Êxodo 32
John Trapp · Citado em PreceptAustin
Êxodo 32
Trapp says "“Aaron might make a calf, but the people made it a god, by adoring it.” Bush - And they rose up early, &c. Eagerly intent upon their idolatrous service, and apparently uneasy at its being delayed so long as until the morrow, they lost no time on the ensuing morning in bringing their burnt-offerings and peace-offerings, although of sin-offerings, which they most needed, we find no mention. They thoughtlessly exulted in the celebration of a festival which was soon to prove so fatal to them. (Notes Critical and Practical on the Book of Exodus Volume 2 different source - Volume 2) Bush - Sat down to eat and to drink. That is, upon the remainder of the oblation of peace-offerings, to a share of which the offerers were entitled. The burnt-offerings were wholly consumed as holocausts. By thus partaking of these offerings they were brought into forbidden fellowship with the idol, as is clear from the reasonings of Paul, 1 Cor. 10:17–21. The sad consequences of this apostasy they were soon made to experience. God’s jealousy burns very fiercely about his altar. (Notes Critical and Practical on the Book of Exodus Volume 2 different source - Volume 2) And rose up to play - The meaning of this phrase is not absolutely clear, for on one hand it could describe a celebration in general but on the other hand could have sexual overtones. The same verb play is translated "caressing" (Isaac caressing his wife) in Ge 26:8 and is translated in the Septuagint with the same verb paizo used to translate play in Ex 32:6. The only NT use of paizo is by Paul in describing Exodus 32 in 1 Cor 10:7 where he writes "Do not be idolaters, as some of them were; as it is written, “THE PEOPLE SAT DOWN TO EAT AND DRINK, AND STOOD UP TO PLAY (paizo).” John MacArthur for one feels that "PLAY" in 1 Cor 10:7 is "a euphemism for the gross sexual relations which followed the excessive feasting." While I personally favor that this idolatrous feast in Exodus 32 was associated with some element of immorality, it is not possible to be absolutely dogmatic. Either way, the sons of Israel were hardly "innocent," and in fact in later writings God castigates Israel His "wife" for her faithlessness and her going "a whoring (read prophecy in Dt 31:16KJV)!" Hamilton on to play - The extremes are to understand it as referring to a sexual orgy or simply to playful celebration. It is clear how the NIV translators read the last word of v. 6, lĕṣḥēq, “to indulge in revelry.” Childs (1974: 566) refers to “a religious orgy” that has begun, and Alter (2004: 495) speaks of “a bacchanalian celebration.” Toorn (1989: 202) says that the verb is “an unmistakable euphemism for sexual activities, like Akkadian ṣiāḫu.” (Exodus: An Exegetical Commentary) NET Note on to play - The form is לְצַחֵק (létsakheq), a Piel infinitive construct, giving the purpose of their rising up after the festal meal. On the surface it would seem that with the festival there would be singing and dancing, so that the people were celebrating even though they did not know the reason. W. C. Kaiser says the word means “drunken immoral orgies and sexual play” (“Exodus,” EBC 2:478). That is quite an assumption for this word, but is reflected in some recent English versions (e.g., NCV “got up and sinned sexually”; TEV “an orgy of drinking and sex”). The word means “to play, trifle.” It can have other meanings, depending on its contexts. It is used of Lot when he warned his sons-in-law and appeared as one who “mocked” them; it is also used of Ishmael “playing” with Isaac, which Paul interprets as mocking; it is used of Isaac “playing” with his wife in a manner that revealed to Abimelech that they were not brother and sister, and it is used by Potiphar’s wife to say that her husband brought this slave Joseph in to “mock” them. The most that can be gathered from these is that it is playful teasing, serious mocking, or playful caresses. It might fit with wild orgies, but there is no indication of that in this passage, and the word does not mean it. The fact that they were festive and playing before an idol was sufficient. Stuart - Moses later described shouting (v. 17), singing (v. 18), and dancing (v. 19), but not the sort of cultic prostitution the Israelites later indulged in at another location (Num 25), and identified the people’s sin as idolatry per se (vv. 31–32; 34–35). The revelry of the occasion was apparently singing and dancing with abandon, bad enough as a means of celebration of the people’s newfound relationship with an idol. Currid on to play - The verb translated ‘to play’ has a variety of possible nuances. It appears in the general sense of ‘laughter / teasing’ in the Old Testament (see Gen. 19:14). At times it specifically refers to dancing (Ex 32:19; Jdg 16:25). In other instances, it reflects sexual activity (see Gen. 26:8; 39:14, 17). Perhaps it is being used here in a generic way, which includes all these nuances. (Epsc Exodus Volume 2 ) Bush - Rose up to play. Heb. לצחק letzahëk. A word of ominous import, implying not only such sports as singing, dancing, and merry-making in general, but in some cases also a species of conduct which the epithet wanton as correctly defines as any term which we deem it proper to employ. Compare the use of the same original word, rendered ‘mock,’ Gen. 39:14 Compare also Num. 25:1, 2. In like manner it appears that the ancient sacrificial feasts among the Gentiles were so frequently turned into scenes of voluptuous revelling and drunkenness, that Athenæus informs us, that by the early Greeks, the word μεθυειν, to be drunk, was supposed to be derived from μετα το θυειν, after the sacrifices, when they gave themselves up to large drinking. (Notes Critical and Practical on the Book of Exodus Volume 2 different source - Volume 2) Currid - The idea of syncretism is certainly not something unheard of today. I recently heard of a native American church that meets on a reservation in the western United States, where the pastor repeatedly tells his flock that they may keep the old Indian ways, and also attempt to keep the message of the Bible. Unfortunately, many of those old ways are teachings contradictory to Scripture, and the attempt to keep both has led to much false teaching. Cults, such as the Mormons and the Jehovah’s Witnesses, constantly claim to be ‘Christian’ churches—although their denial of the deity of Christ condemns them as no churches at all. We need to be very careful not to allow elements from other religions to seep into Christianity. (Epsc Exodus Volume 2 ) Question: What sort of pagan revelry did the Israelites indulge in (Exodus 32:6)? Answer: In Exodus 32 Moses returns from talking with the Lord on the mountain and finds that the Israelites have turned to sinful actions. Verse 6 says, “The people rose early and sacrificed burnt offerings and presented fellowship offerings. Afterward they sat down to eat and drink and got up to indulge in revelry.” What exactly was this “revelry” that followed the Israelites’ feast? The context helps identify the main actions that offended the Lord. First, verse 4 notes that the people gave offerings to a golden calf. They had already broken the first of the Ten Commandments before Moses had even returned to them! And verse 6 mentions that feasting and drinking were part of the festivities. Second, Moses had identified the noise emanating from the camp as “the sound of singing” (Exodus 32:18). In their pagan revelries, the people of Israel were singing songs of adoration to the golden calf. In the not-so-distant past, they had been singing praise to the Lord after He led them safely through the Red Sea (Exodus 15). Now their tune had changed. Third, the people of Israel danced as part of their celebration of the golden calf. Verse 19 says, “When Moses approached the camp and saw the calf and the dancing, his anger burned and he threw the tablets out of his hands, breaking them to pieces at the foot of the mountain.” Dancing per se is not noted as wrong, but dancing in celebration of an idol made Moses (and God) angry. Fourth, there was an unrestrained attitude of partying around the golden calf. Ex 32:25 presents the shameful truth: “The people were running wild . . . Aaron had let them get out of control and so [they became] a laughingstock to their enemies.” Details of their behavior are not given, but their actions were unruly, uncivilized, and ungodly. In turning to a graven image, the people had turned away from the Lord (see Deuteronomy 9:16). Even though the golden calf had been billed as the god they had been following all along (Exodus 32:4), the True God cannot be reduced to imagery. The Lord will not share His glory with another (Isaiah 42:8). That is why God judged the people of Israel at the foot of Mount Sinai. (Source:GotQuestions.org) Exodus 32:7 Then the LORD spoke to Moses, "Go down at once, for your people, whom you brought up from the land of Egypt, have corrupted themselves. NET Exodus 32:7 The LORD spoke to Moses: "Go quickly, descend, because your people, whom you brought up from the land of Egypt, have acted corruptly. NLT Exodus 32:7 The LORD told Moses, "Quick! Go down the mountain! Your people whom you brought from the land of Egypt have corrupted themselves. ESV Exodus 32:7 And the LORD said to Moses, "Go down, for your people, whom you brought up out of the land of Egypt, have corrupted themselves. NIV Exodus 32:7 Then the LORD said to Moses, "Go down, because your people, whom you brought up out of Egypt, have become corrupt. KJV Exodus 32:7 And the LORD said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves: LXE Exodus 32:7 And the Lord spoke to Moses, saying, Go quickly, descend hence, for thy people whom thou broughtest out of the land of Egypt have transgressed; ASV Exodus 32:7 And Jehovah spake unto Moses, Go, get thee down; for thy people, that thou broughtest up out of the land of Egypt, have corrupted themselves: CSB Exodus 32:7 The LORD spoke to Moses: "Go down at once! For your people you brought up from the land of Egypt have acted corruptly. NKJ Exodus 32:7 And the LORD said to Moses, "Go, get down! For your people whom you brought out of the land of Egypt have corrupted themselves. NRS Exodus 32:7 The LORD said to Moses, "Go down at once! Your people, whom you brought up out of the land of Egypt, have acted perversely; YLT Exodus 32:7 And Jehovah saith unto Moses, 'Go, descend, for thy people whom thou hast brought up out of the land of Egypt hath done corruptly, Go: Ex 19:24 33:1 De 9:12 Da 9:24 people: Ex 32:1,11 corrupted: Ge 6:11,12 De 4:16 32:5 Jud 2:19 Ho 9:9 Exodus 32 Resources - Multiple Sermons and Commentaries GET DOWN QUICKLY! Exodus 32:7-14 describes God's anger and Moses' intercession for Israel. Then the LORD spoke to Moses, "Go down at once, for your people - Apparently 40 days is abruptly brought to a halt. As the NLT says "Quick! Go down the mountain!" It is as if God is saying "These are your people, not My people!" Throughout all the whole series of events connected with the exodus God had referred to them as ‘My people’ (Ex 3:7; Ex 3:10; Ex 5:1; Ex 6:7; Ex 7:4; Ex 7:16; Ex 8:1; Ex. 8:8; Ex 8:20; Ex 8:21; Ex 8:22; Ex 8:23; Ex 9:1; Ex 9:13; Ex 9:17; Ex 9:27; Ex 10:3; Ex 10:4; Ex 22:25). Some writers (Kaiser) feel this suggests that Jehovah is preparing to "disown" the people. So God is finished giving Moses laws and ordinances and now engages Moses in a discussion of the fate of the sons of Israel. Moses quickly reverses this in Ex 32:11 asking "O LORD, why does Your anger burn against Your people whom You have brought out from the land of Egypt with great power and with a mighty hand?" NET Note on your people - By giving the people to Moses in this way, God is saying that they have no longer any right to claim him as their God, since they have shared his honor with another. This is God's talionic response to their "These are your gods who brought you up." The use of these pronoun changes also would form an appeal to Moses to respond, since Moses knew that God had brought them up from Egypt. Bush - And the Lord said unto Moses Go, get thee down, &c. As if the urgency of the occasion would naturally give the utmost intensity to the language, the Greek here adds the word ‘quickly,’ as does Moses indeed himself in speaking of the incident, Deut. 9:12, ‘Arise, get thee down quickly.’ The people, abandoning themselves to unhallowed revelry, thought neither of God, before whom they had so recently trembled, nor of Moses, their venerable leader and friend, nor of the ten commandments to which they had a few weeks since so solemnly sworn obedience, and one of which in the most express terms forbade the very crime of which they were now guilty. Giving themselves up to licentious mirth, they thought only of the present moment. But here we learn how the matter was viewed on the mount. This ought in fact to have been their chief concern—not how they regarded it, but how it was looked upon from above. But this was neglected, and the same neglect is continually evinced by heedless transgressors intent upon sensual pleasures. Ah, did they but reflect that there is an unsleeping eye ever watchful over their career, and a true estimate incessantly making up of their conduct, which will finally come to them in the form of a fearful indictment, what a salutary damper would it throw upon their profane hilarities! How needful is it for us often while sporting on the plain, to think of the judgment formed of our conduct on the mount! (Notes Critical and Practical on the Book of Exodus Volume 2 different source - Volume 2) Bush - Thy people. A tone of indignation breathes through this language, as if the offending people had forfeited all right to be longer considered God’s people, and he had utterly cast them off; ‘for thy people have corrupted themselves.’ The effect of sin is to write ‘Lo-ammi,’ not my people, upon the most chosen servants of Jehovah. ‘But in this mode of speech something gracious was concealed. A hint was, as it were, given him to gainsay the Lord, and to put him upon the thine and the thou. Of this he immediately availed himself and said, ‘Why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt, with great power, and with a mighty hand?’ Krummacher. The original term for ‘corrupted’ implies both their idolatry and the consequent judgments which they had brought upon themselves, according to the twofold sense of the same word, Gen. 6:11–13, on which see Note. (Notes Critical and Practical on the Book of Exodus Volume 2 different source - Volume 2) Whom you brought up from the land of Egypt - Previously repeatedly God had said He was the One Who had brought them out of Egypt (Ex 6:7, Ex 12:17, Ex 16:32, Ex 19:4, Ex 20:2, Ex 29:46). He seems to be "distancing" Himself from these covenant breakers. In Ex 32:1 the people said Moses "brought us up from the land of Egypt". Moses reverses this in Ex 32:11 declaring to God "Your people whom You have brought out from the land of Egypt." Have corrupted themselves - The idea is that they have become to morally "decay" and are on their way to ruin and destruction. The verb shachath describes things that are ruined and fit only to be destroyed. Isn't that what idols often do to those who are ensnared by them? Notice that corruption is associated with idolatry (Dt 4:16, 25). It is fascinating that Jehovah does not mention Aaron's role in Israel's act of apostasy, but the "cross hairs" are directed specifically to the nation of Israel. In a parallel passage “Then the LORD said to me, ‘Arise, go down from here quickly, for your people whom you brought out of Egypt have acted corruptly. (shachath). They have quickly turned aside from the way which I commanded them; they have made a molten image for themselves.’ (Dt 9:12, cf Dt 32:7) Moses warned the second generation "“So watch yourselves carefully, since you did not see any form on the day the LORD spoke to you at Horeb from the midst of the fire, 16 so that (PURPOSE) you do not act corruptly (shachath) and make a graven image for yourselves in the form of any figure, the likeness of male or female,." (Dt 4:15-16) God gives the second generation a prophetic warning that they will act "corruptly" (shachath) in Dt 4:25-26. Have corrupted (corrupt)(07843)(shachath) means to decay, to go to ruin, to corrupt, to destroy (Sodom and Gomorrah = Ge 13:10, Ge 18:28, 31-32), to lay waste (Egypt from swarms of flies -Ex 8:24). Shachath is used of Israelites who worshiped the golden calf (Ex 32:7; Dt 9:12; 32:5, Hos 9:9). God warned He would destroy Israel if they were turned away from following Him (Nu 32:15). Shachath describes Israel's behavior as more corrupt after a judge died (Jdg 2:19). The verb is used literally to describe a girdle irreparably damaged by water (Jer. 13:7), a spoiled piece of clay pottery that it is thrown aeay (Jer. 18:4), and a well whose water is polluted (Pr 25:26). It is used figuratively to describe human actions so morally corrupt that God always responds in destruction' The first 3 uses of shachath are very instructive for they resulted in a worldwide flood, even as Israel's corruption would result in worldwide shame at her ignominious defeat by godless pagans... Now the earth was corrupt (Lxx = phtheiro = cause loss of soundness, ruin, destroy, kill. Corruption derives from "the lusts of deceit" Eph 4:22-note) in the sight of God (cp Pr 15:3), and the earth was filled with violence. 12 And God looked on the earth, and behold, it was corrupt (Lxx = kataphtheiro = "rotten"!) for all flesh had corrupted (Lxx = kataphtheiro) their way upon the earth. 13 Then God said to Noah, "The end of all flesh has come before Me; for the earth is filled with violence because of them; and behold, I am about to destroy them with the earth. (Ge 6:11-13) God prophesied of Israel's corruption... For I know that after my death you will act corruptly (shachath) and turn from the way which I have commanded you; and evil will befall you in the latter days, for you will do that which is evil in the sight of the LORD, provoking Him to anger with the work of your hands." (Deuteronomy 31:29) Despite Israel's repeated sin, God remained faithful to the Abrahamic Covenant... For the LORD your God is a compassionate God; He will not fail you nor destroy (shachath; Lxx = ektribo = obliterate) you nor forget the covenant with your fathers which He swore to them. (Deuteronomy 4:31+) Fast Freeze Go down quickly from here, for your people whom you brought out of Egypt have . . . quickly turned aside from the way which I commanded them. —Deuteronomy 9:12 Today's Scripture:Deuteronomy 9:9-16 Thanks to Internet technology, I can watch ice building up on Lake Michigan from my warm office 30 miles away. The changing angle of the sun’s rays in winter chills the earth. Frigid temperatures turn surging water into rock-hard ice in a surprisingly short time. Witnessing this rapid transition reminds me of how quickly our hearts can turn cool toward God. That happened to the ancient Israelites. After God miraculously rescued them from slavery, they became impatient when Moses climbed Mt. Sinai to meet God and didn’t return according to their timetable. So they got together and created their own god (Exodus 32:1). The Lord told Moses to hurry back down the mountain because the people had so quickly turned away (Deuteronomy 9:12). When situations don’t unfold according to our timetable, we might assume that God has lost interest in us. When we no longer feel close to Him, our hearts may grow cold. But God is always with us. As the psalmist wrote, “Where can I go from Your Spirit? Or where can I flee from Your presence?” (Psalm 139:7). Come, Holy Spirit, heavenly Dove, With all Thy quickening powers; Kindle a flame of sacred love In these cold hearts of ours. —Watts The question is not where is God, but where isn't He? Exodus 32:8 "They have quickly turned aside from the way which I commanded them. They have made for themselves a molten calf, and have worshiped it and have sacrificed to it and said, 'This is your god, O Israel, who brought you up from the land of Egypt!'" NET Exodus 32:8 They have quickly turned aside from the way that I commanded them– they have made for themselves a molten calf and have bowed down to it and sacrificed to it and said, 'These are your gods, O Israel, which brought you up from the land of Egypt.'" NLT Exodus 32:8 How quickly they have turned away from the way I commanded them to live! They have melted down gold and made a calf, and they have bowed down and sacrificed to it. They are saying, 'These are your gods, O Israel, who brought you out of the land of Egypt.'" ESV Exodus 32:8 They have turned aside quickly out of the way that I commanded them. They have made for themselves a golden calf and have worshiped it and sacrificed to it and said, 'These are your gods, O Israel, who brought you up out of the land of Egypt!'" NIV Exodus 32:8 They have been quick to turn away from what I commanded them and have made themselves an idol cast in the shape of a calf. They have bowed down to it and sacrificed to it and have said, 'These are your gods, O Israel, who brought you up out of Egypt.' KJV Exodus 32:8 They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt. LXE Exodus 32:8 they have quickly gone out of the way which thou commandedst; they have made for themselves a calf, and worshipped it, and sacrificed to it, and said, These are thy gods, O Israel, who brought thee up out of the land of Egypt. ASV Exodus 32:8 they have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed unto it, and said, These are thy gods, O Israel, which brought thee up out of the land of Egypt. CSB Exodus 32:8 They have quickly turned from the way I commanded them; they have made for themselves an image of a calf. They have bowed down to it, sacrificed to it, and said, 'Israel, this is your God, who brought you up from the land of Egypt.'" NKJ Exodus 32:8 "They have turned aside quickly out of the way which I commanded them. They have made themselves a molded calf, and worshiped it and sacrificed to it, and said,`This is your god, O Israel, that brought you out of the land of Egypt!'" NRS Exodus 32:8 they have been quick to turn aside from the way that I commanded them; they have cast for themselves an image of a calf, and have worshiped it and sacrificed to it, and said, 'These are your gods, O Israel, who brought you up out of the land of Egypt!'" YLT Exodus 32:8 they have turned aside hastily from the way that I have commanded them; they have made for themselves a molten calf, and bow themselves to it, and sacrifice to it, and say, These thy gods, O Israel, who brought thee up out of the land of Egypt.' turned: De 9:16 Jdg 2:17 which I: Ex 20:3,4,23 This is: Ex 32:4 1Ki 12:28 Exodus 32 Resources - Multiple Sermons and Commentaries FAIR WEATHER WORSHIPERS! Related Passages: Ex 20:3+ “You shall have no other gods before Me. Ex 20:4+ “You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. Ex 20:23+ ‘You shall not make other gods besides Me; gods of silver or gods of gold, you shall not make for yourselves. Remember how quick Israel was to enter the covenant "Then Moses came and recounted to the people all the words of the LORD and all the ordinances; and all the people answered with one voice and said, “All the words which the LORD has spoken we will do!” (Ex 24 3+) "Then he took the book of the covenant and read it in the hearing of the people; and they said, “All that the LORD has spoken we will do, and we will be obedient!” (Ex 24:7+) They have quickly turned aside from the way which I commanded them - Note God's adverb quickly! This is a veritable understatement! The Hebrew word for quickly (maher) has the sense always of doing something in a hurry, hastily, even rashly because of being in haste. The Septuagint translates quickly with tachus means without delay and focuses on on speed of an activity or event. What a picture of Israel! Israel directly disobeyed the second commandment, which should have been one of the foremost in their mind. But you can forget a lot in 40 days if you are not careful! Note God's use of the description the way instead of the law. The point is that the law is good and it shows us the way to walk to be blessed and to be pleasing to God. The law is not meant to steal our freedom, but to enable up to walk in the way that is truly free, the path of obedience which always brings blessing. Bush - They have turned aside quickly, &c. This language might properly be used considering the very short time that had passed since they heard the law from mount Sinai, and promised obedience, and were afterwards warned not to ‘make to them gods of silver or of gold.’ They quickly forgot his works; but the punishment which their sudden defection incurred admonishes us, that nothing is more provoking in the eyes of heaven than a speedy backsliding after solemnly renewing out covenant with God, or receiving special mercies at his hand. (Notes Critical and Practical on the Book of Exodus Volume 2 different source - Volume 2) NET Note on turned aside - The verb is a perfect tense, reflecting the present perfect nuance: “they have turned aside” and are still disobedient. But the verb is modified with the adverb “quickly” (actually a Piel infinitive absolute). It has been only a matter of weeks since they heard the voice of God prohibiting this. THOUGHT - We need to read and weep and learn, for how often to we read some great truth about God which stirs our heart and then later in the day or week when tempted we succumb as if we had no moral compass and no Spirit enabled self-control! They have made for themselves a molten calf, and have worshiped it and have sacrificed to it - Note God does not say they just "made it" but "made it for themselves," which speaks to their own fleshly desires. They wanted a "god" they could see, so they made one for themselves! Notice God says they did not worship Him or sacrifice to Him but "IT," referring to the image. Even if they were just using the calf as an image of Jehovah, God declares flatly they they were not worshiping or sacrificing to Him. And don't miss the meaning of the word worshiped (shachah) means to bow down, to prostrate oneself, to crouch, to fall down, to humbly beseech, to do reverence. The idea is to assume a prostrate position as would in paying homage to royalty (Ge 43:28) The Septuagint uses proskuneo (in perfect tense - describes them as bowing down and remaining in an "state" of worship). Their worship was not casual but committed! Stuart had an excellent comment - They made for “themselves” a metal-plated idol (rather than merely being camped near where one existed already or rather than having a few people try to make a crude clay idol) “in the shape of a bull”, bowed down to it (“worshiped it,” clearly indicating their belief that it was a god), “sacrificed to it” (further proving their belief that it had the power to bless and save them), openly stated that it represented the gods they now had chosen to believe in (thus also potentially violating the first commandment against worshiping any god but Yahweh), and attributed to the idol their rescue from Egypt, thus associating Yahweh syncretistically with the young bull, as if now, finally, Yahweh could be properly worshiped and his presence properly represented among them in contrast to the inferior ways it had been previously manifest. Since God himself had chosen his ways of personal manifestation in the past (fire, smoke, pillar, overpowering voice), the people’s choice of a dumb idol who could do none of these things over the living God was also a rejection of his methods of demonstrating his presence. What they could see and touch at their convenience was what they wanted—a god who would let them live as they wished and have a good time when they wanted to and who would not impose his covenant requirements on them. Theirs was a foolish choice reflecting badly on any people so self-absorbed and self-destructive as to make it. THOUGHT - We need to be careful not to fall into the deceptive trap in which we are thinking that because we are going through the motions in a religious sense (worshiping and singing and giving/sacrificing), such acts may not be acceptable to God. If our heart is not truly fixed on God and His glory and honor, then all these human acts are not accepted by God Who is Jealous for His glory! And said, 'This is your god, O Israel, who brought you up from the land of Egypt - Here God in effect quotes Aaron's words. In effect, they Turned aside (05493)(sur) basically means to change direction, to turn away, to go away, to desert, to quit, to keep far away, to stop, to take away, to remove, to be removed, to make depart. Literally of turning aside or departing from the road a person is traveling (Jdg 18:3, 15) or departing from a road or path by turning aside from the original course (Ex 3:3; Dt. 2:27; Jdg. 18:3; 19:15; Ru 4:1; 1 Sam. 6:12; 1 Ki 22:32; Jer.5:23); to step out of line militarily (1 Ki 20:39); to retreat from a path (Ge 49:10; Ex 8:27; Nu 12:10; 14:9; Dt. 4:9; Jdg. 16:19; 1 Sa 6:3; 16:14)' Used figuratively, it has to do with the moral direction someone is taking; turning from the right road. Israel turned aside from the way of their ancestors walked (Jdg. 2:17) and away from God's commands (Mal 3:7). Israel's leaders exhorted them not to turn aside from the right way (Dt.77:20; Josh. 23:6; 1 Sa 12:20, 21). To stay on course is to turn neither to the right or to the left (Dt. 2:27; 5:32: Josh 1:7; 2 Ki 22:2). Gilbrant - The intransitive verb sûr occurs about 300 times in the OT. The root's primary meaning is "to turn aside." The direction of movement is often indicated by prepositions to enhance its meaning. Such prepositions include min, "from"; ʿal, "on," "upon"; and ʾel "to," "toward." In Middle Hebrew and Jewish Aramaic, the word came to mean "to examine." A cognate in Samaritan means "to remove," and a verb in Old South Arabian means "to separate." A cognate in Akkadian means "to revolve." Of the 300 or so occurrences, about 160 are in the Qal (simple) stem and 130 in the Hiphil (causative). A remaining few are in the Hophal (causative passive). Often sûr refers to a thing as departing or turning aside (persons, animals, qualities, the abstract). Spiritual and moral application is predominant, in particular with respect to the righteous path. Sûr is employed to indicate direction toward or away from following God's laws. The Hiphil (generally, "to remove") is commonly used in matters of ritual and related cultic activities (direct and implied). As men choose to depart from God, He accordingly determines to depart from them. Over two-thirds of the occurrences in the Hiphil stem have a direct theological bearing. Several times the verb occurs to describe the turning aside of humans. Samson turned aside to look at the carcass of the lion he had killed, which had become covered with bees and honey (Judg. 14:8). Boaz requested his kinsman to turn aside and sit down (Ruth 4:1); before commencing his military campaign, Saul warned the Kenites to turn aside from Amalekite territory (1 Sam. 15:6). The verb is also used to describe the removing of non-human objects: as requested by Pharaoh, the frogs and flies departed from Egypt (Exo. 8:11, 29); Noah removed the covering of the ark when the floodwaters had subsided (Gen. 8:13); Egypt's scepter would pass away (Zech. 10:11). About to embark upon the conquest of Canaan, Joshua put forth the challenge that the people not deviate from Yahweh's law, neither to the right nor the left (Josh. 1:7). Regarding Israel's inclination to vacillate in their commitment, the Lord concluded, "They are quickly turned aside out of the way which commanded them" (Deut. 9:12). When Israel would have a king, they were not to turn away from the Lord (1 Sam. 12:20). If a parent will instruct his child in the way, as an adult he will "not depart from it." "The highway of the upright is to depart from evil" (Prov. 16:17). With the Hiphil stem, sûr frequently means "to remove." It serves appropriately in cultic or religious activities, reiterating trust and obedience to Yahweh. Samuel challenged the Israelites to remove their foreign gods and once again trust soly in the Lord (1 Sa 7:3). Hezekiah removed the high places that the Israelites used for sacrificing to a graven image, and trusted only in the Lord (2 Ki. 18:4). The reformer Josiah not only removed the high places and shrines, but in his zeal desecrated them too in an attempt to force the Israelites to return to God (2 Ki. 23:19). Although Jehu, a northern king, had done much to discourage Baal worship in Samaria, he did not turn away from Jeroboam's sins, and he did not put these sins behind (2 Ki. 10:29). In contrast, Judah's righteous king, Hezekiah, remained true to the Lord (2 Ki. 18:6). Sûr is common in the rituals surrounding temple activity and worship. The fat and kidneys were to be removed from the sacrificial animal (Lev. 3:4, 10, 15). The officiating priest "should pluck away [the pigeon's] crop" (Lev. 1:16). With respect to bull's offered for sin offerings, their kidneys and fat were to be removed (4:9). The fat was to be removed from goats and lambs offered for sin offerings (Lev. 4:31, 35). Figuratively, a man should avoid wrongdoing (Prov. 4:27). The prideful heart is one that has departed from the Lord (Ps. 101:4). Men are prone to disregard God in their lives, relying on their own strengths. They fail to recognize that this attitude may work both ways: God may disregard them! Samson neglected his Nazirite vow and in the defining moment, he was powerless; "He did not know that the Lord had departed from him" (Jdg. 16:20). Saul became aware of the Lord's absence when he said, "God is departed from me" (1 Sam. 28:15). In his anger over Israel's sin, God "removed them out of his sight" (2 Ki. 17:18). Ultimately, Yahweh's intent is restoration. He will renew his covenant and impart greater blessing. He will "remove from them their heart of stone and give them a heart of flesh" (Ezek. 11:19, NIV). His people will remove all the images and detestable idols (Ezek. 11:18). At this time, they will never turn from God (Jer. 32:40). (Complete Biblical Library Hebrew-English Dictionary) Sur - 282v - abolished(1), avoid(1), beheaded*(1), cut off(1), degenerate(1), depart(45), departed(7), deposed(1), deprives(2), do away(1), escape(1), get(1), go away(1), gone(1), keep away(1), keeps away(1), lacks(1), leave*(2), left(2), move(1), pardoning(1), pass away(1), past(1), put away(12), relieved(1), remove(45), removed(43), removing(1), retract(1), return(1), separated(1), strip away(1), swerve(1), take(2), take away(7), take off(1), taken away(14), takes away(1), took(3), took away(2), took off(2), turn(8), turn aside(25), turn away(12), turn...aside(1), turned(2), turned aside(24), turned away(3), turning aside(1), turning away(3), turns aside(1), turns away(3), undone*(1), wanderer(1), withdrawn(1). Sur - Gen. 8:13; Gen. 19:2; Ge 19:3; Ge 30:32; Ge 30:35; Ge 35:2; Ge 38:14; Ge 38:19; Ge 41:42; Ge 48:17; Ge 49:10; Ex 3:3; Ex 3:4; Ex 8:8; Ex 8:11; Ex 8:29; Ex 8:31; Ex 10:17; Ex 14:25; Ex 23:25; Ex 25:15; Ex 32:8; Ex 33:23; Ex 34:34; Lev. 1:16; Lev. 3:4; Lev. 3:9; Lev. 3:10; Lev. 3:15; Lev. 4:9; Lev. 4:31; Lev. 4:35; Lev. 7:4; Lev. 13:58; Nu 12:10; Nu 14:9; Nu 16:26; Nu 21:7; Dt 2:27; Dt 4:9; Dt 5:32; Dt 7:4; Dt 7:15; Dt 9:12; Dt 9:16; Dt 11:16; Dt 11:28; Dt 17:11; Dt 17:17; Dt 17:20; Dt 21:13; Dt 28:14; Dt 31:29; Jos. 1:7; Jos. 7:13; Jos. 11:15; Jos. 23:6; Jos. 24:14; Jos. 24:23; Jdg. 2:17; Jdg. 4:18; Jdg. 9:29; Jdg. 10:16; Jdg. 14:8; Jdg. 16:17; Jdg. 16:19; Jdg. 16:20; Jdg. 18:3; Jdg. 18:15; Jdg. 19:11; Jdg. 19:12; Jdg. 19:15; Jdg. 20:8; Ruth 4:1; 1 Sam. 1:14; 1 Sam. 6:3; 1 Sam. 6:12; 1 Sam. 7:3; 1 Sam. 7:4; 1 Sam. 12:20; 1 Sam. 12:21; 1 Sam. 15:6; 1 Sam. 15:32; 1 Sam. 16:14; 1 Sam. 16:23; 1 Sam. 17:26; 1 Sam. 17:39; 1 Sam. 17:46; 1 Sam. 18:12; 1 Sam. 18:13; 1 Sam. 21:6; 1 Sam. 28:3; 1 Sam. 28:15; 1 Sam. 28:16; 2 Sam. 2:21; 2 Sam. 2:22; 2 Sam. 2:23; 2 Sam. 4:7; 2 Sam. 5:6; 2 Sam. 6:10; 2 Sam. 7:15; 2 Sam. 12:10; 2 Sam. 16:9; 2 Sam. 22:23; 1 Ki. 2:31; 1 Ki. 15:5; 1 Ki. 15:12; 1 Ki. 15:13; 1 Ki. 15:14; 1 Ki. 20:24; 1 Ki. 20:39; 1 Ki. 20:41; 1 Ki. 22:32; 1 Ki. 22:43; 2 Ki. 3:2; 2 Ki. 3:3; 2 Ki. 4:8; 2 Ki. 4:10; 2 Ki. 4:11; 2 Ki. 6:32; 2 Ki. 10:29; 2 Ki. 10:31; 2 Ki. 12:3; 2 Ki. 13:2; 2 Ki. 13:6; 2 Ki. 13:11; 2 Ki. 14:4; 2 Ki. 14:24; 2 Ki. 15:4; 2 Ki. 15:9; 2 Ki. 15:18; 2 Ki. 15:24; 2 Ki. 15:28; 2 Ki. 15:35; 2 Ki. 16:17; 2 Ki. 17:18; 2 Ki. 17:22; 2 Ki. 17:23; 2 Ki. 18:4; 2 Ki. 18:6; 2 Ki. 18:22; 2 Ki. 22:2; 2 Ki. 23:19; 2 Ki. 23:27; 2 Ki. 24:3; 1 Chr. 13:13; 1 Chr. 17:13; 2 Chr. 8:15; 2 Chr. 14:3; 2 Chr. 14:5; 2 Chr. 15:16; 2 Chr. 15:17; 2 Chr. 17:6; 2 Chr. 20:10; 2 Chr. 20:32; 2 Chr. 20:33; 2 Chr. 25:27; 2 Chr. 30:9; 2 Chr. 30:14; 2 Chr. 32:12; 2 Chr. 33:8; 2 Chr. 33:15; 2 Chr. 34:2; 2 Chr. 34:33; 2 Chr. 35:12; 2 Chr. 35:15; 2 Chr. 36:3; Neh. 9:19; Est. 3:10; Est. 4:4; Est. 8:2; Job 1:1; Job 1:8; Job 2:3; Job 9:34; Job 12:20; Job 12:24; Job 15:30; Job 19:9; Job 21:14; Job 22:17; Job 27:2; Job 27:5; Job 28:28; Job 33:17; Job 34:5; Job 34:20; Job 34:27; Ps. 6:8; Ps. 14:3; Ps. 18:22; Ps. 34:14; Ps. 37:27; Ps. 39:10; Ps. 66:20; Ps. 81:6; Ps. 101:4; Ps. 119:29; Ps. 119:102; Ps. 119:115; Ps. 139:19; Prov. 3:7; Prov. 4:24; Prov. 4:27; Prov. 5:7; Prov. 9:4; Prov. 9:16; Prov. 11:22; Prov. 13:14; Prov. 13:19; Prov. 14:16; Prov. 14:27; Prov. 15:24; Prov. 16:6; Prov. 16:17; Prov. 22:6; Prov. 27:22; Prov. 28:9; Eccl. 11:10; Isa. 1:16; Isa. 1:25; Isa. 3:1; Isa. 3:18; Isa. 5:5; Isa. 5:23; Isa. 6:7; Isa. 7:17; Isa. 10:13; Isa. 10:27; Isa. 11:13; Isa. 14:25; Isa. 17:1; Isa. 18:5; Isa. 25:8; Isa. 27:9; Isa. 30:11; Isa. 31:2; Isa. 36:7; Isa. 49:21; Isa. 52:11; Isa. 58:9; Isa. 59:15; Jer. 2:21; Jer. 4:1; Jer. 4:4; Jer. 5:10; Jer. 5:23; Jer. 15:5; Jer. 17:5; Jer. 17:13; Jer. 32:31; Jer. 32:40; Lam. 3:11; Lam. 4:15; Ezek. 6:9; Ezek. 11:18; Ezek. 11:19; Ezek. 16:42; Ezek. 16:50; Ezek. 21:26; Ezek. 23:25; Ezek. 26:16; Ezek. 36:26; Ezek. 45:9; Dan. 9:5; Dan. 9:11; Dan. 11:31; Dan. 12:11; Hos. 2:2; Hos. 2:17; Hos. 4:18; Hos. 7:14; Hos. 9:12; Amos 5:23; Amos 6:7; Zeph. 3:11; Zeph. 3:15; Zech. 3:4; Zech. 9:7; Zech. 10:11; Mal. 2:8; Mal. 3:7 Exodus 32:9 The LORD said to Moses, "I have seen this people, and behold, they are an obstinate people. NET Exodus 32:9 Then the LORD said to Moses: "I have seen this people. Look what a stiff-necked people they are! NLT Exodus 32:9 Then the LORD said, "I have seen how stubborn and rebellious these people are. ESV Exodus 32:9 And the LORD said to Moses, "I have seen this people, and behold, it is a stiff-necked people. NIV Exodus 32:9 "I have seen these people," the LORD said to Moses, "and they are a stiff-necked people. KJV Exodus 32:9 And the LORD said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: ASV Exodus 32:9 And Jehovah said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: CSB Exodus 32:9 The LORD also said to Moses: "I have seen this people, and they are indeed a stiff-necked people. NKJ Exodus 32:9 And the LORD said to Moses, "I have seen this people, and indeed it is a stiff-necked people! NRS Exodus 32:9 The LORD said to Moses, "I have seen this people, how stiff-necked they are. YLT Exodus 32:9 And Jehovah saith unto Moses, 'I have seen this people, and lo, it is a stiff-necked people; I have seen: De 9:13 Jer 13:27 Ho 6:10 an obstinate: Ex 33:3,5 34:9 De 9:6,13 10:16 31:27 2Ch 30:8 Ne 9:17 Ps 78:8 Pr 29:1 Isa 48:4 Zec 7:11,12 Ac 7:51 Exodus 32 Resources - Multiple Sermons and Commentaries A STIFFNECKED PEOPLE Related Passages: Deuteronomy 9:13+ “The LORD spoke further to me, saying, ‘I have seen this people, and indeed, it is a stubborn people. Jeremiah 13:27 “As for your adulteries and your lustful neighings, The lewdness of your prostitution On the hills in the field, I have seen your abominations. Woe to you, O Jerusalem! How long will you remain unclean?” Hosea 6:10+ In the house of Israel I have seen a horrible thing; Ephraim’s harlotry is there, Israel has defiled itself. Note that it is Jehovah holding court in Ex 32:7-10. Moses is silent (and perhaps a bit stunned, startled, dumbfounded!) The LORD said to Moses, "I have seen this people, and behold - Behold is hinneh which calls for Moses to pay attention to this next statement. The omniscient God saw not just their external rebellious acts but their internal hard, rebellious hearts that led to those acts. Whereas before God had called them My people, not He refers to them with what amounts to a rebuke as "this people!" Currid adds that "when God calls the Hebrews ‘this people’; this reflects the disparaging way the Israelites had spoken of Moses back in Ex 32:1, calling him ‘this Moses’. In an ironic twist, God applies the same disdaining deictic adjective that they had used of Moses to the people of Israel themselves." (Epsc Exodus Volume 2 ) They are an obstinate people - Obstinate is two words in Hebrew, stiff and neck, and is an idiom derived from cattle used as draft animals whose power was concentrated in their neck (Hos 4:16, Jer 5:5) so in the figurative sense whoever resists the yoke is "hard-necked." Hebrew anthropology often portrays the inner will in terms of the heart, neck, and face. They were like a stubborn horse that refuses to respond to the rider's tug on the reins!
Êxodo 32
Trapp says it this way “In the want of other rhetoric, let Christians in their prayers urge with repetition. Lord, Thou hast promised, Thou hast promised. Put the promises into suit, and you have anything. God cannot deny Himself. (see 1 John 5:14-15+)” Stuart on swore by Yourself, - God is described as swearing by himself (“you swore by your own self”), a way of saying that he formally, solemnly gave his promise to create and maintain Abraham’s descendants as a great people. Humans swear by something greater than themselves; God swore by himself because there was nothing greater. Victor Hamilton on swore by Yourself - See also Isa. 45:23; Jer. 22:5; 49:13; 51:14; Amos 6:8; Heb. 6:13 (“Since there was no one greater to swear by, he swore by himself”). Mortals can say, “I promise …, so help me, God.” Only the Lord God can say, “I promise, so help me, I.” The Lord can also swear by his right hand and arm (Isa. 62:8), by his name (Jer. 44:26), by his holiness (Ps. 89:35; Amos 4:2), and by his faithfulness (Ps. 89:49). (Exodus: An Exegetical Commentary)