Êxodo 32:1

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XXXII.
THE IDOLATRY OF THE GOLDEN CALF.

(1) When the people saw that Moses delayed to come down. — After seven Chapter s of directions, which belong to the Mosaic or Levitical Law, the writer here resumes his historical narrative. Leaving Moses still in the mount, he returns to the plain at its base in order to relate the events which had there occurred during Moses’ absence. It has been suggested that Êxodo 31 was originally followed by Êxodo 35, and that Exodus 32-34 form a “distinct composition,” which was subsequently inserted at this point (Cook). But this supposition is improbable. Êxodo 35 does not cohere with Êxodo 31. Passing from one to other, we should be sensible of a gap which required filling up. Neither does Êxodo 32 commence like an independent narrative. It rests on the fact of the long delay of Moses in Sinai, which requires Exodus 25-31 to explain it; and its mention of “the people,” and “the mount,” without further designation, implies reference to something that has gone before. Exodus 32-34 occur really in their natural, their proper, and, no doubt, in their original place.

The people gathered themselves together unto Aaron. — Moses, before his departure, had left directions that the people should in any difficulty take the advice of Aaron and Hur (Êxodo 24:14). It is not surprising, however, that, when the difficulty arose, Aaron alone was consulted. Aaron had been jointleader with Moses from the first (see Êxodo 4:29; Êxodo 5:1; Êxodo 5:4; Êxodo 5:20, &c.); Hur had only very recently been advanced into a position of authority (Êxodo 17:10; Êxodo 24:14). He was, at the most, the Lepidus of the Triumvirate.

Up, make us gods. — Rather, make us a god. The religious condition of the Israelites during the sojourn in Egypt has been so entirely passed over in the previous narrative, that this request comes upon us as a surprise and a shock. True, there have been warnings against idolatry, reiterated warnings (Êxodo 20:4; Êxodo 20:23; Êxodo 23:32), but no tendency towards it has manifested itself, no hint has been given that it was an immediate and pressing danger. When, however, we carefully scrutinise the rest of Scripture, we find reason to believe that a leaning towards idolatry had, in point of fact, shown itself among the people while they were in Egypt, and had even attained some considerable development. (See Levítico 17:7; Josué 24:14; Ezequiel 20:8; Ezequiel 23:3.) This tendency had been checked by the series of extraordinary manifestations which had accompanied the exodus. Now, however, in the absence of Moses, in the uncertainty which prevailed as to whether he still lived or not, and in the withdrawal from the camp of that Divine Presence which had hitherto gone before them, the idolatrous instinct once more came to the front. The cry was raised, “make us a god” — make us something to take the place of the pillar of the cloud, something visible, tangible, on which we can believe the Divine Presence to rest, and which may “go before us” and conduct us.

This Moses, the man that brought us up... — Contemptuous words, showing how short-lived is human gratitude, and even human respect. An absence of less than six weeks, and a belief that he was no more, had sufficed to change the great deliverer into “this Moses, the man who brought us up.”

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