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Steven Cole · Citado em PreceptAustin
Êxodo 32
Cole says obstinate "is a farmer’s metaphor of an ox or a horse that will not respond to the rope when tugged." This idiom obstinate ("stiff-necked") occurs five more times all are in the Pentateuch (Ex. 33:3, 5; Ex 34:9; Dt. 9:6, 13) There is a similar expression “stiffen your neck” usually directed at Israel (Dt. 10:16; 2 Ki 17:14; 2 Chr 30:8; Neh 9:16, 17; Pr 29:1; Jer. 7:26; Jer 17:23). Hamilton adds "In most of these references the text connects neck stiffening with Israel’s “fathers,” in the wilderness generation. Imagine one generation that has become the paradigm of obstinacy! To be stiff-necked is to be intractable, like a beast of burden in order to go its own way. Here is stiff-necked Israel wanting a calf to represent its God, and ironically the calf/the bull is the beast of burden, which is well known to stiffen its neck." (Exodus: An Exegetical Commentary) Jehovah called Israel obstinate, or stiff-necked. They had grumbled before, when God had tested them about the water and food in Exodus 15:23-25+ and Exodus 16:2, 3, 7-9+. They had tested the Lord and quarreled with Moses in Exodus 17 again about the water. In Exodus 19:5-6+ Jehovah declared "if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; 6 and you shall be to Me a kingdom of priests and a holy nation." So all they had to do was obey His voice and keep His commands and they would be a kingdom of priests and a holy nation. Instead 40 days later they were worshiping an idol. Their stiff necks were a reflection of their root pathology which was their hard hearts. The sad record of Israel's history is one generation of stiff-necked men and women after another (Dt 31:27, 2 Ki 17:14, 2 Chr 30:8, 36:13, Neh 9:16, 17, 29, Jer 7:26, 17:23, 19:15). The irony is that this same expression used of Pharaoh who was stiff-necked (his heart was hardened) in refusing to let Israel go to worship Yahweh. Now that they have been delivered to worship Yahweh, they became stiff-necked like Pharaoh! Kaiser comments that "The “stiff-necked people” (v.9) would not bow under God’s authority (cf. Jer 27:11–12), even though they had readily “bowed down” to the calf and worshiped it (v.8)." (EBC-Ex) NET Note - I have seen this people, &c. Targ Jon. ‘The pride of this people is revealed before me.’ The meaning is, I have long noted, observed, and studied, as it were, their disposition. I know their genius, and the character which I am constrained to give of them is, that they are a stiff-necked people. This is a metaphor taken from stubborn and intractable bullocks whose necks are brought with the greatest difficulty to submit to the yoke. Compare the equivalent allusion, Is. 48:4, ‘Thy neck is an iron sinew,’ which would not bend. Jer. 5:5, ‘But these (the great men) have altogether broken the yoke and burst the bonds.’ NET Note on I have seen this people - This is a bold anthropomorphism; it is as if God has now had a chance to get to know these people and has discovered how rebellious they are. The point of the figure is that there has been discernible evidence of their nature. Obstinate (harsh, stiff, stubborn) (07186)(qasheh) means hard, unpliable, harsh, cruel, severe, strong, violent, fierce. This term's basic function is to describe something as hard. Stubborn (Jdg 2:19, Isa 48:4) related to noun stubbornness (qesi) (Dt 9:27) and the verb to be stubborn (qsh) (Job 9:4). In Exodus 6:9 it describes Pharaoh as "cruel" (skleros meaning literally hard). The root qāshî apparently arose from an agricultural milieu. It emphasizes, first, the subjective effect exerted by an overly heavy yoke, which is hard to bear, and secondarily, the rebellious resistance of oxen to the yoke. Thus we see hard labor (Ex 1:14, Ex 6:9, 1 Ki 12:4, 2 Chr 10:4, Isa 14:3), Joseph's hard words (Ge 42:7, 30), Nabal was harsh (1 Sa 25:3), Israel was often described as stubborn or obstinate (Ex 32:9, 33:3, 33:5, 34:9, Dt 9:6, 13, Dt 31:27, Jdg 2:19), obstinate (Is 48:4, Ezek 3:7), oppressed ("hard") in spirit (Hannah in 1 Sa 1:15), hard or difficult legal question (Ex. 18:26), severe battle (2 Sa 2:17), wind (Isa. 27:8), vision (Isa. 21:2); difficult times (Job 30:25), a relentless sword (Isa. 27:1) and fierce jealousy (Song 8:6). All uses of qasheh - Gen. 42:7; Gen. 42:30; Exod. 1:14; Exod. 6:9; Exod. 18:26; Exod. 32:9; Exod. 33:3; Exod. 33:5; Exod. 34:9; Deut. 9:6; Deut. 9:13; Deut. 26:6; Deut. 31:27; Jdg. 2:19; Jdg. 4:24; 1 Sam. 1:15; 1 Sam. 20:10; 1 Sam. 25:3; 2 Sam. 2:17; 2 Sam. 3:39; 1 Ki. 12:4; 1 Ki. 12:13; 1 Ki. 14:6; 2 Chr. 10:4; 2 Chr. 10:13; Job 30:25; Ps. 60:3; Cant. 8:6; Isa. 14:3; Isa. 19:4; Isa. 21:2; Isa. 27:1; Isa. 27:8; Isa. 48:4; Ezek. 2:4; Ezek. 3:7 NET Note on Obstinate - Jacob says the image is that of the people walking before God, and when he called to them the directions, they would not bend their neck to listen; they were resolute in doing what they intended to do (Exodus, 943). The figure describes them as refusing to submit, but resisting in pride. Exodus 32:10 "Now then let Me alone, that My anger may burn against them and that I may destroy them; and I will make of you a great nation." Victor Hamilton So now, leave me be, so that my anger may blaze against them and annihilate them. But I will make of you a great nation.” NET Exodus 32:10 So now, leave me alone so that my anger can burn against them and I can destroy them, and I will make from you a great nation." NLT Exodus 32:10 Now leave me alone so my fierce anger can blaze against them, and I will destroy them. Then I will make you, Moses, into a great nation." ESV Exodus 32:10 Now therefore let me alone, that my wrath may burn hot against them and I may consume them, in order that I may make a great nation of you." NIV Exodus 32:10 Now leave me alone so that my anger may burn against them and that I may destroy them. Then I will make you into a great nation." KJV Exodus 32:10 Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. LXE Exodus 32:10 And now let me alone, and I will be very angry with them and consume them, and I will make thee a great nation. ASV Exodus 32:10 now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. CSB Exodus 32:10 Now leave Me alone, so that My anger can burn against them and I can destroy them. Then I will make you into a great nation." NKJ Exodus 32:10 "Now therefore, let Me alone, that My wrath may burn hot against them and I may consume them. And I will make of you a great nation." NRS Exodus 32:10 Now let me alone, so that my wrath may burn hot against them and I may consume them; and of you I will make a great nation." YLT Exodus 32:10 and now, let Me alone, and My anger doth burn against them, and I consume them, and I make thee become a great nation.' Let me alone: Ge 18:32,33 32:26-28 Nu 14:19,20 16:22,45-48 De 9:14,19 Jer 14:11 15:1 Jas 5:16 my : Ex 32:11,19 22:24 I may: Nu 14:12 De 9:14,19 Exodus 32 Resources - Multiple Sermons and Commentaries JEHOVAH COMMANDS LET ME ALONE Now then let Me alone, that My anger may burn against them and that I may destroy them - Let Me alone is literally "Let it rest!" In the parallel description in Dt 9:14 "Let Me alone" is a different Hebrew word and means basically "Loosen your grip from Me" and is used in Ps 46:10 ("Be still..."). My anger may burn is literally "that my nose may become hot." God gives a command for Moses not to bother Him. He states that His purpose is that in His blazing anger He would then destroy the nation. Destroy is kalah a verb meaning to bring a process to completion and here used negatively meaning to consume. God uses this same verb in Nu 16:21, 45 in His response to the rebellion of Korah. This is a command that Moses does not obey Stuart - In saying “Now leave me alone” God made a rhetorical demand. He was challenging Moses rather than commanding him. Moses had no power to stop God from doing anything, so there would have been no need whatever for God to ask permission of Moses to do something through the statement “leave me alone.” Rather, it was a rhetorical way of saying to Moses: “Here is what I will do unless you intervene.” Kaiser writes that "The God who seemed unmerciful, however, is the same God who had mercifully prepared Moses for just such an occasion as this. So God said, by way of testing Moses, “Leave me alone.” But God would allow himself to be bound, as it were, by prepared persons doing prepared work in God’s way." (EBC-Ex) NET Note on let Me alone - The imperative, from the word “to rest” (נוּחַ, nuakh), has the sense of “leave me alone, let me be.” It is a directive for Moses not to intercede for the people. B. S. Childs (Exodus [OTL], 567) reflects the Jewish interpretation that there is a profound paradox in God’s words. He vows the severest punishment but then suddenly conditions it on Moses’ agreement. “Let me alone that I may consume them” is the statement, but the effect is that he has left the door open for intercession. He allows himself to be persuaded—that is what a mediator is for. God could have slammed the door (as when Moses wanted to go into the promised land). Moreover, by alluding to the promise t o Abraham God gave Moses the strongest reason to intercede. Bush - Now therefore let me alone, &c. Chal. ‘Leave off thy prayer before me.’ Do not interpose by prayers and deprecations in their behalf. Moses had not yet opened his mouth, but God foresaw the holy violence with which his importunity would besiege his throne, and apparently desires him not to intercede for them. What greater or more significant proof could be given of the divine condescension to the petitions of a mortal? ‘God is fain to bespeak his own freedom; as if Moses’ devotion were stronger than God’s indignation. Great is the power of prayer; able, after a sort, to transfuse a dead palsy into the hand of Omnipotence.’ Trapp. The words, however, which seemed to forbid, were really intended to encourage Moses in his suit. They are not indeed a positive command to him to pray in behalf of Israel, but they indicated what it was that would stay the divine hand from punishing; and were equivalent to saying, ‘If you intercede for them, my hands are tied, and I cannot execute the deserved vengeance.’ Of this hint Moses would not be slow to avail himself. (Notes Critical and Practical on the Book of Exodus Volume 2 different source - Volume 2) Let Me alone (05117)(nuach/nuah) means to rest or pause. Nuach essentially conveys a basic sense of absence of movement and of being settled in a particular place with overtones of finality. The basic meaning of nûaḥ is “rest,” as in Ge 8:4, “The ark came to rest on the mountains of Ararat,” or in Ex 20:11 where God “rested on the seventh day.” And I will make of you a great nation - This is the exact promise God had given to Abraham (Ge 12:2, Ge 18:18). When Israel rebelled in Numbers, God gave Moses a similar, even slightly stronger offer (Nu 14:12). And since Moses was a human like all of us, this might have been a tempting and attractive offer, but such did not prove the case for the man Moses of whom God said no one was more humble (Nu 12:3). Moses was clearly not here for his glory, but for the glory of God. THOUGHT - O, to be enabled by God's Spirit to imitate the pattern and practice of Moses, that we "will not be sluggish, but imitators of those who through faith and patience inherit the promises." (Heb 6:12+) Alan Cole - the people would now bear the tribal name of ‘sons of Moses’, not ‘sons of Israel’. The price was only to abandon his shepherd’s calling, and to let Israel go. Their own behaviour had earned their rejection, as he is reminded here. But no true shepherd could do this: so comes the intercessory prayer of Moses (Ex 32:11–13, taken up again in Ex 32:31, 32), reminiscent of the prayer of Abraham (Gen. 18:22–33). (TOTC-Exodus) Bush - And I will make of thee a great nation. As if the Most High would bribe the forbearance of his servant. The words evidently disclose a secret purpose to try the spirit of Moses, as if to see whether the prospect of becoming great and distinguished himself, would outweigh his regard for the interests of his people. He assaults him in a point where most men are most vulnerable but the noble disinterestedness of Moses was proof against the power of this appeal to the selfish principles of his nature, and the apparent dissuasives from intercession only urged him on with more vehemence in his suit. (Notes Critical and Practical on the Book of Exodus Volume 2 different source - Volume 2) Criswell - The command of God was a test similar to that given Abraham in Ge 22:2. The fate of Israel was being placed in the hands of Moses. God could not and would not retract His promise made to Abraham. If in His wrath He destroyed the nation because of their apostasy, He would then fulfill the covenant through the descendants of Moses. Moses could have given up the people who were guilty and exalted himself. However, he passed the test and proved that the preservation of his people was more important to him than the honor of becoming the founder of a new nation. Exodus 32:11 Then Moses entreated the LORD his God, and said, "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 Exodus 32:11 But Moses sought the favor of the LORD his God and said, "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? NLT Exodus 32:11 But Moses tried to pacify the LORD his God. "O LORD!" he said. "Why are you so angry with your own people whom you brought from the land of Egypt with such great power and such a strong hand? ESV Exodus 32:11 But Moses implored the LORD his God and said, "O LORD, why does your wrath burn hot against your people, whom you have brought out of the land of Egypt with great power and with a mighty hand? NIV Exodus 32:11 But Moses sought the favor of the LORD his God. "O LORD," he said, "why should your anger burn against your people, whom you brought out of Egypt with great power and a mighty hand? KJV Exodus 32:11 And Moses besought the LORD his God, and said, LORD, 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? LXE Exodus 32:11 And Moses prayed before the Lord God, and said, Wherefore, O Lord, art thou very angry with thy people, whom thou broughtest out of the land of Egypt with great strength, and with thy high arm? ASV Exodus 32:11 And Moses besought Jehovah his God, and said, Jehovah, why doth thy wrath wax hot against thy people, that thou hast brought forth out of the land of Egypt with great power and with a mighty hand? CSB Exodus 32:11 But Moses interceded with the LORD his God: "LORD, why does Your anger burn against Your people You brought out of the land of Egypt with great power and a strong hand? NKJ Exodus 32:11 Then Moses pleaded with the LORD his God, and said: "LORD, why does Your wrath burn hot against Your people whom You have brought out of the land of Egypt with great power and with a mighty hand? NRS Exodus 32:11 But Moses implored the LORD his God, and said, "O LORD, why does your wrath burn hot against your people, whom you brought out of the land of Egypt with great power and with a mighty hand? YLT Exodus 32:11 And Moses appeaseth the face of Jehovah his God, and saith, 'Why, O Jehovah, doth Thine anger burn against Thy people, whom Thou hast brought forth out of the land of Egypt with great power and with a strong hand? Moses entreated: De 9:18-20,26-29 Ps 106:23 why does Your anger burn: Nu 11:11 16:22 De 9:18-20 Ps 74:1,2 Isa 63:17 Jer 12:1,2 whom You have brought out: Ex 32:7 Exodus 32 Resources - Multiple Sermons and Commentaries MOSE THE MEDIATOR BECOMES MOSES THE INTERCESSOR Moses turns down God's offer in Ex 32:10 and instead of seeking to be "Abraham #2," the "new patriarch," he chooses to be the intercessor. As Hamilton points out "Moses again and again participates in a ministry of intercession (Exod. 32:31–34; Ex 33:12–13, 15–16; Ex 34:8–9; Nu 12:11–13; Nu 14:13–19), yet he always places commitment to his people ahead of self-advancement and apparently never regrets that choice. He never says in hindsight, “Man, why did I turn down the chance to be number one?” (Exodus: An Exegetical Commentary) Then Moses entreated the LORD his God - Moses instead of taking God up on the offer to make him a great nation, shows his humility by becoming a great intercessor. Note that the Hebrew for entreated is actually two words which are more literally "smoothed the face of" or "soften the face of the LORD" which brings out the idea of his seeking to pacify and persuade Jehovah to show favor instead of wrath. The Hebrew verb entreated (chalah in the Piel) means to implors or to entreat the favor of and is frequently followed (as here) by the word for "face." . The Septuagint uses deomai which means to ask urgently, seek, beg someone in relation to something and the preposition enanti which means in the presence of, in front of, before. James 5:13b+ The effective prayer of a righteous man can accomplish much. Moses appealed to three things he knew God highly valued: (1) God's relationship with Israel = God Himself had chosen Israel (v11) (2) God's Name & reputation must be vindicated before the nations of the world (v12), (3) God had made promises in the Abrahamic covenant that could not be fulfilled if Israel were destroyed (v. 13). Thomas Constable succinctly summarizes Moses' basis for intercession - God’s previous work for Israel (Ex 32:11), God’s glory and reputation (Ex 32:12), and God’s word (Ex 32:13). Hamilton summarizes it "(1) Why save Israel, then destroy the people? (v. 11); (2) Why give the Egyptians an opportunity to gloat? (v. 12); (3) How can you ignore the promise of an eternal covenant that you made with our ancestors? (v. 13). In the retelling of this story in Deuteronomy, Moses repeats these three reasons but in a different order: 1–3–2 (Deut. 9:26–29). At no point does Moses excuse the people for their sin. He never suggests that God is overreacting with “much ado about nothing.” His appeal is entirely directed to God, and to his character, his reputation, and his past actions. Moses prays the way he prays not because of what he knows about his people, but he prays the way he does because of what he knows about his God." (Exodus: An Exegetical Commentary) And said, "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? - Anger is aph the word for nose which recalls one who is angry and their nose begins to flare. Burn is charah which means to become hot, to be kindled and figuratively as in this passage meaning "hot with anger." Here we see Moses appealing to God reminding Him of His great and marvelous work of redemption/deliverance. In short, Moses appeals to the fact they are "Your people" and the fact that Jehovah had brought them out of Egypt with great power and a mighty hand. Destruction of Israel at this point would in effect "nullify the result of his demonstration of divine power." (Stuart) THOUGHT - Think about this picture of Jehovah for a moment. This is the Omnipotent, All Powerful, perfectly Righteous and Holy God burning with anger! I shudder to think of His emotion toward me when I wantonly, selfishly commit some willful sin against Him! Woe! May this picture serve to engender in each of our hearts a holy, reverential fear so that we might by this Truth be strongly motivated to not rebel against His clear command and will. In Jesus' Name. Amen
Êxodo 32
Cole - Impatience lay at the root of this sin of Israel’s. They cannot wait. Where has Moses gone? They must have visible gods....they want a god ‘with a face’, like everybody else. The last thing that they want is to be different, by their new relationship to God: yet this is God’s aim (Ex 19:5, 6). (TOTC-Exodus) Douglas Stuart asks "But why did the people want “gods who can go before us”? Were they not satisfied with Yahweh’s leadership during the past months, as He went before them day and night? The answer was (1) partly a matter of the strong attractions of idolatry, (2) partly a matter of the absence of Moses, who was so closely associated with Yahweh’s presence, (3) partly a matter of the passage of time during which the obvious presence of Yahweh in the pillar of cloud and fire was lacking, (4) partly a matter of the attractiveness of the idea of a syncretism of Yahwism with the Egyptian bull cult, but mostly a matter of something that continues to plague even Christian people today -- an inability to see that the spiritual world is primary to and in control of the physical and visible world. In order to help His people understand the truth, Yahweh insisted on being believed in rather than being seen (cf 2 Cor 4:18, 2 Cor 5:7). It was so much easier to believe in something that could actually be seen. The Israelites were powerfully attracted to the latter option. (New American Commentary - Exodus) NET Note on "come" - The imperative means “arise.” It could be serving here as an interjection, getting Aaron’s attention. But it might also have the force of prompting him to get busy. Bosh - Up, make us gods, &c. Heb. עשח לנו אלחים asëh lanu elohim, make for us Elohim....We are not to suppose that a people who only six weeks before had witnessed such amazing demonstrations of the existence and glory of the true God had suddenly sunk to such a pitch of mad infatuation and brutish stupidity, as to imagine that human fabrication could ‘make a god that should go before them.’ Their meaning was that an image, a visible sign or symbol of Jehovah, should be made, something which should answer to them in place of the Shekinah which had hitherto conducted them in the pillar of cloud. This visible symbol, which they had hitherto enjoyed, and which had now become apparently immoveable on the summit of the mount, is frequently denominated ‘glory,’ or ‘glory of the Lord,’ and as they proposed to form to themselves so vile a substitute for this as a brute animal, therefore it is that the Psalmist calls it a ‘changing of their glory into the likeness of an ox that eateth grass.’ (Ps 106:20) That the measure was prompted at bottom by a distaste of a purely spiritual worship, and a desire to be furnished with some sensible sign of a divine presence in the midst of them, is, we think, quite manifest; and that the forms of Egyptian idolatry, to which they had been previously familiarised, had tended to infuse this leaven into their minds, is, in our view, equally unquestionable. We are inclined, therefore, to give no little weight to the following extracts from the Rabbinical writers cited by Bishop Patrick. In the Puke Eheser (c. 55.) we are told that ‘they said unto 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.’ So also R. Jehudah (Cosri, P. 1. § 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. Forty years later Moses warns Israel again, which in fact is a warning we ALL need and need frequently (if not even daily!)... Deuteronomy 4:15-18 “So watch yourselves (NOTE "YOURSELVES"! OUR FALLEN FLESH IS THE MAIN PROBLEM WHICH SEEKS TO MAKE IDOLS TO ITS OWN SUITING) carefully, since (NOW MOSES EXPLAINS WHY WATCH) 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 OF WATCHING SELF) you do not act corruptly and make a graven image for yourselves (THERE IS THAT "SELF" FOCUSED WORD AGAIN! IDOLS PANDER TO SELF!) in the form of any figure, the likeness of male or female, 17 the likeness of any animal that is on the earth, the likeness of any winged bird that flies in the sky, 18 the likeness of anything that creeps on the ground, the likeness of any fish that is in the water below the earth. As for this Moses, the man who brought us up from the land of Egypt, we do not know what has become of him - Notice the phrase this Moses ("this fellow Moses" - NET, NIV, NLT) which is somewhat derogatory and sets the tone for their rebellious request. Note their phrase the man who brought us up from the land of Egypt reflects Moses as their leader, but disregards that it was Jehovah Who brought them up from Egypt, a fact about God which they have forgotten and which sets them up to fall for a false god (cf Acts 7:40+). “What comes into our minds when we think about God is the most important thing about us.” --- A W Tozer Alan Cole - The phrasing is deliberately employed to bring out the coarseness of this slave people. They do not regard the redemption really as YHWH’s achievement at all: it was simply something that Moses had done. (TOTC-Exodus) Hamilton on this Moses - A parallel may be in Ezek. 5:5 if one reads, “This Jerusalem [zōʾt yĕrûšālayim] I have set in the center of the nations” rather than supply “is” and “which,” as does NIV: “This is Jerusalem, which I have set in the center of the nations.” In both Exod. 32:1 and Ezek. 5:5 the people/God are expressing disgust with and distancing themselves from Moses/Jerusalem, the sources of their disgust. For this negative, disparaging use of the demonstrative, see Joosten (1991). (Exodus: An Exegetical Commentary) We do not know what has become of him - It is as if their ignorance of Moses' time of return from the presence of God gives them "carte blanche" to jump into the "god" making business. It is saying "since we don't know, we've got a good alternative plan." Proverbs 6:18 says "A heart (metonymn for the "will") that devises wicked plans (cf Ge 6:5), Feet that run rapidly to evil, Bush says " how little respect do they show to his memory! How lightly do they speak of the apparent loss of their faithful leader, of their kind benefactor! ‘We wot not what is become of him!’—evidently implying that they cared as little as they pretended to know. Alas! how true is it, as evinced by this transaction, that the highest services, the greatest merits, the richest benefactions, cannot secure their subjects from the vilest indignities, aspersions, and ingratitude of their objects!" (Notes Critical and Practical on the Book of Exodus Volume 2 different source - Volume 2) Hamilton makes an interesting point - nobody suffers any consequences for these “sins” (grumbling, command not to gather manna on day 7) except for the Sabbath-manna searchers, who come up empty. The sinners who have paid a price for their sins in Exodus so far are non-Israelites: Egyptians and Amalekites. That all changes in the post- covenant chap. 32. Fretheim (1991: 279) says of this incident, “It is Genesis 3 all over again.” Similarly, Janzen (1997: 226) remarks, “It is Israel’s version of the universal human turn in Genesis 2–3.” Moberly (2008: 48) suggests that because Israel has just recently entered into a holy covenant with Yahweh at Sinai, where the people still remain, the sin of chap. 32 is “like committing adultery on one’s wedding night.” (ED: THAT LAST COMMENT IS ESPECIALLY INTRIGUING BECAUSE YAHWEH HAD IN EFFECT TAKEN ISRAEL AS HIS BRIDE - THE RATIFYING OF THE BOOK OF THE COVENANT WAS IN A SENSE A SEALING OF THEIR "MARRIAGE COVENANT" [SEE Covenant: As It Relates to Marriage] - SEE Isaiah 54:5, Jeremiah 32:4). (Exodus: An Exegetical Commentary) Related Resources: What is the significance of 40 days in the Bible? | GotQuestions.org Douglas Stuart's Excursus: The Attraction of Idolatry Steven Cole - Exodus 32 is one of the scariest chapters in the Bible. It ranks up there with 2 Samuel 11, where David, the man after God’s heart, fell into adultery and murder; and with the Gospel accounts of the apostle Peter’s denials of Christ. It’s scary because prior to Exodus 32, Aaron had some spiritual experiences that far exceed anything that any of us have ever had. He had seen God bring the ten plagues on Egypt. He watched God part the Red Sea for Israel and then bring it back over the pursuing Egyptian army. He saw the pillar of fire and the cloud that God provided for Israel’s protection in the wilderness. He had eaten the daily manna and had drunk water from the rock. At God’s invitation, Aaron, along with his sons and the elders of Israel had gone up on the mountain to see the God of Israel and to eat and drink in His presence (Exod. 24:9-11). But then, after all of these displays of God’s glory and power, while Moses was on the mountain meeting with God, Aaron quickly yielded to the people’s request and fashioned the golden calf for Israel to worship. My initial reaction is to ask, “How could he do that? How could a man who had had these amazing encounters with God have so easily fallen into idolatry? (Avoiding Spiritual Compromise Exodus 32:1-35) A number of parallels exist between what happened at Mount Sinai and what happened here on the plains of Moab. COMPARISON OF EXODUS 32 AND NUMBERS 25 Parallels between Mount Sinai and the Plains of Moab SIMILARITY MOUNT SINAI PLAINS OF MOAB Revelation followed by rebellion Ex 20-31/Ex 32 Numbers 23-24/Numbers 25 Worship of false god Golden calf, Baal of Peor, God's anger stopped by an immediate execution of those guilty Response resulting in priesthood Tribe of Levi, Phinehas, Census Laws regarding sacrifice Laws regarding festivals Inheritance Joshua Sabbath Source: Moody Bible Commentary Look Back We have become partakers of Christ if we hold the beginning of our confidence steadfast to the end. —Hebrews 3:14 Today's Scripture: Hebrews 3 What was wrong with the ancient Israelites? Why did they have such trouble trusting God? In Hebrews 3, we’re reminded that they heard God’s promise yet refused to believe. I think I know why—we have the same problem today. God provided for the people on their desert march. They would be satisfied and happy for a while, but then a new crisis would arise. They would stare ahead at their wall of trouble, become frightened, and lose faith. Before Moses went up the mountain to get instructions from God, the Israelites had recently defeated the Amalekites. Things were going fine. But when Moses stayed on the mountain too long, the people panicked. Instead of looking back and recalling that God could be trusted, they looked ahead and saw nothing but the possibility of a leaderless future. So they sought to create “gods that shall go before us” (Exodus 32:1). Their trust was blocked by a fear of the future when it could’ve been solidified with a simple look back at God’s deliverance. I have learned to love my Savior, And I trust Him more each day; For no matter what the trial, He will always be my stay. —Hess Fear hinders faith, but trust kindles confidence. Question: Why is idol worship such a powerful temptation? Answer: Ultimately, the answer to this question is “sin.” It is the sin nature of man that causes us to worship modern idols, all of which are, in reality, forms of self-worship. The temptation to worship ourselves in various ways is a powerful temptation indeed. In fact, it is so powerful that only those who belong to Christ and have the Holy Spirit within them can possibly hope to resist the temptation of modern idolatry. Even then, resisting the worship of idols is a lifelong battle that is part of the Christian life (Ephesians 6:11; 1 Timothy 6:12; 2 Timothy 2:3). When we hear the word idol, we often think of statues and objects reminiscent of those worshiped by pagans in ancient cultures. However, the idols of the 21st century often bear no resemblance to the artifacts used thousands of years ago. Today, many have replaced the “golden calf” with an insatiable drive for money or prestige or "success" in the eyes of the world. Some pursue the high regard of others as their ultimate goal. Some seek after comfort or a myriad of other passionate, yet empty, pursuits. Sadly, our societies often admire those serving such idols. In the end, however, it doesn’t matter what empty pleasure we chase after or what idol or which false god we bow down to; the result is the same—separation from the one true God. Understanding contemporary idols can help us to understand why they prove to be such a powerful temptation. An idol can be anything we place ahead of God in our lives, anything that takes God’s place in our hearts, such as possessions, careers, relationships, hobbies, sports, entertainment, goals, greed, addictions to alcohol/drugs/gambling/pornography, etc. Some of the things we idolize are clearly sinful. But many of the things we idolize can be very good, such as relationships or careers. Yet Scripture tells us that, whatever we do, we are to “do it all for the glory of God” (1 Corinthians 10:31) and that we are to serve God only (Deuteronomy 6:13; Luke 16:13). Unfortunately, God is often shoved out of the way as we zealously pursue our idols. Worse yet, the significant amount of time we often spend in these idolatrous pursuits leaves us with little or no time to spend with the Lord. We sometimes also turn to idols seeking solace from the hardships of life and the turmoil present in our world. Addictive behaviors such as drug or alcohol use, or even something like excessive reading or television viewing, may be used as a means of temporarily “escaping” a difficult situation or the rigors of daily life. The psalmist, however, tells us that those who place their trust in this behavior will, essentially, become spiritually useless (Psalm 115:8). We need to place our trust in the Lord “who will keep [us] from all harm” (Psalm 121:7) and who has promised to supply all of our needs when we trust in Him. We also need to remember the words of Paul, who teaches us not to be anxious about anything, but rather to pray about everything so the peace of God, which surpasses all understanding, can guard our hearts and our minds (Philippians 4:6–7). There is another form of idolatry prevalent today. Its growth is fostered by cultures that continue to drift away from sound biblical teaching, just as the apostle Paul warned us, “For the time will come when men will not put up with sound doctrine” (2 Timothy 4:3). In these pluralistic, liberal times, many cultures have, to a large degree, redefined God. We have forsaken the God revealed to us in Scripture and have recast Him to comply with our own inclinations and desires—a “kinder and gentler” god who is infinitely more tolerant than the One revealed in Scripture. One who is less demanding and less judgmental and who will tolerate many lifestyles without placing guilt on anyone’s shoulders. As this idolatry is propagated by churches around the world, many congregants believe they are worshiping the one, true God. However, these made-over gods are created by man, and to worship them is to worship idols. worshiping a god of one’s own making is particularly tempting for many whose habits and lifestyles and drives and desires are not in harmony with Scripture. The things of this world will never fully satisfy the human heart. They were never meant to. The sinful things deceive us and ultimately lead only to death (Romans 6:23). The good things of this world are gifts from God, meant to be enjoyed with a thankful heart, in submission to Him and for His glory. But when the gift replaces the Giver or the created replaces the Creator in our lives, we have fallen into idolatry. And no idol can infuse our lives with meaning or worth or give us eternal hope. As Solomon beautifully conveys in the book of Ecclesiastes, apart from a right relationship with God, life is futile. We were created in God’s image (Genesis 1:27) and designed to worship and glorify Him as He alone is worthy of our worship. God has placed “eternity in man’s heart” (Ecclesiastes 3:11), and a relationship with Jesus Christ is the only way to fulfill this longing for eternal life. All of our idolatrous pursuits will leave us empty, unsatisfied, and, ultimately, on the broad road that most people take, the one that leads to destruction (Matthew 7:13). (Source: | GotQuestions.org) Exodus 32:2 Aaron said to them, "Tear off the gold rings which are in the ears of your wives, your sons, and your daughters, and bring them to me." NET Exodus 32:2 So Aaron said to them, "Break off the gold earrings that are on the ears of your wives, your sons, and your daughters, and bring them to me." NLT Exodus 32:2 So Aaron said, "Take the gold rings from the ears of your wives and sons and daughters, and bring them to me." ESV Exodus 32:2 So Aaron said to them, "Take off the rings of gold that are in the ears of your wives, your sons, and your daughters, and bring them to me." NIV Exodus 32:2 Aaron answered them, "Take off the gold earrings that your wives, your sons and your daughters are wearing, and bring them to me." KJV Exodus 32:2 And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. LXE Exodus 32:2 And Aaron says to them, Take off the golden ear-rings which are in the ears of your wives and daughters, and bring them to me. ASV Exodus 32:2 And Aaron said unto them, Break off the golden rings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. CSB Exodus 32:2 Then Aaron replied to them, "Take off the gold rings that are on the ears of your wives, your sons, and your daughters and bring them to me." NKJ Exodus 32:2 And Aaron said to them, "Break off the golden earrings which are in the ears of your wives, your sons, and your daughters, and bring them to me." NRS Exodus 32:2 Aaron said to them, "Take off the gold rings that are on the ears of your wives, your sons, and your daughters, and bring them to me." YLT Exodus 32:2 And Aaron saith unto them, 'Break off the rings of gold which are in the ears of your wives, your sons, and your daughters, and bring in unto me;' Ex 12:35,36 Ge 24:22,47 Jud 8:24-27 Eze 16:11,12,17 Ho 2:8 Exodus 32 Resources - Multiple Sermons and Commentaries Aaron said to them - Where is his protest and argument? Where is his priestly reasoning? Where are his red flags of refutation and rebuke? It cometh forth not from the mouth of Aaron, to his eternal shame! Remember Aaron had been higher up on the mountain and had even enjoyed sweet fellowship with Jehovah as he celebrated the mean marking the ratification of the Book of the Covenant. THOUGHT - There is surely a lesson here for all of us. We can never trust in past "mountaintop" experiences with God to strengthen us for life in the valley. So what is the answer? I think Jesus would say "Man does not live by bread alone but by every word which proceeds from the mouth of God." (Mt 4:4+). Memories of spiritual highs are wonderful, but daily bread fortifies us for life in the valleys! Tear off the gold rings which are in the ears of your wives, your sons, and your daughters, and bring them to me - Tear off means to remove the ear rings (cf Ge 35:4, Jdg 8:24+ = Gideon made an ephod). This is most likely the gold acquired from the Egyptians (see Ex 12:35,36+). Bush - Aaron said unto them, break off the golden ear-rings, &c. The very jewels, without doubt, of which they had despoiled their oppressors at their departure from Egypt, and at the Red Sea. But what shall be said of the conduct of Aaron on this emergency? We have no intimation in the text that he remonstrated at all against the monstrous suggestion, or endeavored in the least to convince the people of their sin and folly in the measure they proposed; and yet we would fain, if possible, find some extenuation of the course pursued by so good a man on this occasion. There is perhaps a shadow of ground, on which to erect a charitable apology for Aaron in this part of the transaction. The proposal that they should break off and give up their ear-rings may have been made in the secret hope, that they would be unwilling to devote their choicest treasures to this object, and that while they were wavering in reference to the project, Moses might return and by his presence crush the growing evil in the bud. But the result showed that it is not safe to try experiments upon the readiness of sinners to make sacrifices for their lusts, and that his true course was at once to have stood up and boldly resisted their insolent and impious demands, even at the hazard of his life. His not taking this resolute stand, and in humble trust in God braving all consequences, but pusillanimously yielding to their importunities, gave a kind of public and official sanction to the whole proceeding, in consequence of which the people would naturally rush on with tenfold violence in their chosen way. How fearful the example of a great and good man succumbing to the urgency of a lawless mob! How deplorable the issues when the appointed barriers to iniquity become, by their yielding, its abettors! (Notes Critical and Practical on the Book of Exodus Volume 2 different source - Volume 2) Commandment 2—Refuse Idolatry Read: Exodus 32:1-14 You shall not make for yourself a carved image. —Exodus 20:4 Years ago, Life magazine carried on its cover an artist’s rendering of God as an old man with long white hair and stern facial features. Charles Hodge said, “Idolatry consists not only in the worship of false gods, but also in the worship of the true God by images.” Any visual portrayal of deity can be dangerous. No created thing can convey God’s true and complete character. That’s why God commanded Israel not to make any image or likeness of anything in heaven or on earth as an object of worship. Such images dishonor God because they distort His glory, and this can lead to sin. Theologian J. I. Packer suggests that the people of Israel intended to worship Jehovah when Aaron made the golden calf. He says they were using the bull-image as a reminder of God’s great might in delivering them from Egypt. But strength is just one aspect of His character. The calf showed nothing of His holiness. Thus the people turned the “feast to the Lord” into a wild, sensual party (Ex. 32:5-8). Great Father of glory, pure Father of light, Thine angels adore Thee, all veiling their sight; All praise we would render—O help us to see ’Tis only the splendor of light hideth Thee! —Smith God made us in His image, but we cannot make Him in ours. Exodus 32:3 Then all the people tore off the gold rings which were in their ears and brought them to Aaron. NET Exodus 32:3 So all the people broke off the gold earrings that were on their ears and brought them to Aaron. NLT Exodus 32:3 All the people took the gold rings from their ears and brought them to Aaron. ESV Exodus 32:3 So all the people took off the rings of gold that were in their ears and brought them to Aaron. NIV Exodus 32:3 So all the people took off their earrings and brought them to Aaron. KJV Exodus 32:3 And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron. LXE Exodus 32:3 And all the people took off the golden ear-rings that were in their ears, and brought them to Aaron. ASV Exodus 32:3 And all the people brake off the golden rings which were in their ears, and brought them unto Aaron. CSB Exodus 32:3 So all the people took off the gold rings that were on their ears and brought them to Aaron. NKJ Exodus 32:3 "So all the people broke off the golden earrings which were in their ears, and brought them to Aaron. NRS Exodus 32:3 So all the people took off the gold rings from their ears, and brought them to Aaron. YLT Exodus 32:3 and all the people themselves break off the rings of gold which are in their ears, and bring in unto Aaron, Jdg 17:3,4 Isa 40:19,20 46:6 Jer 10:9 Exodus 32 Resources - Multiple Sermons and Commentaries Then all the people tore off the gold rings which were in their ears and brought them to Aaron - All the people is surely hyperbole for it is unlikely that all the people of up to a million of women and children would have given their earrings to Aaron. Bush makes an interesting point - All the people brake off, &c. The sequel shows that the phrase ‘all the people’ is not to be taken in its most literal sense, for there were some that still refused to give in to the general act of rebellion; but the majority were unanimous, and promptly resigned their ornaments; thus teaching us that the impulse of a mad and foolish superstition is sometimes sufficiently powerful to overrule the principles of pride and avarice, and that the charges of idolatry are more cheerfully met than the expenses of the true religion. Alas! how is the niggardliness of the people of God in maintaining the services of his worship rebuked by the liberality and self-sacrifices of the votaries of idols! (Notes Critical and Practical on the Book of Exodus Volume 2 different source - Volume 2) Exodus 32:4 He took this from their hand, and fashioned it with a graving tool and made it into a molten calf; and they said, "This is your god, O Israel, who brought you up from the land of Egypt." NET Exodus 32:4 He accepted the gold from them, fashioned it with an engraving tool, and made a molten calf. Then they said, "These are your gods, O Israel, who brought you up out of Egypt." NLT Exodus 32:4 Then Aaron took the gold, melted it down, and molded it into the shape of a calf. When the people saw it, they exclaimed, "O Israel, these are the gods who brought you out of the land of Egypt!" ESV Exodus 32:4 And he received the gold from their hand and fashioned it with a graving tool and made a golden calf. And they said, "These are your gods, O Israel, who brought you up out of the land of Egypt!" NIV Exodus 32:4 He took what they handed him and made it into an idol cast in the shape of a calf, fashioning it with a tool. Then they said, "These are your gods, O Israel, who brought you up out of Egypt." KJV Exodus 32:4 And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. LXE Exodus 32:4 And he received them at their hands, and formed them with a graving tool; and he made them a molten calf, and said, These are thy gods, O Israel, which have brought thee up out of the land of Egypt. ASV Exodus 32:4 And he received it at their hand, and fashioned it with a graving tool, and made it a molten calf: and they said, These are thy gods, O Israel, which brought thee up out of the land of Egypt. CSB Exodus 32:4 He took the gold from their hands, fashioned it with an engraving tool, and made it into an image of a calf. Then they said, "Israel, this is your God, who brought you up from the land of Egypt!" NKJ Exodus 32:4 And he received the gold from their hand, and he fashioned it with an engraving tool, and made a molded calf. Then they said, "This is your god, O Israel, that brought you out of the land of Egypt!" NRS Exodus 32:4 He took the gold from them, formed it in a mold, and cast an image of a calf; and they said, "These are your gods, O Israel, who brought you up out of the land of Egypt!" YLT Exodus 32:4 and he receiveth from their hand, and doth fashion it with a graving tool, and doth make it a molten calf, and they say, 'These thy gods, O Israel, who brought thee up out of the land of Egypt.' fashioned: Ex 20:23 De 9:16 Ps 106:19-21 Isa 44:9,10 46:6 Ac 7:41 17:29 a graving: Ex 28:9,11 calf: 1Ki 12:28,32 2Ki 10:29 2Ch 11:15 13:8 Ho 8:4,5 10:5 13:2 These: Ex 32:8 Jud 17:3,4 Ne 9:18 Isa 40:18,19 Ro 1:21-23 which brought: Ex 32:1,8 20:2 Exodus 32 Resources - Multiple Sermons and Commentaries AARON THE ARTIST OF THE IDOL! He took this from their hand, and fashioned it with a graving tool - He took in the Septuagint is dechomai (in the middle voice = receive to oneself) which normally means taking something with a favorable attitude! What did he receive? The gold. This suggests that Aaron himself was the "creator" of this "god." The verb fashioned (tsur) is used in the NASB only here and 1 Ki 7:15 ("he fashioned the two pillars") and is translated with the verb plasso meaning to " manufacture something by molding a soft substance" (BDAG) and was used of God creating Adam (Ge 2:7, 8, 15). The meaning of graving tool is not clear. In Ex 32:24 Aaron said " I threw it into the fire, and out came this calf.” The point is that Aaron seems to be the one who choose the calf image as their idol! Amazing!
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Cole puts it "this is an organized cult, with statue, altar, priest and festival." THOUGHT - Backsliding is usually progressive -- BE VERY CAREFUL when you directly, willfully disobey a known command of God, even to the point of overruling your conscience. You are on the proverbial slippery slope, where one sin easily slips into a second, etc. And here we see Aaron the artisan fashioning a false god, then slip into Aaron the altar maker, leading the people into false worship! And later when confronted by Moses he adds self-deception and lying (I put gold in and this calf popped out)! So in short order Aaron broke Commandments number 1, 2 and 9 (Ex 20:3-6, 16+ and probably #3 taking the LORD's name in vain [Ex 20:7+] when he equated the false god with Jehovah - Ex 32:4 "this is your god...") See discussion of BACKSLIDING. You can mark it down beloved disciple of Jesus that... Sin will take you further than you ever wanted to stray! Cost you more than you ever dreamed you would pay! Keep you longer than you ever thought you would stay! Stuart makes an interesting observation on an altar before it - Building an altar in front of a god/idol conformed to the expected positioning of sacrifices in idolatry; it guaranteed that the god would see the offerings made to him and accept them. By contrast the orthodox biblical positioning of the altar in the courtyard of the tabernacle, and later temple, so that there was no direct line of sight from the ark in the holy of holies to the altar because of the curtain/veil hiding the ark was actually a positioning that required Israelites to have the faith to understand that the one true God actually saw what they did for him without having his idol right behind and facing the altar on which they did it. NET Note on before - “Before it” means before the deity in the form of the calf. Aaron tried to redirect their worship to Yahweh, but the people had already broken down the barrier and were beyond control (U. Cassuto, Exodus, 413).
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Cole - In Exodus 15:20 Miriam herself had led such a triumphal dance for YHWH. Here, however, in view of the bull-cult, there is probably an orgiastic undertone. Compare the verb ‘break loose’ in verse 25, which certainly covers morals as well as religion. Bad morals follow idolatry (Rom. 1:24, 25). (TOTC-Exodus) John
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Cole - As Israel has in fact been unfaithful to YHWH, her heavenly ‘husband’, so the curse will indeed fall upon her (Ex 32:35; cf. Nu 5:27). (TOTC-Exodus) ESV Study Note - The significance of making the people drink the water is not explained. It may represent (1) a further step in the destruction and desecration of the idol to have the people digest and pass it; or (2) a step in the shaming of the Israelites for their folly in worshiping the calf; or (3) a type of test, something like the test for adultery in Num. 5:16–22, exposing degrees of guilt. Exodus 32:21 Then Moses said to Aaron, "What did this people do to you, that you have brought such great sin upon them?" NET Exodus 32:21 Moses said to Aaron, "What did this people do to you, that you have brought on them so great a sin?" NLT Exodus 32:21 Finally, he turned to Aaron and demanded, "What did these people do to you to make you bring such terrible sin upon them?" ESV Exodus 32:21 And Moses said to Aaron, "What did this people do to you that you have brought such a great sin upon them?" NIV Exodus 32:21 He said to Aaron, "What did these people do to you, that you led them into such great sin?" KJV Exodus 32:21 And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? LXE Exodus 32:21 And Moses said to Aaron, What has this people done to thee, that thou hast brought upon them a great sin? ASV Exodus 32:21 And Moses said unto Aaron, What did this people unto thee, that thou hast brought a great sin upon them? CSB Exodus 32:21 Then Moses asked Aaron, "What did these people do to you that you have led them into such a grave sin?" NKJ Exodus 32:21 And Moses said to Aaron, "What did this people do to you that you have brought so great a sin upon them?" NRS Exodus 32:21 Moses said to Aaron, "What did this people do to you that you have brought so great a sin upon them?" YLT Exodus 32:21 And Moses saith unto Aaron, 'What hath this people done to thee, that thou hast brought in upon it a great sin?' Ge 20:9 26:10 De 13:6-8 1Sa 26:19 Jos 7:19-26 1Ki 14:16 21:22 2Ki 21:9-11 Exodus 32 Resources - Multiple Sermons and Commentaries AARON BRINGS GREAT SIN Who can fully understand the ways of the LORD? Here Aaron leads the nation into great sin and later when he is consecrated as High Priest, he goes into the Holy of holies to offer atonement for the sins of the nation which they committed the previous year! (Lev 16:17+) Then Moses said to Aaron, "What did this people do to you, that you have brought such great sin upon them? - Recall that Moses had left Aaron (and Hur) in charge and now he holds Aaron responsible saying he had brought such great sin upon Israel. Moses' question indicates that he recognizes that Aaron was not the initiator, even though he did turn into a facilitator and was guilty of committing a serious sin against God. THOUGHT - Leaders who fail to lead in the way of righteousness can do untold damage on the sheep entrusted to their care! Great sin - Used 5x in 5v all in the OT - Gen. 20:9 (refers to adultery); Exod. 32:21; Exod. 32:30; Exod. 32:31; 2 Ki. 17:21. Notice the last 4 identify the great sin with idolatry! When He had torn Israel from the house of David, they made Jeroboam the son of Nebat king. Then Jeroboam drove Israel away from following the LORD and made them commit a great sin. (2 Ki. 17:21) Comment - Every sin against God is in a sense "great" for it will take a person to eternal separation from God if not covered by the blood of Jesus Christ. So while all sin is bad, here God says that this is great sin, which implies that in some way it is not just a "routine" sin (whatever that is). So why is it great sin? One thought is that it has greater consequences and certainly that proved true in Israel's case, for the great sin of idolatry resulted in the defeat and exile of the entire nation of Israel, the northern 10 tribes in 722 BC (by the Assyrians) and the southern 2 tribes (Judah and Benjamin) in 586 BC (by the Babylonians). Whatever the explanation of great sin, clearly it behooves us to diligently seek to fight against our flesh's tendency to make and worship idols (which will drive us away from following the LORD - cf 2 Ki 17:21), which was the great sin of Israel in the Old Testament! Currid comments on great sin - This term appears in the Old Testament most often in reference to idolatry. However, it is also used of adultery (Gen. 20:9; 39:9). In the ancient Near East it is a legal term for adultery. When it comes to the worship of Yahweh in the Old Testament, these two terms, idolatry and adultery, are closely related; they are two sides of the same coin. (Epsc Exodus Volume 2 ) Exodus 32:22 Aaron said, "Do not let the anger of my lord burn; you know the people yourself, that they are prone to evil. NET Exodus 32:22 Aaron said, "Do not let your anger burn hot, my lord; you know these people, that they tend to evil. NLT Exodus 32:22 "Don't get so upset, my lord," Aaron replied. "You yourself know how evil these people are. ESV Exodus 32:22 And Aaron said, "Let not the anger of my lord burn hot. You know the people, that they are set on evil. NIV Exodus 32:22 "Do not be angry, my lord," Aaron answered. "You know how prone these people are to evil. KJV Exodus 32:22 And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. LXE Exodus 32:22 And Aaron said to Moses, Be not angry, my lord, for thou knowest the impetuosity of this people. ASV Exodus 32:22 And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on evil. CSB Exodus 32:22 "Don't be enraged, my lord," Aaron replied. "You yourself know that the people are intent on evil. NKJ Exodus 32:22 So Aaron said, "Do not let the anger of my lord become hot. You know the people, that they are set on evil. NRS Exodus 32:22 And Aaron said, "Do not let the anger of my lord burn hot; you know the people, that they are bent on evil. YLT Exodus 32:22 and Aaron saith, 'Let not the anger of my lord burn; thou -- thou hast known the people that it is in evil; you know the people yourself: Ex 14:11 15:24 16:2-4,20,28 17:2-4 De 9:7,24 that they are: De 31:27 1Sa 15:24 Ps 36:4 Pr 4:16 Exodus 32 Resources - Multiple Sermons and Commentaries AARON BEGINS HIS WEAK EXCUSES Kaiser summarized Aaron's four excuses - (1) “you know how prone these people are to evil” (Ex 32:22); (2) “they said to me” (Ex 32:23); and (3) “we don’t know what has happened to [Moses].” The flimsiest excuse came last: (4) “out came this calf!” (Ex 32:24). (EBC-Ex) Aaron said, "Do not let the anger of my lord burn - Aaron is appealing to Moses even calling him "lord" when he should have been appealing to Moses to appeal to the LORD for him and the people! You know the people yourself, that they are prone to evil - NLT = "You yourself know how evil these people are." This is the ultimate "pass the buck." It's the people's fault! Of course, Moses knew that the people were in fact prone to evil, but that still did not give their spiritual leader Aaron a pass! Whereas Moses sought to restrain their evil tendency, Aaron actually encouraged an abetted their great sin (v21). Hamilton - Aaron seems to suggest that Moses has forgotten that these very same people have already established a track record of grumbling, whining, and faultfinding. So why be shocked? (Exodus: An Exegetical Commentary) Mt
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Cole - Exodus - TOTC John Currid - Epsc Exodus Volume 1 (1-18) John Currid - Epsc Exodus Volume 2 (19-40) Victor Hamilton - Exodus: An Exegetical Commentary John Hannah - The Bible Knowledge Commentary (Old Testament:) Walter Kaiser - Exodus -The Expositor's Bible Commentary John Mackay - Exodus: A Mentor Commentary Rod Mattoon - Treasures from Exodus Philip Ryken - Preaching the Word - Exodus Douglas Stuart - Exodus - An Exegetical and Theological Commentary (NAC Series) Warren