont to ſit, to hear Cauſes and to puniſh Offenders. So it was in their Cities, in after times, which it is likely was derived from the uſage now: as now they did but follow the practices of their Fore-fathers. For in the days of Abraham the City Gate was the place where all publick and private Buſineſs was tranſacted, XXIII Gen. 10, 18. which ſeems to have been the manner in all the Country; for at Schechem we find, as well as here at Hebron, when Hamor and his Son propoſed to make an Alliance with the Iſraelites, they motioned it to the People at the Gate of the City, XXXIV Gen. 20. Which was the ſame thing with the Forum or Exchange among the Romans: the Market being alſo held here, where there were Seats for the Judges and Elders.
And ſaid, Who is on the LORD's ſide?] Abhors this Idolatry, and cleaves to the Worſhip of the LORD only?
Let him come unto me.] To receive his Commands; who was under God their Leader.
And all the Sons of Levi gathered themſelves together unto him.] If not the whole Tribe, yet as many as had any Zeal for the LORD; who were the moſt. This is an Argument there was a general defection of the People to this Idolatrous Worſhip, that none but the Sons of Levi appeared to joyn with Moſes on this occaſion.
Ver. 27. And he ſaid unto them, thus ſaith the LORD God of Iſrael, put every man his ſword by his ſide.] The LORD himſelf, by his Command, warrants what I bid you do.
And go in and out from gate to gate throughout the Camp.] They were not to go into their Tents (where they who were ſenſible of God's Diſpleaſure, it may be preſumed were bemoaning their ſin) but to kill every one they met in the Street.
And ſlay every man his Brother, and every man his Companion, &c.] All the Iſraelites were Brethren; and they are commanded to ſpare none they met withal, becauſe they were near Relations, or Friends, or next Neighbours. Some may imagine this too hazerdous an Undertaking, the Levites being but a very ſmall number, in compariſon with the People of Iſrael. But having God's warrant, they were conſident none would have the Courage to oppoſe them; for Guilt makes Men timorous: and the Levites alſo found them, as Men uſed to be at the concluſion of a Feſtival, weary with their Dancing and Sports. Beſides, there are thoſe who by their being naked, v. 25. underſtand they were unarmed: for Aaron had diſarmed them to their ſhame, by ſetting up the Calf for them to dance about; which made them lay aſide all thoughts of their Arms, and ſo were more eaſily ſlain by the Levites.
Ver. 28. And the Children of Levi did according to the word of Moſes.] Who being, under God, their chief Ruler, paſſed this extraordinary Sentence upon the Offenders, without the common Proceſs in Courts of Judgment, as Mr. Selden obſerves L. II. de Jure N. & G. c. 2. in the end of it.
And there fell of the people that day about three thouſand men.] The Vulgar hath twenty three thouſand; contrary to the LXX. as well as the Hebrew Text, and all the Eaſtern Verſions, except the Arabick, printed at Rome in this Age, and manifeſtly out of the Vulgar Latin, as Mr. Selden hath obſerved in the ſame place, and Bochart ſhows largely to be againſt all the ancient Tranſlations and Writers, Hieroz. P. I. L. II. c. 34. p. 353. Where he notes alſo out of Philo, theſe three thouſand to have been foreign, the principal Ring-leaders of this Impiety.
In memory of theſe Diſaſters, the Breaking of the Tables, and this Slaughter, the Jews keep a Faſt every year, on the XVIIth of Tamuz; which by Jac. Capellus computation, anſwers to the XVIth of our July.
Ver. 29. For Moſes had ſaid, conſecrate your ſelves to day to the LORD.] Or, Moſes ſaid, ye have conſecrated your ſelves, &c. Which way ſoever we take it (either as ſpoken before the Execution, to encourage them to it; or afterward, to commend them for it) the meaning is, That this Act was as acceptable to God as a Sacrifice, and had procured them the honour to wait upon him as his Miniſters.
Every man upon his Son, and upon his Brother.] This ſeems to ſignifie that ſome of the Tribe of Levi had alſo prevaricated; to whom theſe pious Levites had no regard, but killed them indifferently with the reſt, though they met with one of their own Children. For which they are highly commended by Moſes in his Bleſſing, XXXIII Deut. 9. But it may ſignifie no more, but that they went out with this ſincere Reſolution to ſpare none, though never ſo dear to them.
That he may beſtow upon you a bleſſing this day.] This Bleſſing was the Preferment of the Tribe of Levi, to be God's Miniſters in his Houſe; and to enjoy all the Tenth of the Land for an Inheritance, XVIII Numb. 21, 24.
Ver. 30. And it came to paſs on the morrow.] Which was the XVIIIth day of Tamuz, or our XVIIth of July.
That Moſes ſaid unto the people.] Whom he aſſembled together, that he might make them ſenſible of their ſin.
Ye have ſinned a great ſin.] He ſet their ſin before them, it is likely, in all its aggravating Circumſtances.
And now I will go up unto the LORD.] But he would not have them deſpair of recovering God's Favour; though he could not abſolutely aſſure them of it.
Peradventure I ſhall make an atonement for your ſin.] That God might not inflict any further Puniſhment upon them.
Ver. 31. And Moſes returned unto the LORD.] Not, as yet, to the place where he was before with the LORD for forty days; but to ſome part of the Mount where he might put up his moſt fervent Prayers to God; by which his Anger was turned away, as well as by Sacrifices.
And ſaid, O this people have ſinned a great ſin.] He begins his Prayers with a Confeſſion of their Guilt in a moſt pathetical manner.
And have made them gods of gold.] Contrary to the expreſs repeated Command of God, XX. 4, 23.
Ver. 32. Yet now.] Here follows his earneſt and moſt affectionate Deprecation for them.
If thou wilt, forgive their ſin.] Be thou pleaſed, or, O that thou wouldeſt forgive them. See Dr. Hammond upon XCV Pſal. not. 6.
Or if not, blot me, I pray thee, out of thy Book which thou hast written.] Let me die, rather than live to ſee the Evils that are coming on them, if thou puniſh them as they deſerve. God hath no need of a Book, wherein to Regiſter and Record any of his purpoſes: but the Scripture uſes the Language of Men, as the Jews ſpeak; who, to this day, retain this form of Speech, in their Prayer wherewith they begin the New-year.
O our Father, and our King, write us in the Book of the best Life, in the Book of Righteouſneſs, in the Book of Redemption.] They deſire, that is, to be preſerved that year, in a happy condition; free from ſin, from want, and from danger. See Theodorick Hackſpan, in his Annotations on this place.
Ver. 33. And the LORD ſaid unto Moſes, Whoſoever hath ſinned against me, him will I blot out of my Book.] This was all the Anſwer Moſes could obtain, That they only ſhould periſh, who had offended the Divine Majesty. Which doth not deny them a Pardon, if they ceaſed to offend him.
Ver. 34. Therefore now go.] Speak no more of this matter, but return to the Camp.
Lead the people unto the place of which I have ſpoken unto thee.] Take the Conduct of the People upon thee, to the Land which I promiſed to beſtow on them. This ſuppoſes God would not puniſh them as they deſerved; though by the words following, it appears he abated ſomething of his wonted kindneſs to them.
Behold, mine Angel ſhall go before thee.] Not the Angel ſpoken of XXIII. 20. but ſome leſſer Miniſter in the Heavenly Court, as appears from the next Chapter, v. 2. where he ſaith only, I will ſend an Angel before thee, viz. in the Pillar of Cloud and Fire, XIII. 22.
Nevertheleſs, in the day when I viſit, I will viſit their ſin upon them.] Upon the next occaſion to puniſh other Offences, I will further puniſh this. Whence the ſaying of R. Iſaac in the Gemara Sanhedrim, c. 11. There hath no vengeance come upon the world, in which there hath not been half an ounce of the firſt Calf. To which R. Ʋſchajah there hath reſpect, in theſe words; Till the days of Jeroboam the Iſraelites ſuckt but of one Calf, but afterward of three. That is, their Puniſhment was twice as great; for they made two Calves, though they had ſeen the terrible Puniſhment which came upon their Forefathers, from making one.
Ver. 35. And the LORD plagued the people.] With the Peſtilence, as ſome imagine, though it be not mentioned in Scripture. Or, he means all the Evils that afterward conſumed them in the Wilderneſs. But there are thoſe who underſtand this of the ſlaughter made by the Levites; which he briefly repeats (as the manner ſometimes is in theſe Writings) as a Concluſion to this Hiſtory of the Golden Calf.
Becauſe they made the Calf, which Aaron made.] Provoked him to make.