Bible Commentaries

Verses 1-6. - THE IDOLATRY OF THE GOLDEN CALF. During the absence of Moses in Mount Sinai, an absence of nearly six weeks, the Israelites grew impatient, and regarding their leader as lost to them, and the Divine Presence which they had hitherto enjoyed as lost with him, insisted on having a symbol of that presence made for them, which should henceforth go in front of the host and so lead them on in their journeyings. It would seem that the pillar of the cloud, which had gone before them from Succoth to Sinai, was now removed from the camp, and resting upon the "mount" where Moses was (Exodus 24:15). Under these circumstances they wanted a visible tangible something, in which they could regard the Divine Presence as resting, and whereto they might offer worship and sacrifice (ver. 8). They therefore went to Aaron, whom Moses had bid them consult in any difficulty (Exodus 24:14), and requested him to "make them a god." Aaron had not the courage to meet this request with a plain negative. As Augustine and Theodoret conjecture with much probability, he sought to turn them from their purpose by asking them to give up those possessions which he conceived that they most valued - viz, the personal ornaments of their wives and children. But he had miscalculated the strength of their fanaticism. The people immediately complied - the ornaments were brought in - and Aaron was compelled, either to fly from his word, or to lend himself to the people's wishes. He did the latter. Either looking to Egypt for a pattern, or falling back on some old form of Syrian or Chaldaean idolatry (see the comment on ver. 4), he melted down the gold and cast it into the form of a calf. The "god" being thus made, an altar was built to it (ver. 5) and sacrifice offered (ver 6). Such was the condition of affairs when Moses, having just received the two tables of stone, was warned by God of what had occurred, and bidden to descend from Sinai. Verse 1. - The people saw that Moses delayed to come down. He had been absent, probably, above a month. It was the first day of their worship when he descended; and a week would suffice for the collection of the ornaments, the formation of the mould, and the casting of the idol. Unto Aaron. It is not clear why no mention is made of Hur, who had been made co-regent with Aaron (Exodus 24:14); but perhaps Aaron was known to be the weaker of the two. Up, make us gods. Most moderns translate" a god." But the word is vague, and the speakers did not themselves perhaps care whether one idol was made or more. Which shall go before us. The Israelites were apparently tired of their long delay at Sinai, and were anxious to proceed upon their journey. They wanted a visible god at their head, to give them confidence and courage. Compare 1 Samuel 4:3-8. We wot not what is become of him. He might, they thought, be dead - he might have returned to Egypt - he might be going to stay always with God in the mount which they did not dare to approach. At any rate, he was lost to them, and they might never see him again.

Verse 2. - Break off. "Take off" would perhaps be a better translation. The ear-rings would not require any breaking. They were penannular, and could be removed by a smart pull. Your wives, your sons, and your daughters. See the comment on Exodus 3:22. It is implied that the men did not wear earrings. At an earlier date the household of Jacob, chiefly men, had worn them (Genesis 35:4).

Verse 3. - All the people broke off the golden ear-rings. Thus, as is supposed, disappointing Aaron, who had counted on the refusal of the women to part with their finery, and the reluctance of the men to compel them. Had ear-rings been still regarded as amulets (Genesis 1.s.c.) it is not likely that they would have been so readily given up.

Verse 4. - And fashioned it with a graving tool. Rather, "and bound it (the gold) in a bag." Compare 2 Kings 5:23, where the same two Hebrew words occur in the same sense. It is impossible to extract from the original the sense given in the Authorised Version, since the simple copula van cannot mean "after." When two verbs in the same tense are conjoined by van "and," the two actions must be simultaneous, or the latter follow the former. But the calf cannot have been graven first, and then molten. It is objected to the rendering, "he bound it in a bag," that that action is so trivial that it would be superfluous to mention it (Keil). But it is quite consonant with the simplicity of Scripture to mention very trivial circumstances. The act of putting up in bags is mentioned both here and also in 2 Kings 5:23, and 2 Kings 12:9. They said. The fashioners of the image said this. These be thy gods. Rather, "This is thy God." Why Aaron selected the form of the calf as that which he would present to the Israelites to receive their worship, has been generally explained by supposing that his thoughts reverted to Egypt, and found in the Apis of Memphis or the Mnevis of Hellopolis the pattern which he thought it best to follow. But there are several objections to this view.

1. The Egyptian gods had just been discredited by their powerlessness being manifested - it was an odd time at which to fly to them.

2. Apis and Mnevis were not molten calves, but live bulls. If the design had been to revert to Egypt, would not a living animal have been selected?

3. The calf when made was not viewed as an image of any Egyptian god, but as a representation of Jehovah (ver. 5).

4. The Israelites are never taxed with having worshipped the idols of Egypt anywhere else than in Egypt (Joshua 24:14; Ezekiel 20:8; Ezekiel 23:3). To us it seems probable that Aaron reverted to an earlier period than the time of the sojourn in Egypt, that he went back to those "gods on the other side of the flood," which Joshua warned the Israelites some sixty years later, to "put away" (Joshua l.s.c.). The subject is one too large for discussion here; but may not the winged and human-headed bull, which was the emblem of divine power from a very early date in Babylon, have retained a place in the recollections of the people in all their wanderings, and have formed a portion of their religions symbolism? May it not have been this conception which lay at the root of the cherubic forms, and the revival of which now seemed to Aaron the smallest departure from pure monotheism with which the people would be contented?

Verse 5. - He built an altar before it. Aaron thus proceeded to "follow a multitude to evil" (Exodus 23:2), and encouraged the idolatry which he felt himself powerless to restrain. Still, he did not intend that the people should drift away from the worship of Jehovah, or view the calf as anything but a symbol of him. He therefore made proclamation and said, Tomorrow is a feast to the Lord (literally, "to Jehovah ").

Verse 6. - They rose up early on the morrow. The people were like a child with a new toy. They could scarcely sleep for thinking of it. So, as soon as it was day, they left their beds, and hastened to begin the new worship Burnt offerings and peace offerings. It is evident that both of these were customary forms of sacrifice - neither of them first introduced by the Law, which had not - except so far as the "Book of the Covenant" was concerned - been promulgated. Compare Jethro's offerings (Exodus 18:12). The people sat down to eat and drink. A feast almost always followed upon a sacrifice, only certain portions of the victim being commonly burnt, while the rest was consumed by the offerers. See the comment on Exodus 18:12. And rose up to play. This "play" was scarcely of a harmless kind. The sensualism of idol-worship constantly led on to sensuality; and the feasts upon idol-sacrifices terminated in profligate orgies of a nature which cannot be described. See the application of the passage by St. Paul in the First Epistle to the Corinthians (1 Corinthians 10:7), and compare verse Exodus 32:25

CHAPTER 32:7-14

Verses 7-14. - THE INTERCESSION OF MOSES. Moses, in Sinai, was so far removed from the camp, and the cloud so shut out his vision of it, that he had neither seen nor heard anything unusual, and was wholly ignorant of what had happened, until God declared it to him (ver. 7, 8). After declaring it, God announced his intention of destroying the people for their apostasy, and fulfilling his promise to Abraham by raising up a "great nation" out of the seed of Moses (ver. 10). No doubt this constituted a great trial of the prophet's character. He might, without sin, have acquiesced in the punishment of the people as deserved, and have accepted the promise made to himself as a fresh instance of God's goodness to him. There would have been nothing wrong in this; but it would have shown that he fell short of the heroic type, belonged to the ordinary run of mortals, was of the common "delf," not of "the precious porcelain of human clay." God's trial of him gave him an opportunity of rising above this; and he responded to it. From the time that he reached full manhood (Exodus 2:11) he had cast in his lot with his nation; he had been appointed their leader (Exodus 3:10); they had accepted him as such (Exodus 4:31); he had led them out of Egypt and brought them to Sinai; if he had looked coldly on them now, and readily separated his fate from theirs, he would have been false to his past, and wanting in tenderness towards those who were at once his wards and his countrymen. His own glory naturally drew him one way, his affection for Israel the other. It is to his eternal honour that he chose the better part; declined to be put in Abraham's place, and generously interceded for his nation (vers. 11-13). He thereby placed himself among the heroes of humanity, and gave additional strength and dignity to his own character. Verse 7. - Go, descend - i.e., "make haste to descend - do not tarry - there is need of thy immediate presence." Thy people, which thou broughtest, etc. Words calculated to awaken the tenderness between which and self-love the coming struggle was to be.

Verse 8. - They have turned aside quickly. A few weeks have sufficed to make them forget their solemn pledges (Exodus 19:8; Exodus 24:3), and fly in the face of a plain unmistakable commandment. A molten calf. In the contemptuous language of Holy Scripture when speaking of idols, such an emblematic figure as the Babylonion man-bull would be a mere "calf." That the figure made by Aaron is called always "a molten calf" - literally, "a calf of fusion" - disposes of the theory of Keil, that it was of carved wood covered with gold plates hammered on to it. These be thy gods, which have brought thee. Rather, "This is thy god, which has brought thee." The plural must be regarded as merely one of dignity.