Exodus 24:1-18
1. And he said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab and Abihu, and seventy of the elders of Israel; and worship ye afar off.
1. Et dixit ad Mosen, Ascende ad Jehovam tu et Aharon, Nadab et Abihu, et septuaginta e senioribus Israel, et adorabitis procul.
2. And Moses alone shall come near the Lord; but they shall not come nigh, neither shall the people go up with him.
2. Solus autem Moses perveniet ad Jehovam: ipsi vero non pervenient, nec populus ascendet cum eo.
3. And Moses came and told the people all the words of the Lord, and all the judgments: and all the people answered with one voice, and said, All the words which the Lord hath said will we do.
3. Venit ergo Moses, et narravit populo omnia verba Jehovae, omniaque judicia, Et respondit totus populus una voce, ac dixerunt, Quaecunque verba loquutus est Jehova, faciemus.
4. And Moses wrote all the words of the Lord, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel.
4. (Seripserat autem Moses omnia verba Jehovae): surgensque mane aedificavit altare sub monte, et duodecim statuas secundum duodecim tribus lsrael.
5. And he sent young men of the children of Israel, which offered burnt-offerings, and sacrificed peace-offerings of oxen unto the Lord.
5. Misitque juniores filiorum Israel, qui immolaverunt holocausta, et sacrificaverunt sacrificia prosperitatum ipsi Jehovae, vitulos.
6. And Moses took half of the blood, and put it in basins; and half of the blood he sprinkled on the altar.
6. Accepit Moses dimidium sanguinis, et posuit in crateribus: dimidium vero sanguinis sparsit super altare.
7. And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient.
7. Sumpsit deinde librum foederis, et legit in auribus populi: qui dixerunt, Quaecunque dixit Jehova, faciemus, et obediemus.
8. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words.
8. Tulit quoque Moses sanguinem, et sparsit super populum, ac dixit, Ecce, sanguis foederis quod pepigit Jehova vobiscum super cunctis his sermonibus.
9. Then went up Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel;
9. Ascendit autem Moses, et Aharon, Nadab et Abihu, et septuaginta e senioribus Israel.
10. And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire-stone, and as it were the body of heaven in his clearness.
10. Et viderunt Deum Israel: et sub pedibus ejus erat tanquam opus tabulae sapphiri, et sicut species coeli serenitate.
11. And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink.
11. Et in principes filiorum Israel non extendit manum suam: et viderunt Deum, et comederunt, et biberunt.
12. And the Lord said unto Moses, Come up to me into the mount, and be there; and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.
12. Dixitque Jehova ad Mosen, Ascende ad me in montem, et esto ibi; daboque tibi duas tabulas lapideas, et Legem atque praeceptum, quae scripsi ad docendum eos.
13. And Moses rose up, and his minister Joshua; and Moses went up into the mount of God.
13. Surrexit itaque Moses et Jehosua minister ejus; et ascendit Moses in montem Dei.
14. And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them.
14. Senioribusque dixit, Manete hic donec revertamur ad vos: et ecce, Aharon et Hur sunt vobiscum: quisquis habuerit causas, accedet ad eos.
15. And Moses went up into the mount, and a cloud covered the mount.
15. Tunc ascendit Moses in montem, et operuit nubes montem.
16. And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud.
16. Habitavitque gloria Jehovae; super montem Sinai, et operuit eum nubes sex diebus: vocavitque ipsum Mosen die septimo e medio nubis.
17. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel.
17. Et aspectus gloriae Jehovae erat tanquam ignis comburens in vertice montis, in oculis filiorum Israel.
18. And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights.
18. Et ingressus est Moses in medium nubis, ascenditque in montem: et fuit Moses in monte quadraginta diebus, et quadraginta noctibus.
1. Come up unto the Lord, thou, and Aaron, Nadab and Abihu. Before Moses erected the tabernacle and consecrated it by a solemn ceremony, it was necessary for him to fetch the Tables of the Covenant, which were a pledge of God's favor; otherwise, if the ark had nothing in it, the sanctuary would have been in a manner empty. For this reason, he is commanded to go up into the mount, but not without a splendid train of companions, in order that an appropriate preparation might arouse their minds for a fit reception of this especial blessing. He is, therefore, commanded to take with him Aaron his brother, and Nadab and Abihu, together with seventy of the elders of the people. This was the number of witnesses selected to behold the glory of God. Before, however, they ascended the mount, a sacrifice was offered by the whole people, and the Book of the Law was read. Finally, Moses alone was received into the top of the mount, to bring from thence the Tables written by the hand of God.
Here, however, (See this subject further discussed on Numbers 11:16, infra.) arises a question respecting the seventy elders; for we shall see elsewhere that the seventy were not chosen till the people had departed from Mount Sinai; whereas mention is made of them here, before the promulgation of the Law, which seems to be by no means consistent. But this difficulty is removed, if we allow, what we gather from this passage, that, even before they came to Mount Sinai, each tribe had appointed its governors (praefectos), who would make up this number, since there were six of every tribe; but that when Moses afterwards desired to be relieved of his burdens, part of the government was transferred1 to these seventy persons, since this number was already sanctioned by custom and use. Certainly, since it is plainly stated that there were2 seventy from the very first, it is probable that this number of coadjutors was given to Moses in order to make as little change as possible. For we know that, when a custom has obtained, men are very unwilling to depart from it. But it might have also been that the desire and intention of the Israelites was thus to celebrate the memory of their origin; for seventy persons had gone down into Egypt with Jacob, and, in less than two hundred and twenty years after they went there, their race had increased to six hundred thousand, besides women and children. It is not, therefore, contrary to probability that seventy persons were appointed to preside over the whole people, in order that so marvelous a blessing of God might continue to be testified in all ages, as if to trace the commencement of their race up to its very source.
2. And Moses alone shall come near the Lord. Three gradations are here marked. A station is prescribed for the people, from whence they may "worship afar off;" the elders and the priests are appointed to be the companions of Moses, to come closer, and thus to be witnesses to the people of all the things which we shall afterwards see to be shewn them; whilst, as they were separated from the multitude, so finally Moses alone was received up into the higher glory; for he was caught up on high in the covering of the cloud. This3 distinction is marked in the words, "Moses alone shall come near...; but they shall not come nigh; neither shall the people go up." Some translators render the verbs in the past tense; but improperly, in my opinion; for Moses is not yet relating what was done, but only what God had commanded, as is plain from the next verse, wherein also the modesty and humility of the people is commended, because they received with reverence a command which was not in itself very agreeable or likely to be approved. For, such is the ambition of men, that it might have appeared insulting that they should be set afar off and prohibited from approaching the mountain, like strangers and heathens. It is, therefore, an evidence of their pious reverence, that they should submit to be placed at a distance, and should be contented with a position apparently less honorable. And Moses more clearly expresses their promptitude to obey, when he reports their words, that they would do all that he had declared to them from the mouth of God.
4. And Moses4 wrote all the words of the Lord. This parenthesis is opportunely inserted; for we shall see a little further on that the book was read before the people; but, in order to awaken greater attention, before the reading he built an altar and offered victims in the sight of all the people. Moreover, it must be observed that statues5 were erected near the altar according to the number of the tribes, that they might know that they were not kept afar off in token of rejection, but only that, conscious of their own unworthiness, they might humble themselves before God in fear and trembling; for, though they were removed to a considerable distance, still they were remembered before God, and thus He embraced them all, as it were, by means of these statues. What Moses, however, calls by this name, were not images bearing the shape of a man, but heaps of stones, which might be as monuments representing the twelve tribes; that they might know that they were by no means excluded from the sanctity of the altar.
5. And he sent young men of the children of Israel. He either means that they were the sacrificial attendants (victimarios,) by whose hands the victims were killed, or that some were chosen who might be active and strong to drag the oxen to the altar. The tribe of Levi was not yet consecrated; whereas the word used for "offering,"6 is only applied to the priests, where a distinction is marked between the Levites and the rest of the people. The first meaning is, therefore, the most suitable.
We have stated elsewhere that the7 sacrifices of prosperities were designed as acts of thanksgiving; and yet that they were not only expressions of gratitude, but also that prayers were mixed with them in supplication of good success. This offering, however, comprised in it a ratification of the Covenant, as appears immediately afterwards; for, in order to increase the sanctity and security of covenants, they have in all ages, and even8 amongst heathen nations, been accompanied with sacrifices. To this end Moses, the victims being slain, pours half the blood upon the altar, and keeps half in basins to sprinkle the people, that by this9 symbol the Covenant might be ratified, whereof he was the mediator and surety. Paul, in allusion to this custom, says, that he should rejoice, if he were "offered upon the sacrifice and service of their faith" whom he had gained for Christ, (Philippians 2:17;) and he uses the word spendesthai, which10 is primarily applied to covenants. But the case of this sacrifice was peculiar; for God desired the Jews to be reminded of the one solid confirmation of the Covenant, which He made with them; as if He had openly shown that it would then only be ratified and effectual, when it should be sealed with blood. And this the Apostle (Hebrews 9:19) carefully takes into consideration, when he says, that after the Law had been declared, Moses "sprinkled both the book and all the people" with blood; for, although there is no express mention here made of the book, the Apostle does not unreasonably comprise it under the word "altar." He also alludes to another kind of sacrifice, treated of in Numbers 19:5, and therefore mentions "the scarlet-wool and hyssop." The sum is, that the blood was, as it were, the medium whereby the covenant was confirmed and established, since the altar, as the sacred seat of God, was bathed with half of it, and then the residue was sprinkled over the people. Hence we gather that the covenant of gratuitous adoption was made with the ancient people unto eternal salvation, since it was sealed with the blood of Christ in type and shadow. Now, if this doctrine hold good under the Law, much more must it occupy a place with us now; and hence, in order that God's promises may always maintain their power and certainty, let this sealing be constantly kept before us; and let us remember that the blood of Christ has therefore once been shed, that it might engrave upon our hearts the covenant whereby we are called to the hope of the kingdom of heaven. For this reason Christ in the Holy Supper commends His blood as the seal of the New Covenant; nay, whenever we take the sacred books into our hands, the blood of Christ, ought to occur to our minds, as if the whole11 of its sacred instruction were written therewith; for it is obvious that Christ compares with the figure the truth which was manifested in Himself; to which also the admonition of the Apostle, which I have just quoted, refers.
We must now carefully observe the course of the proceeding. First, Moses states that he read the book before the people; and then adds that the people themselves embraced the covenant proposed to them. Finally, he relates that when the people had professed their obedience, he sprinkled the blood, not without adding his testimony, and that in a loud voice. The context here shews us the true and genuine nature of the Sacraments, together with their correct and proper use; for unless doctrine precede them to be a connecting link between God and man, they will be empty and delusive signs, however honorable may be the encomiums passed on them. But inasmuch as mutual consent is required in all compacts, so, when God invites His people to receive grace, He stipulates that they should give Him the obedience of faith, so as to answer, Amen. Thus nothing can be more preposterous than the invention of dumb sacraments: such as those childish charms which the Papists hawk about as sacraments, without the word of God; whilst, at the same time, it must be added that the word, which gives life to the Sacraments, is not an obscure whisper, like that magical incantation of the Papists, when they blow on the bread and the cup, and which they call the consecration; but it is a clear and distinct voice which is addressed to men, and avails to beget faith in them. Thus Moses here speaks aloud to the people, and reminds them that God enters into covenant with him.
Now, although the profession here recorded might seem to be derived from too great confidence, when the people declare that they will do whatsoever God commands, still it contains nothing amiss or reprehensible; inasmuch as the faithful among them promised nothing, except in reliance on the help of God: and gratuitous reconciliation, if they should sin, was included in it. This was not indeed the proper office of the Law, to incline men's hearts to the obedience of righteousness; as also under the Law there was no true and real expiation to wash away the guilt of sins; but the office of the Law was to lead men step by step to Christ, that they might seek of Him pardon and the Spirit of regeneration. It is, therefore, unquestionable that the elect of God embraced by faith the substance and truth of the shadows when they voluntarily offered themselves to keep the covenant of God.
9. Then went up Moses and Aaron, Nadab and Abihu. Thus it is that I connect the history: Moses, having finished reading the Law, and having sprinkled the blood, took with him the companions pointed out to him by God, and having left the people, went with these some way up the mountain. I have thought it well slightly to touch upon this, because some translators render the verb improperly in the pluperfect tense, as if he and the elders had already before12 been separated from the people; but this is very absurd, for it was necessary for him to remain in the plain, in order to address the people.
There the glory of God was beheld more closely by the elders, that they might afterwards relate to the people what they had seen, and that thus the thing, being proved by competent witnesses, might obtain undoubted credit. For this reason he says, that "they saw the God of Israel," not in all His reality and greatness, but in accordance with the dispensation which He thought best, and which he accommodated to the capacity of man. The form of God is indeed nowhere described, but the pediment (basis) on which He stood was like a work of sapphire.13 The word lvnt, libnath, some translate stone, others whiteness, others brick. Whichever sense it is preferred to take it in, but little affects the main point in the matter; for the color of a sapphire was presented to them, to elevate their minds by its brightness above the world; and therefore it is immediately added, that its appearance was as of the clear and serene sky. By this symbol they were reminded that the glory of God is above all heavens; and since in His very footstool there is such exquisite and surpassing beauty, something still more sublime must be thought of Himself, and such as would ravish all our senses with admiration. Thus the throne of God was shewn to Ezekiel "as the appearance of a sapphire-stone." (Ezekiel 1:26; 10:1.)
Finally, on the footstool Infinite Majesty appeared, such as to strike the elders with astonishment, so that they might humble themselves with greater reverence before the incomprehensible glory of God.
11. And upon the nobles of the children of Israel. These words, as it seems to me, are violently distorted by those14 who expound them, that the elders were not made participators of the prophetic gift, or that the virtue of God did not extend to them; for these clauses are to be taken connectedly thus: although they saw God, His hand was not laid upon them but they ate and drank. Hence we may gather that God's paternal favor towards them is pointed out in that He spared them; for we must bear in mind what is said elsewhere, "There shall no man see my face and live." (Exodus 33:20.) Thus, amongst the ancients, this was a kind of proverbial expression: We shall die, because we have seen God. So Jacob, in commendation of God's grace, says, "I have seen God face to face, and my life is preserved." (Genesis 32:30.) For if the mountains melt at the sight of Him, what must needs happen to a mortal man, than whom there is nothing more frail or feeble? Herein, then, does God's incomparable lenity betray itself, when, in manifesting Himself to His elect, He does not altogether absorb and reduce them to nothing; especially when some special vision is presented to them. In sum, therefore, Moses shews us that it was a miracle that the rulers of Israel remained safe and sound, although the terrible majesty of God had appeared to them. Now, this was the case, because they had not rashly thrust themselves forward, but had come near at the call of God. Hence we learn that our boldness never exceeds its due bounds, nor can be condemned as presumption, when it is founded on the command of God; whilst worse than any pride or self-confidence is timidity, which, under pretense of modesty, leads us to distrust the word of God. If any one of the people had attempted to do the same as the rulers, he would have experienced in his destruction what it is to advance beyond bounds. But the reason why their free and bold access turned out successfully to the elders, was because they obeyed the command of God.
What follows, as to their eating, I interpret to mean a solemn banquet, which was a part or appendage of a sacrifice, as we have seen on Exodus 1815 and in many other places.
12. And the Lord said unto Moses, Come up to me. Moses himself is now taken up higher; because it was sufficient that the elders should be admitted to that intermediate vision, from whence they might certainly know that he would not proceed further, except by God's command, in order that he might be received to familiar colloquy. Although, however, Joshua began to go on with him, it is plain that he was only his companion for six days, until Moses left him behind, and was gathered into the cloud. When God declares that He will give him "a law and commandment," this must not be understood of any new instruction, but of the authentic writing (consignatione) of the Law: for, after having spoken of the two tables, He immediately mentions, in apposition, the Law and Commandment, by way of explanation; as if He had said that He would give the tables, which were to be a divine monument16 of His covenant; so that a summary of doctrine should exist among the people, not written with ink, and by the hand of man, but by the secret power of the Spirit. I am afraid the speculation of Augustine is more subtle than correct, that the Law was written by the finger of God,17 because only the Spirit of God engraves it on our hearts; for, to pass over the fact that the hardness of the stones was not changed, what will their breaking mean, which will be spoken of hereafter? Surely it does not accord that, whereas the grace of regeneration endures unto the end, the Law should be only engraven efficaciously by the Spirit upon men's hearts for a moment. What I have advanced, however, is beyond controversy, that the Law was inscribed upon these polished stones, that the perpetuity of the covenant might be testified in all ages.
14. Tarry ye here for us, until we come again. I do not take the words so precisely as to suppose that he commanded them to stand still in the same place; but since he was just about to be separated from intercourse with men, I suppose, that our earthly dwelling-place is indicated by the adverb,18 since it immediately follows, that if anything should occur, Aaron and Hur were to be his substitutes for ruling the people and settling quarrels. For, since care and anxiety might beset their minds, as being deprived of their only guide in counsel, and minister of safety, he offers this consolation to relieve their despondency. Hence it follows that they were sent back to occupy their charge, which could not be the case, unless they were in communication with the people. We are not aware whether Moses was pre-informed as to the time (of his absence,19) although it is more probable that he was in doubt and suspense, until he penetrated into the secret counsel of God. From the last verse but one, we learn, that though the majesty of God was more clearly revealed to the elders, still it was conspicuous to all, from the least to the greatest, lest any excuse for ignorance should remain; for when the fire was seen burning for six continuous days, as if it would consume the mountain, how could they afterwards pretend that it was not fully understood from what Author the Law proceeded?
Exodus 31:18
18. And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God.
18. Et dedit Deus Most, quum finem fecisset loquendi cum eo in monte Sinai, duas tabulas Testimonii, tabulas lapideas scriptas digito Dei.
18 And he gave unto Moses. It must be observed, that, after the voice of God had been heard from the midst of the fire, and He had delivered the Ten Commandments, and the form of the tabernacle had been described, and the work had been already finished by the artificers, though its dedication had not yet taken place, Moses was again withdrawn from the sight and intercourse of men, that he might be taught apart by himself to be a faithful interpreter of the Law. For although God had briefly comprised in the Ten Commandments the sum of His doctrine, which might suffice for the rule of a pious and righteous life, still a clearer exposition was needed, such as Moses afterwards added. With this object he was taken up into the sanctuary (adytum) of heaven, as it were, in order that he might familiarly learn all things that concerned the full and complete understanding of the Ten Commandments, since he could never have attained their genuine meaning if God had not been his Master and Teacher. Hence we gather that he wrote his five books not only under the guidance of the Spirit of God, but as God Himself had suggested them, speaking to him out of His own mouth. Wherefore he observed silence for forty days, that he might afterwards freely speak by the authority of God. Thus ought all true pastors of the Church to be disciples, so as to teach nothing but what they have received. But although God might in a moment have fully perfected His servant, yet, in order more surely to evince that he advanced nothing which did not proceed from the school of heaven, he was separated for forty days from the human race, so that the Israelites might henceforth look up to him as to an angel sent from heaven; for there could be no savour of earth about him who had thus lived with God, without meat and drink, or any other means of nourishment, and divested of all infirmity of the flesh.
Finally, the Ten Commandments were written on two tables, so that they might never be lost. I have elsewhere stated why they were divided into two tables, viz., because they consist of two parts, the first of which is the rule of piety, whilst the second prescribes how we must live righteously, innocently, and chastely with men. Thus the worship of God comes first in order, and then the duties of charity follow. The tables were of stone, inasmuch as it is usual for enduring monuments to be engraven on brass, or stones. That they were "written with the finger of God," we must understand to mean that the characters were formed without the hand or skill of men, by the secret virtue of God; nor is it a matter of wonder that a writing should have suddenly been brought into existence at the same will (nutu) of God, whereby the waste and shapeless materials of the world, which they call chaos, were changed so as to be resplendent with astonishing elegance and beauty. This expression, however, is metaphorical, whereby what is only applicable to men is figuratively spoken of God; for God is not corporeal so as to write with His finger; and for Him to act is only to command; as it is said in the Psalms,
"He spake, and all things were made; he commanded, and they were created." (Psalm 33:9; 148:5.)
Many approve of the allegory, that the Law was written by the Spirit of God on stones, because the hardness of our heart does not receive it without the grace of regeneration; but we must rather hold to the antithesis of Paul, wherein he shews that the Gospel differs from the Law in this respect, because it is written on fleshy hearts, subdued unto obedience, (2 Corinthians 3:3;) and indeed it is by no means fitting that we should trifle in such conceits as this, when the simple intention of God is abundantly manifest, viz., that the Law was registered upon stones, in order that the perpetuity of its doctrine should be maintained in all ages.
Exodus 32:1-35
1. And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.
1. Videns antem populus quod moram faceret Moses ad descendendum e monte, tunc congregatus est contra Aharon, et dixerunt ei, Surge, fac nobis Deos qui praecedant nos: huic enim Mosi viro illi qui eduxit nos e terra Aegypti, nescimus quid acciderit.
2. And Aaron said unto them, Break off the golden ear-rings which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me.
2. Et dixit illis Aharon, Eripite, (vel, detrahite,) inaures aureas, quae sunt in auribus uxorum vestrarum, filiorum vestrorum et filiarum vestrarum, atque afferte.
3. And all the people brake off the golden ear-rings which were in their ears, and brought them unto Aaron.
3. Eripuerunt a se igitur totus populus inaures aureas, quae erant in auribus eorum, et attulerunt ad Aharon:
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.
4. Quas accepit de manu eorum, formavitque illud style, et fecit ex illo vitulum fusilem: et dixerunt, Isti sunt dii tui o Israel, qui eduxerunt te e terra Aegypti.
5. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord.
5. Quod videns Aharon, tunc aedificavit altare coram eo: et elamavit Aharon, dixitque, Solennitas Jehovae erit cras.
6. And they rose up early on the morrow, and offered burnt-offerings, and brought peace-offerings: and the people sat down to eat and to drink, and rose up to play.
6. Et summo mane surrexerunt sequenti die, atque obtulerunt holocausta, et adduxerunt hostias prosperitatum: seditque populus ut manducaret et biberet, postea surrexerunt ut luderent.
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:
7. Loquutusque est Jehova ad Mosen: Vade, descende, corrupit se populus tuus quem eduxisti e terra Aegypti.
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.
8. Recesserunt cito de via quam praecepi eis: fecerunt sibi vitulum fusilem, adoraveruntque illum, et sacrificaverunt ei, dixeruntque, Isti dii tui, Israel, qui eduxerunt te e terra Aegypti.
9. And the Lord said unto Moses, I have seen this people, and, behold, it is a stiff-necked people:
9. Dixit praeterea Jehova ad Mosen, Vidi populum hunc: et ecce populus durae cervicis est.
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.
10. Nunc igitur dimitte me, ut excandescat furor meus in eos, consumamque eos: te autem faciam in gentem magnam.
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?
11. Et precatus est Moses faciem Jehovae Dei sui, et dixit, Utquid, O Jehova, exardescet furor tuus in populum tuum quem eduxisti e terra Aegypti in fortitudine magna et manu forti?
12. Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people.
12. Utquid dicent Aegyptii dicendo, In malum eduxit eos, ut occideret eos in montibus, utque consumeret eos e superficie terrae? convertere ab ira furoris tui, et poeniteat te super malo populi tui.
13. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven; and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.
13. Recordare Abraham, Isaac et Israel servorum tuorum, quibus jurasti per teipsum, et dixisti eis, Multiplicabo semen vestrum sicut stellas coeli, et totam terram istam quam dixi dabo semini vestro, et haereditate accipient illam in seculum.
14. And the Lord repented of the evil which he thought to do unto his people.
14. Et poenituit Jehovam super malo quod dixerat se facturum populo suo.
15. And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written.
15. Tunc vertit se Moses, et descendit e monte: erantque dutc tabulae testimonii in mann ejus, tabulae scriptae ab utraque super-ficie sua, hinc et inde erant scriptae.
16. And the tables were the work of God, and the writing was the writing of God, graven upon the tables.
16. Et tabulae erant opus Dei, scriptura Dei, scriptura erat sculpta in tabulis.
17. And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp.
17. Audiens autem Jehosua vocem populi in vociferatione ejus, dixit ad Mosen, Vox praelii est in castris.
18. And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome; but the noise of them that sing do I hear.
18. Qui respondit, Non est vex respendens fortitudini, neque vex respendens infirmitati, sed vocem cantionum ego audio.
19. And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses' anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount.
19. Accidit quum appropinquasset ad castra, vidit vitulum et choros: et excanduit iracundia Mosis, abjecitque e manibus suis tabulas, et fregit eas sub monte.
20. And he took the calf which they had made and burnt it in the fire, and ground it to powder, and strawed it upon the water, and made the children of Israel drink of it.
20. Tulit quoque vitulum quem fecerant, et combussit igni, contrivitque donec redegit in pulverem: et sparsit in superficiem aquarum, et potavit filios Israel.
21. And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them?
21. Et dixit Moses ad Aharon, Quid fecit tibi populus iste, quod induxisti super eum hoc peccatum grande?
22. And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief.
22. Tunc dixit Aharon, Ne excandescat iracundia domini mei: tu nosti populum quod in malo sit.
23. For they said unto me, Make us gods which shall go before us: for asfor this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.
23. Dixerunt autem mihi, Fac nobis deos qui nos praecedant: quia isti Mosi viro qui eduxit nos e terra AEgypti, nescimus quid acciderit.
24. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf.
24. Quibus respondi, Cui est aurum, private vos. Et dederunt mihi: et projeci in ignem, egressusque est vitulus iste.
25. And when Moses saw that the people were naked, (for Aaron had made them naked unto their shame among their enemies,)
25. Vidit autem Moses quod populus discoopertus esset: (nam discooperuerat eum Aharon ad ignominiam inter hostes eorum,)
26. Then Moses stood in the gate of the camp, and said, Who is on the Lord's side? let him come unto me. And all the sons of Levi gathered themselves together unto Him.
26. Stetit ergo Moses in porta castrorum, et dixit, Quis est Jehovae? Ad me. Et eongregati sunt ad eum omnes filii Levi.
27. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor.
27. Quibus dixit, Sic dixit Jehova Deus Israel, Ponite quisque gladium suum super femur suum: transite et revertimini a porta ad portam in castris, et occidite quisque fratrem suum, et quisque amicum suum, et quisque propinquum suum.
28. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men.
28. Fecerunt ergo filii Levi secundum sermonem Mosis: et ceciderunt e populo in die ilia circiter tria millia virorum.
29. For Moses had said, Consecrate yourselves to-day to the Lord, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day.
29. Dixerat autem Moses, Consecrate manum vestram hodie Jehovae, nempe quisque in filio suo, et in fratre suo: ut detur hodie vobis benedictio.
30. And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the Lord; peradventure I shall make an atonement for your sin.
30. Fuit postridie ut diceret Moses populo, Vos peccastis peccato magno: nunc tamen ascendam ad Jehovam, si forte propitiem eum super peccato vestro.
31. And Moses returned unto the Lord, and said, Oh! this people have sinned a great sin, and have made them gods of gold!
31. Reversus est itaque Moses ad Jehovam, et dixit: Obsecro: peccavit populus hic peccato magno: feterunt enim sibi deos aureos.
32. Yet now, if thou wilt forgive their sin —: and if not, blot me, I pray thee, out of thy book which thou hast written.
32.: Nunc si remiseris peccatum eorum: quod si non, dele me agedum e libro tuo, quem scripsisti.
33. And the Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my book.
33. Et dixit Jehova ad Mosen, qui peccavit mihi, delebo eum e libro meo.
34. Therefore now go, lead the people unto the place of which I have spoken unto thee. Behold, mine Angel shall go before thee: nevertheless, in the day when I visit, I will visit their sin upon them.
34. Nunc ergo vade, duc populum ad locum de quo loquutus sum tibi. Ecce, Angelus meus ibit ante te: in die autem visitationis meae etiam visitabo in eos peccatum eorum.
35. And the Lord plagued the people, because they made the calf which Aaron made.
35. Et percussit Jehova populum, eo quod fecissent vitulum quem fecerat Aharon.
1 And when the people saw that Moses. In this narrative we perceive the detestable impiety of the people, their worse than base ingratitude, and their monstrous madness, mixed with stupidity. For their sakes Moses had been carried up above the state of terrestrial life, that he might receive the injunctions of his mission, and that his authority might be beyond the reach of controversy. They perversely declare that they know not what has become of him, nay, they speak contemptuously of him as of a person unknown to them. It is for this that Stephen severely blames them,20 This is that Moses (he says) whom your fathers rejected, though he was the minister of their salvation. (Acts 7:35.) They confess that he had been their deliverer, yet they cannot tolerate his absence for a little time, nor are they affected with any reverence towards him, unless they have him before their eyes. Moreover,21 although God offered Himself as if present with them by day and by night in the pillar of fire, and in the cloud, they still despised so illustrious and lively an image of His glory and power, and desire to have Him represented to them in the shape of a dead idol. For what could they mean by saying, "make us gods which shall go before us?" Could they not see the pillar of fire and the cloud? Was not God's paternal solicitude abundantly conspicuous every day in the manna? Was he not near them in ways innumerable
Yet, accounting as nothing all these true, and sure, and manifest tokens of God's presence, they desire to have a figure which may satisfy their vanity. And this was the original source of idolatry, that men supposed that they could not otherwise possess God, unless by subjecting Him to their own imagination. Nothing, however, can be more preposterous; for since the minds of men and all their senses sink far below the loftiness of God, when they try to bring Him down to the measure of their own weak capacity, they travesty Him. In a word, whatever man's reason conceives of Him is mere falsehood; and nevertheless, this depraved longing can hardly be repressed, so fiercely does it burst out. They are also influenced by pride and presumption, when they do not hesitate to drag down His glory as it were from heaven, and to subject it to earthly elements. We now understand what motive chiefly impelled the Israelites to this madness in demanding that a figure of God should be set before them, viz., because they measured Him by their own senses. Wonderful indeed was their stupidity, to desire that a God should be made by mortal men, as if he could be a god, or could deserve to be accounted such who obtains his divinity at the caprice of men. Still, it is not probable that they were so absurd as to desire a new god to be created for them; but they call "gods" by metonymy those outward images, by looking at which the superstitious imagine that God is near them. And this is evident from the fact, that not only the noun but the verb also is in the plural number; for although they were satisfied with one God, still they in a manner cut Him to pieces by their various representations of Him. Nevertheless, however they may deceive themselves under this or that pretext, they still desire to be creators of God.
Those who suppose that confusion is implied by the word "delayed," are, in my opinion, mistaken; for, although the word vss, boshesh, with its third radical doubled, is derived from vvs, bush, which means to be ashamed, still it is clear from Judges 5:28, that it is used simply for to delay, where it is said, in the address of the mother of Sisera, "Why22 does his chariot delay (or defer) to come?"
Hence we may understand that hypocrites so fear God as that religion vanishes from their hearts, unless there be some task-master (exactor) standing by them to keep them in the path of duty. They duly obeyed Moses and reverenced his person; but, because they were only influenced by his presence, as soon as they were deprived of it they ceased to fear God. Thus, whilst Joshua was alive, and the other holy Judges, they seemed to be faithful in the exercise of piety, but when they were dead, they straightway relapsed into disobedience.
2. And Aaron said unto them, Break off the golden ear-rings. I doubt not but that Aaron, being overcome by the importunate clamor of the people, endeavored to escape by means of a subterfuge; still, this is no valid excuse for him, since he ought to have heartily opposed them in a direct reply, and sharply to have inveighed against their wicked renunciation of God. By commanding them to give him gold, he might have quieted their intemperate demands through dread of the expense; but it was a remedy more likely to be successful, to snatch from them those ornaments and trinkets of which women do not willingly allow themselves to be deprived. He therefore purposely requires of them a hateful, or at any rate a by no means pleasant thing, that he might thus impede their sinful design; but without success, for the power of superstition to carry people away is not less than that of lust. Perhaps also he had the tabernacle in view, lest they should sacrilegiously proceed to lay hands on the sacred vessels; and there was a probability that, if it remained uninjured, the sight of it might at length recall them to a better mind. Besides, the recollection of their recent profuse liberality might have extinguished or cooled their ardor, from the fear of being utterly drained. He says emphatically, "Break23 off the ear-rings from your wives and children," that they may desist from the purpose out of dread of giving offense, since women are slow to part with such objects of gratification. But it is added immediately afterwards, that they were so blinded by the fervor of their foolish zeal, that they undervalued everything in comparison with their perverse desire, and thus the ornaments were taken from their ears. The readiness with which this was done was wonderful; and not by one person, or by a few, but by the whole people, as if in rivalry of each other. Even in these days ear-rings are worn by the24 Orientals, though it is not so common among us. Now, if unbelievers are so prodigal in their absurdities as to throw away thus carelessly and rashly whatever is precious to them, how shall their tenacity be excusable who are so niggardly in providing for the service of God? Hence let us learn to beware of foolishly squandering our possessions in unnecessary expenditure, and to be liberal where we ought; especially to be ready to spend ourselves, and what we have, when we know that our offerings are pleasing and acceptable to God.
4. And he received them at their hand. He briefly narrates this base and shameful deed; yet sufficiently shows, that whilst Aaron yielded to their madness, he still desired to cure it, though, at the same time, he was weak and frightened, so as to pretend to give his assent, because he feared the consequences of the tumult as regarded himself. For why does he not command the ear-rings to be thrown into some chest, lest he should pollute himself by the contagion of the sacrilege? Since, therefore, he received them into his own hands, it was a sign of a servile and effeminate mind; and thus he is said to have been the founder, or sculptor of the calf, when it is nevertheless probable that workmen were employed upon it. But the infamy of the crime is justly brought upon him, inasmuch as he was its main author, and by his guilt betrayed the religion and honor of God.
The Hebrew word25 chrt, cheret, some translate a stylus or graving-tool, some a mould; the former think that the rough mass was formed by sculpture into the shape of a calf; the latter, that the calf was cast or founded; as we say, jetter en mousle, to cast in a mould. Ridiculous, however, is the fable, that when the gold was thrown into a furnace, it came forth like a calf without human workmanship; but thus licentiously do the Jews trifle with their fond inventions. The more probable conjecture is, that Aaron designedly sought a remedy for the people's folly.
It was a disgraceful thing to prostrate themselves before a calf, in which there was no connection or affinity with the glory of God; and with this the Prophet expressly reproaches them, that "they changed their glory (i.e., God, in whom alone they should have gloried) into the similitude of an ox that eateth grass." (Psalm 106:20.) For, if it be insulting to God to force Him into the likeness of men, with how much greater and more inexcusable ignominy is His majesty defiled, when He is compared to brute animals? Still it had no effect towards bringing them to repentance; and this is expressed with much force immediately afterwards, when they said to each other, "These be thy gods, O Israel." Surely the hideousness of the spectacle should have struck them with horror, so as to induce them voluntarily to condemn their own madness; but, on the contrary, they mutually exhort one another to obstinacy; for there is no doubt but that Moses indicates that they were like fans to each other, and thus that their frenzy was reciprocally excited. For, as Isaiah and Micah exhort believers, that each of them should stretch out his hand to his brother, and that they should say to each other,
"Come ye, and let us go up to the mountain of the Lord;" (Isaiah 2:3; Micah 4:2;) thus does perverse rivalry provoke unbelievers mutually to excite each other to progress in sin. Still they neither speak ironically nor in mockery of God, nor have any intention of falling away from Him; but they cover their sin against Him under a deceitful pretext, as if they denied that by their new and unwonted mode of worship, they desired to detract from the honor of their Redeemer; but rather that it was thus magnified because they worshipped Himself under a visible image. Thus now-a-days do the Papists boldly obtrude their fictitious rites upon God; and boast that they do more for Him by their additions and inventions than as if they merely continued within the bounds prescribed by Himself. But let us learn from this passage, that whatever colouring superstition may give to its idols, and by whatever titles it may dignify them, they remain idols still; for, however those who corrupt the pure worship of God by their inventions, may pride themselves on their good intentions, they still deny the true God, and substitute devils in His place.
Their conjecture is probable who suppose that, Aaron devised the calf in accordance with Egyptian superstition; for it is well known with what senseless worship that nation honored its god26 Anubis. It is true that they kept27 a live bull to be consulted as the supreme god; but, inasmuch as the people were accustomed to this fictitious deity, Aaron seems in obedience to their madness to have followed that old custom, from whence they had contracted the error, which was so deeply rooted in their hearts. Thus from bad examples does contagion easily creep into the hearts of those who were else untainted; nor is it without good reason that David protests that idols should be held in such abomination by him, that he would not even "take up their names into his lips," (Psalm 16:4;) for, unless we seriously abhor the ungodly, and withdraw ourselves as far as possible from their superstitions, they straightway infect us by their pestilential influence.
5. And, when Aaron saw it, he built an altar before it. When he sees the people so infuriated, that he despairs of being able to resist their conspiracy, in perfidious cowardice he gives way to compliance. And this end awaits all those who do not dare ingenuously and firmly to maintain what is right, but who bargain, as it were, and descend to compromises; for, after they have vacillated for a while,28 they at length succumb altogether, so as to shrink from nothing, however unworthy and disgraceful. He seems, indeed, by his proclamation to uplift their minds to the worship of the true God; but, when he is violating the law just given, it is a wretched quibble to shield their offensive and degenerate worship under God's sacred name.
6. And they rose up early on the morrow. The earnestness of the people in the prosecution of their error is again set forth; for there is no doubt but that it was at their demand that Aaron proclaimed the solemn sacrifice; and now it is not only added that they were ready for it in time, but their extraordinary diligence is declared in that they appeared at the very dawn of day. Now, if, at the instigation of the devil, unbelievers are thus driven headlong to their destruction, alas for our inertness, if at least an equal alacrity does not manifest itself in our zeal! Thus it is said in the Psalm, (110:3,)
"Thy29 people (shall come) with voluntary offerings in the day (of the assembling) of thy army."
What follows as to the people sitting down "to eat and to drink," many30 ignorantly wrest to mean intemperance; as also they wrongly expound their "rising up to play," as meaning lasciviousness; whereas thus Moses rather designates the sacred banquet and sports engaged in, in honor of the idols; for, as we have seen elsewhere, the faithful feasted before God at their sacrifices, and so also heathen nations celebrated sacred feasts, whilst they worshipped their idols in games. Of this point Paul is the surest interpreter, who quotes this passage in condemnation of the idolatry of the ancient people, and ably accommodates it to the purpose he had in hand; for the Corinthians had not gone to such an excess as to bow their knees to idols, but were boon-companions of unbelievers in their polluted sacrifices. (1 Corinthians 10:20.)
7. And the Lord said unto Moses, Go, get thee down. This was a violent temptation to shake the faith of Moses. He thought that his own and the people's happiness was absolutely complete, when God's covenant was engraven on the tables to secure its perpetuity; whereas now he hears that this covenant was violated, and almost annihilated by the perfidy and rebellion of the people, whilst its abolition involved the loss of salvation and all other blessings. Moreover, that God might more sorely wound the mind of the holy man, He addresses him exactly as if part of the ignominy fell upon himself; for there is an indirect reproach implied in the words, "thy people, which thou broughtest out of the land of Egypt." Yet Moses had only taken this charge upon him by God's command, and, indeed, unwillingly; how, then, is this deliverance thrown in his teeth, wherein he had only obeyed God? and why is his devotedness spoken of in mockery, as if he had bestowed his labor amiss, when no part of the blame attaches to him? I have already said that God sometimes thus pierces the hearts of the godly to the quick, in order to prove their patience, as if their well-directed zeal had been the cause of the evils which occur. Some31 give too subtle an exposition to this, viz., that they are called the people of Moses, because they had ceased to be the people of God; and suppose that there is an antithesis here, as if it were said, — your people, and not mine; but I fear this is not well founded; for, since they had broken the covenant, they were not more alienated from God than from Moses the minister of the Law. I do not deny that it is an implied renunciation of them; but we must bear in mind that design of God, to which I have already adverted, that Moses was in a manner implicated in their crime, in order that his patience might be tried, and also that he might be more grieved at its enormity. Meanwhile, it is obvious that God refers to His recent grace, because it was a monstrous and incredible thing that those who had been lately delivered by this amazing power, and with whom He had just renewed His covenant, should be so suddenly drawn away into rebellion. He adds also, in aggravation of their crime, that they had immediately turned aside from the way which was pointed out to them. Forty days had not yet elapsed since Moses left them, when they were impelled by their depravity to such madness as this. A little time ago they had manifested a wonderful zeal for God's service, by abundantly contributing what was required; the glory of the tabernacle was presented to their eyes to restrain them; and yet they burst through all these barriers, and rush impetuously after their own lust, when scarcely six months had passed since the promulgation of the Law. The verb scht shicheth, being in the Pihel conjugation, is active; and yet is employed without being intensive; I have, therefore, rendered it, corrupted themselves, though it might be appropriately taken passively, viz., that the people had been corrupted.
8. They have turned aside quickly out of the way. So speedy a transgression, as I have said, aggravates their crime. God then states the nature of their corruption, that they have worshipped a molten calf, that is to say, the work of their own hands. But it is to be observed, that what they had put forward as a colouring for their ungodliness is alleged last, as the climax of their sin; for, when they said that these were their gods which had brought them up, their object was to advance a legitimate excuse, as if they were not falling away from the worship of the true God, and their Deliverer, but that rather it was an evidence of their more fervent zeal, that they should fall down as worshippers before the calf in honor of Him. But God retorts this upon them, and complains of the gross indignity which was put upon Him, when the dead image of a calf was substituted in the place of His glory.
9. I have seen this people, and behold. This was, indeed, the sharpest and sorest trial of the faith of Moses; when God seemed to contradict Himself and to depart from His covenant. If ever, after having been long oppressed by excessive calamities, we are not only wearied by the delay, but also agitated with various doubts, which at length tempt us to despair, as if God had disappointed us by deceptive promises, the contest is severe and terrible; but when God seems at first sight to throw discredit upon His own words, we have need of unusual fortitude and firmness to sustain this assault. For, since faith is founded on the Word, when that Word appears to be at issue with itself, how in such conflicting circumstances could pious minds be sustained unless they were supported by the incomparable power of the Spirit? Still in the mind of Abraham there was such strength of faith, that he came forth as a conqueror from this kind of temptation. He had heard from God's own mouth, "In Isaac shall thy seed be called;" he is afterwards commanded to slay him, and reduce his body to ashes; yet, because he is persuaded that God was able to raise him up seed even from the dead, he obeys the command. (Hebrews 11:17-19.) The same thing is here recorded of Moses, before whom God sets a kind of contradiction in His Word, when He declares that He has the intention of destroying that people, to which He had promised the land of Canaan. Nevertheless, we see how successfully he strove, since, trusting in the eternal and inviolable covenant of God, he did not cease to cherish a good hope. If any still should ask whether it was right for him to despise or count for nothing what was said to him in the second place as to the utter destruction of the people, I reply, that the victory of his faith did not consist in subtle disquisitions, but that having embraced God's covenant with both arms, as they say, he was so fortified by his confidence that he had room for no objections; and, in point, of fact, pious minds which rest on firm assurance, although unable to free themselves from every perplexity which occurs, still do not waver, but keep a tight grasp on what the Spirit of God has once sealed to them; and, if sometimes it happens that they begin to doubt or vacillate, nevertheless they come back to their foundation and break through every obstacle, so as never to desist from calling upon God. Meanwhile, it is certain that, whilst God is trying the faith of Moses, He quickens his mind to be more earnest in prayer, even as Moses himself was led in that direction by the secret influence of the Spirit. Nor is there any reason why slanderous tongues should here impugn God, as if He pretended before men what He had not decreed in Himself; for it is no proof that He is variable or deceitful if, when speaking of men's sins, and pointing out what they deserve, He does not lay open His incomprehensible counsel. He here presents Himself in the character of Judge; He pronounces sentence of condemnation against the criminals; he postpones their pardon to a fitting season. Hence we gather that his secret judgments are a great deep; whilst, at the same time, His will is declared to us in His word as far as suffices for our edification in faith and piety. And this is more clearly expressed by the context; for He asks of Moses to let Him alone. Now, what does this mean? Is it not that, unless he should obtain a truce from a human being, He will not be able freely to execute His vengeance? — adopting, that is to say, by this mode of expression, the character of another, He declares his high estimation of His servant, to whose prayers He pays such deference as to say that they are a hinderance to him. Thus it is said in Psalm 106:23, that Moses "stood in the breach, to turn away the wrath" of God. Hence do we plainly perceive the wonderful goodness of God, who not only hears the prayers of His people when they humbly call upon Him, but suffers them to be in a manner intercessors with Him.
He assigns as the reason why He should be implacable, that He well knew the desperate and incurable wickedness of the people; for by "stiff-necked," indomitable obstinacy is metaphorically expressed; and the similitude is taken from stubborn oxen who cannot be brought to submit to the yoke. Now, where such hardness and obstinacy exists, there is no room for pardon. It is indeed an expression which must not be taken literally, that God had learnt by experience that they were a stiff-necked people; but we know that God often assumes human feelings; for unless He should thus come down to us, our minds could never attain to His loftiness. The sum is, that the character of the people was desperate, inasmuch as they had already manifested their inflexible perverseness by many proofs. Still, lest Moses should grieve at the loss of his noble chieftainship, a compensation is promised him; by which trial it appeared that he did not regard his own private interests or advantages.
11. And Moses besought the Lord his God It is clear that this prayer sprang from faith, though in it he seems to fight against the very word of God; for God had said, Get thee down to thy people; but his answer is, Nay, it is thine. But, as I have lately stated, inasmuch as he firmly grasped the principle, that it was impossible for God's covenant to be made ineffective, he breaks through or surmounts all obstacles with closed eyes as it were. He proves them to be God's people by the benefit they had so recently received; yet he mainly relies on the covenant; nay, he mentions their deliverance as a result of it; for he proceeds afterwards to say, "Remember Abraham, Isaac, and Israel." We see, therefore, that the first ground of his confidence is the promise, although Moses refers first of all to the fact that the people had been delivered by the hand of God. He so expressly particularizes His "mighty hand," and "great power," to signify that the more conspicuous God's miracles had been, the more was His glory exposed to the calumnies of the ungodly; and this he immediately afterwards explains, "Wherefore should the Egyptians speak," etc.
The particle, vrh, beragnah, which the old interpreter32 renders craftily, and others maliciously, I prefer simply to translate unto evil, (ad malum,) as denoting an unprosperous and unhappy issue. The exposition which others give, "under an unlucky star," seems to me to be too far-fetched.33 I have no doubt, therefore, but that Moses signifies that this would be a consolation to the Egyptians in their misfortunes if the people should be destroyed, as if God had thus avenged them against their enemies; besides, by this misapprehension, the memory of God's grace, as well as of His judgment, would have been destroyed; for the Egyptians would have hardened themselves, and would have been untouched by any sense of guilt, deeming that God would shew no mercy to His elect people.
What follows, "repent of this evil," is spoken in accordance with common parlance, for the saints often stammer in their prayers, and, whilst unburdening their cares into the bosom of God, address him in their infirmity as by no means befits His nature; as, for instance, when they ask Him, How long wilt thou sleep? or be forgetful? or shut thine eyes? or hide thy face? But with God repentance is nothing but a change of dealing, wherein He seems to retrace His course, as if He had conceived some fresh design. When, therefore, it is said a little further on that "the Lord repented of the evil," it is tantamount to saying, that He was appeased; not because He retracts in Himself what He has once decreed, but because He does not execute the sentence He had pronounced. If my readers34 desire more on this point, let them consult my Comments on Genesis and the Prophets.
13. Remember Abraham, Isaac, and Israel, thy servants He does not bring thern forward as patrons, by the assistance of whose voice he might obtain what He seeks; but because the promise was lodged with them, which they transmitted as an inheritance to their descendants. We must observe, then, the quality or character with which God had invested the Patriarchs. For which reason it is said in Psalm 132:1, "Lord, remember David, and all his afflictions." And hence the ignorance and folly of the Papists are easily refuted, who imagine from these testimonies that the dead are ordained to be intercessors.
He also purposely refers to God's oath, whereby He had more solemnly bound Himself, so that His promise might be more sure and authoritative. The Apostle, in the Epistle to the Hebrews, 6:13, tells us why God swears by Himself; viz., "because he could swear by no greater;" though sometimes to the same effect He swears by His throne in heaven, or His sanctuary.
In fine, it is uncertain whether there is a husteron proteron or not in this prayer, for we shall see as we proceed that when Moses returned a second time, he prayed for the preservation of the people, and was heard. Nor was this done in a moment; but he again occupied forty days in reconciling the people with God. To myself it seems probable that Moses, amazed at the horrible denunciation, immediately offered his prwer; and without receiving a reply promising pardon, came down in suspense to apply a remedy to the evil; for it was by no means likely that, after having heard so severe and weighty a threat, he would have interposed no supplications, when he was so deeply anxious for the safety of the people.
15. And Moses turned, and went down, from the mount Moses comes down by God's command to be a spectator of this wicked revolt, that the enormity of the act might the more arouse him both to disgust and detestation of the crime, and to the endeavor to find a remedy for it. Although, however, God had pronounced sentence of rejection against the people, He still leaves the tables that testified of the covenant untouched in the hands of Moses, not that He wished them to remain whole, as we shall soon see, but that first the sight of them, and then the breaking of them, might inspire the apostates with greater horror, whose madness had otherwise stupified them.
Why the Law was divided into two tables has been elsewhere seen, viz., because it first sets forth piety and the worship of God; and, secondly, prescribes the rule of righteous living between man and man, and instructs us in the mutual offices of charity. It was doubtless in testimony of the perfection of their doctrine that they were written on both sides. A fuller revelation was indeed afterwards added; but God would have it clearly understood that He had thus embraced all in ten commandments, so that it was not lawful to add anything; and,35 therefore, lest men should annex anything of their own inventions, God filled both sides, so that nothing remained unwritten upon. Moreover, the tables are called "the work of God," because he had prepared them for the purpose of being written on. Thus they are distinguished from those that came afterwards, on which, although God inscribed His Law, yet He willed that the stones should be chiselled and fashioned by the hand and workmanship of men. The sum is, that not only were the ten commandments written by God on the first tables, but there was nothing human in the fashioning of the stones; and if it be inquired how the stones were engraved and the letters formed upon them, Moses indeed replies by a similitude, that it was done by the finger of God, meaning thereby His secret power; for He who created the world out of nothing by his more volition (nutu,) can by the same word convert all creatures to His own use in whatever way He pleases.
17. And when Joshua heard the noise of the people This is introduced to inform us how intemperately the people raged in their insane worship of the calf, since their shouting was heard from afar. It is thus that the devil bewitches poor miserable men, so that dissolute licentiousness with them is pious ardor. So there is nothing too disgraceful or abominable to please the Gentiles, in order that they may prove that they omit nothing which may appease their false gods. Nor can it be doubted but that, under the pretense of holy zeal, superstitious men give way to the indulgences of the flesh; and Satan baits his fictitious modes of worship with such attractions, that they are willingly and eagerly caught hold of and obstinately retained. It arises from Joshua's solicitude for the people that he deems it to be the cry of battle; whilst Moses,36 having been informed by God, conjectures that it is not the voice of men fighting, since they utter no cry to correspond with the exhortations of the conquerors, nor is there any sound like the wailing of the conquered.
19. And it came to pass, as soon as he came nigh unto the camp He who had before humbly pleaded for the safety of the people, now, when he sees the calf, bursts forth into rage, and the hideousness of the crime awakens him to different feelings. Now, since anger is here mentioned with praise, the stoics must abandon their paradox, that all the passions (motus animi) are vicious. I allow, indeed, that whilst men are led by nature, they are never angry without vice; because they always exceed due bounds, and often also do not aim at a proper object. But it must be observed that this occurs from the corruption of nature; and, consequently, anger is not in itself or absolutely to be condemned. For the principle which the Stoics assume, that all the passions are perturbations and like diseases, is false, and has its origin in ignorance; for either to grieve, or to fear, or to rejoice, or to hope, is by no means repugnant to reason, nor does it interfere with tranquillity and moderation of mind; it is only excess or intemperance which corrupts what would else be pure. And surely grief, anger, desire, hope, fear, are affections of our unfallen37 (integrce) nature, implanted in us by God, and such as we may not find fault with, without insulting God Himself. Moreover, the anger which is here ascribed to Moses is, in Deuteronomy 9, attributed to the person of God Himself. Whence we infer, that, since it emanated from the impulse of the Spirit, it was a virtue worthy of praise.
In breaking the tables, however, he seems to have forgotten himself; for what sort of vengeance was this, to deface the work of God? Howsoever detestable the crime of the people was, still the holy covenant of God ought to have been spared. Therefore certain Rabbins,38 to excuse him, invent one of their customary fables, that, when the tables were brought into the polluted place, the writing became effaced. Others think that he was carried away by his wrath, and did not sufficiently consider what he was about, as he would have done had his mind been composed. I have no doubt, however, but that he broke the tables in reference to his office, as if to annul the covenant of God for a time; for we know that God commits both charges to the ministers of His word, to be the proclaimers of His vengeance, as well as the witnesses of His grace. Thus, whatever they bind on earth is bound also in heaven, and they retain sins unto condemnation, and are armed with vengeance against the unbelieving and rebellious. (Matthew 16:19; John 20:23; 2 Corinthians 13:10.39) Therefore God rejected the people by the hand of Moses, renouncing the covenant which He had recently established in a solemn ceremony; and this severity was more useful as an example than as if He had sent Moses back empty-handed; for else it would never have suggested itself to the Israelites of how incomparable a treasure they had been deprived. It was then necessary that the tables should be produced, as if God so presented Himself to their sight and shewed His paternal countenance; but when, on the other hand, the monstrous abomination of the calf was encountered, it behoved that these same tables should be broken, as if God turned His back upon them and retired. Meanwhile, it must be borne in mind, that the covenant of God was not altogether annulled, but only as it were interrupted, until the people had heartily repented. Still this temporary rupture, if I may so call it, did not prevent the covenant itself from remaining inviolable. In the same manner also afterwards God put away His people, as if He had utterly renounced. them, yet His grace and truth never failed; so that He at least had some hidden roots from whence the Church sprang up anew; as it is said in Psalm 102:18, "The people which shall be created shall praise the Lord."
20. And he took the calf which they had made It might seem to be a cruel and inhuman punishment that Moses should in a manner infect the bowels of the people with the corruption of the crime. They had already polluted both their bodies and souls more than enough, without the contagion entering any deeper. Besides, he was thus likely to drive them to despair, when they bore within them the ground of their condemnation, as a woman nourishes her offspring in the womb. Nevertheless, such was the remedy to be applied to their senselessness; for, however they might have been terrified for a moment, the recollection of their crime and their fear of punishment would have immediately vanished had not this brand of their defilement been thoroughly impressed upon them. This, then, was a kind of tautcry, whereby they might feel that the disgrace of such foul idolatry not only cleaved to their skin, but was fixed deep in their very bowels. For thus also was their shame enforced upon them when they admitted the substance of their god into their belly, to be soon afterwards ejected with their excrements. Therefore were they compelled to drink and to void a part of their god, in order that their superstition might be the more offensive to them. Besides, if the ashes had been scattered on the ground, there was danger lest some of the more obstinate might collect the relics; and this evil was prevented when the gold, of which the false god was molten, was mixed with ordure. Finally, Moses is said to have made them drink of the accursed water, not because he himself held out the cup to each of them, but because the dust was cast into the stream of which they all drank; as is stated in Deuteronomy 9:21
21. What did this people unto thee? He casts the blame on Aaron, inasmuch as he, who is possessed of power, seems to permit the evil which he does not prevent. We have previously seen that when Moses went up into the mount he resigned his charge to Aaron; it was therefore his duty so to preside over them as, in right of his power, to restrain the people, however perverse they might be. Consequently he is deservedly reproved with this severity, as if he had been the author of the sin which he had suffered to be committed. Hence we gather how weighty a burden is borne by all40 who are appointed to be governors; for if any sin is committed through their negligence, or timidity, or indolence, they must themselves give account for it, as if they had given the signal for licentiousness. The reproof here is very emphatic, viz., that he was as bitter an enemy to the public welfare as if he had desired to avenge himself on his mortal enemies. Not that vengeance would be lawful, although he might have had any colorable ground for it, but Moses means that if Aaron had desired to ruin any persons, and had therefore purposely endeavored to do the worst thing he could against them, he could not have injured them more. Hence He deserves the greater reprehension for having taken such bad care of this poor people, the charge of whom he had undertaken; nay, for having, as far as in him lay, brought final destruction upon them. This, too, is worthy of observation, that when God's service is in question, Moses no more spares his own and his only brother than he would an utter stranger. If he had consulted flesh and blood, it would have been easy to invent some pretext for being more lenient towards his brother, since he had been compelled by necessity and violence to make the calf; but, inasmuch as he knew how strenuously we should contend for God's glory, he assails his brother as if he were entirely unconnected with him. This is a rare virtue; but, unless we strive to attain it, we shall often betray God's cause by our treacherous indulgence towards our relatives.
22. And Aaron said, Let not the anger of my Lord wax hot Aaron extenuates his crime as much as He can. The sum, however is, that the people, whom Moses himself knew to be depraved and perverse, had tumultuously assailed him, and compelled him against his will. Now, although the commencement of his address has an appearance of modesty, still the excuse is frivolous. Rightly, indeed, does Aaron, though the elder, submit himself with reverence to his brother; since he acknowledges him as God's minister, and trembles at his reproof; but it would have been better ingenuously to confess his guilt, than to escape the ignominy of condemnation by subterfuge; for it was the business of the chief to guide the whole body, and to quiet the tumult by authority and firmness; and, if their extravagance had even advanced to madness, rather to die ten times over than to yield such base and servile compliance. But from the close it appears that, whilst in our anxiety for our reputation, we take pains to conceal or excuse our faults, our hypocrisy will at length appear ridiculous. It is obvious that when Aaron says he cast the gold into the fire, and the calf came out, he endeavors, at any rate, to cover the fault, which he cannot altogether efface, by this poor and flimsy tale; but by this childish trifling he only betrays his impudence, so that such stupid confidence does but complete his condemnation. This is the just reward of our ambition, when we take refuge in disguises, and set our hypocrisy against God's judgment.
25. And when Moses saw that the people were naked The vengeance is here recorded which Moses employed to expiate the sin; not that this punishment was satisfactory, as they call it, before God; but because it was useful to efface the memory of their guilt; or at any rate was profitable, as an example. For by the slaughter of three thousand of them, they were reminded that they all had deserved the same. Nor can it be doubted but that he cleansed the camp of the chief authors of the evil, in order that God might be more inclined to pardon. First, therefore, the cause is set forth, whereby he was inflamed to such severity, viz., because he saw the people in such a state of nakedness, as to be even exposed as a laughing-stock to their enemies. The exposition41 which some give of their nakedness, i.e., that they were stripped of their ornaments, is by no means consistent; for it is immediately added, that it was "to their shame among their enemies;" and it will be seen in the next chapter that they were still splendidly ornamented; nay, that they wore the outward tokens of profane rejoicing. There is no doubt, then, but that he signifies that they were rejected of God, who was to them, as it were, their sole ornamental garment, and under whose protection they were secure. The enormity of the evil is, therefore, set forth in these words, because they were not only deprived of God's assistance, who is culled "the dwelling-place" of his people, (Psalm 90:1,) but also abandoned to ignominy, whilst they were surrounded on all sides by enemies. Hence the holy indignation of Moses, in inflicting punishment on the leaders of the rebellion. And again, it is to be noted, that Aaron is charged with the chief part of the crime, because he had not resisted the people's folly with sufficient firmness.
Herein the astonishing power of God was manifested, that when Moses had summoned the Levites, and had commanded them openly in the gate to gird themselves with their swords, the other tribes did not all of them mutiny; for it was probable that they were thus to be armed, in order to execute punishment on the criminals. How, then, came it to pass that those, who were conscious of guilt, were quiet, except because the power of God's Spirit restrained their courage and fury?
The form of the command is also worthy of observation, "Whoso is the Lord's, let him betake himself to me:" from whence we learn, that if we love religion as it deserves, we must not halt between two sides; but that an ingenuous confession is required of us, so as to range ourselves every one under the banner of God; for, by calling all God's servants to him, he condemns the cowardice, nay, the treachery, of all who shall stand in indecision.
The question, however, arises, whether the Levites were not implicated in the crime, since they step forward at once to execute his command, like sincere upholders of God's glory. I answer, that though they were not free from guilt, yet, inasmuch as they yielded to the people under the influence of fear, their sin was lighter than as if they had approved by their consent of the detestable idolatry. But here we perceive the wonderful indulgence of God, who not only pardoned them, but deigned to assert His glory by their instrumentality, and appointed them his ministers for the punishment of a crime, in the toleration of which they had been guilty of base effeminacy and cowardice. Again, it may be asked, how it occurred that of the rest of the multitude not one stirred a foot at the command of Moses? My opinion is, that they were kept back not by contempt or obstinacy, but only by shame; and that they were all inspired with so much alarm, that they waited in astonishment to see what Moseswas about, and how far he would proceed. It is, however, probable that the Levites were called out by name, and this we gather from the result; because they all immediately came forwards, and not one of any other tribe.
27. Thus saith the Lord God of Israel He commands the Levites to gird themselves with their swords, to commit slaughter throughout the whole camp; and this may at first sight seem to be cruel and inhuman, when they are forbidden to spare their brothers, their friends, and neighbors; but it was by no means excessive, if we reflect how much more grievous it is to profane the sacred worship of God, than to inflict injury on man. Nor does he desire that all should be slain promiscuously; but only bids the Levites proceed courageously; so that, if they should chance to meet with any one worthy of death, neither relationship, nor friendship, nor familiarity, should hinder or delay the just course of severity. Nay, since it soon after follows that the Levites did as they were commanded, we gather that he was content with a moderation more akin to leniency than to rigor. If any sedition has arisen in an army, which has proceeded to violence and slaughter, the general is wont, as an ordinary rule, to decimate the offenders; how much milder here is the rate of punishment, when only three thousand perish out of six hundred millions! Although he may have, therefore, dealt harshly with a few, yet the chastisement must appear lenient which permits so many to escape, though guilty of the same crime. It is, however, asked, whether they made any, and what distinction? for it would have been an act of blind and headlong impetuosity to kill every one they might happen to meet. In order to evade this absurdity, some of the42 Jews take refuge, as usual, in a silly fable, that the bellies of those who were polluted by the sin, swelled after drinking the water. If this is accepted, the swelling must have affected them all. But, rejecting all such inventions, it is probable that the Levites were by no means ignorant who were the chief leaders of the evil counsel, by whose instigation the rest were drawn into rebellion.43 Judicially, therefore, and discriminately they executed vengeance on three thousand; and hence it came to pass that the severity was endurable, and that the whole people quietly submitted, when they saw that their own welfare was consulted by the removal from amongst them of these pestilent persons. But, although Mosesrestrains himself, it must be remarked that he requires of the Levites inflexible firmness, lest any regard to intimacy should soften their hearts, because there is nothing more opposed to a sound judgment than prosopolepsia (respect of persons.) Now, it is not without reason that the Levites are praised for obeying his command; for it demanded no common magnanimity to attack the whole twelve tribes, to whom they were not equal even by a twelfth part. We gellerally see that when many persons are concerned in a crime, the judges are alarmed by a fear of sedition, and in the end have not the courage to perform their duty.44 It was, then, all extraordinary instance of zeal in the Levites, that setting aside all consideration of danger, they dared intrepidly to provoke so great a multitude against them. And this holy indignation was the fruit of their repentance, since they did not hesitate to attack with drawn swords those whose threatening countenances they had previously quailed at. Surely it would have been a lighter cause of offense to have prevented the idolatry of the people by bold rebuke, than to execute capital punishment on the transgressors. Their piety and fear of God, therefore, aroused their hearts to new vigor when they dreaded no peril of death.
29. For Moses had said, consecrate yourselves today It is obvious that this verse was added exegetically, to give the reason why this unintimidated ardor impelled the Levites manfully to fulfill their charge, viz., because the exhortation of Moses carried them over every obstacle. The verb, "had said," must be therefore construed in the pluperfect tense. The translation of some,45 "ye have consecrated your hands," in the perfect tense, is very unsuitable, since the promise is immediately added as a means of stimulating them to greater alacrity; whence it appears that the command of Moses, which has been mentioned, is now repeated in different words. They are, however, increased in forcibleness, since he declares that it will be a sacrifice sweet and acceptable to God, if, in forgetfulness of flesh and blood, they avenge the polluted worship of God. The causal particle,46 ci, is introduced, which I have rendered nempe, (namely,) as being here an intensitive, as if he had said, such submission to God must here be shewn, that they should not even restrain their hand if necessary from their very sons and brothers. What, therefore, was lately spoken as to their relatives generally, and here of their sons, must be taken as if in the potential mood; for, if all the Levites had joined themselves with Moses, what need was there of bidding them execute punishment on their brothers or sons? So that Moses only wished to condemn that absurd regard to humanity whereby judges are often blinded, and, to the detriment of religion, are cruelly merciful in tolerating and encouraging impiety. First, therefore, let us learn from this passage, that when judges overlook crimes, their hands are defiled by their very remissness, because impunity increases licentiousness in sin. Thus Solomon teaches that,
"He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the Lord." (Proverbs 17:15.)
Let us also learn that nothing is less consistent than to punish heavily the crimes whereby mortals are injured, whilst we connive at the impious errors or sacrilegious47 modes of worship whereby the majesty of God is violated.
30. And it came to pass on the morrow, that Moses said Inasmuch as this judgment of God was terrible, lest the Israelites should altogether fall into despair, Moses addresses a consolation to them to calm their sorrow, promising that he will make entreaty to God in their behalf. Meanwhile, in order that they might betake themselves as humble suppliants to God's mercy, he reminds them of the enormity of their sin. The Hebrew words literally mean,48 ye have sinned a great sin; there is, however, no ambiguity in the sense; for he would humble them by setting the greatness of their crime before them, in order that they may earnestly give themselves to repentance. To the same effect is49 the particle 'vly, auli, which is often used to express uncertainty, but here, as in many other places, only denotes difficulty; lest, as is frequently the case, they should think of asking pardon unconcernedly and carelessly, and not with anxious earnestness. Thus, when Peter addresses Simon Magus, he bids him pray, "if perhaps" his iniquity may be forgiven him, (Acts 8:22;) not that he should vacillate or waver in his mind like those who are in suspense or doubt, but that terrified by the fear of God's wrath, he should anxiously seek after the remedy.
31. And Moses returned unto the Lord This relation does not stand in its proper place, since, as we have already said, Moses does not exactly preserve the order of time. For we shall see in the next chapter that God refuses with respect to His angel what he here accords; since it is50 a mere quibble to say that a mere ordinary angel is here promised, in whom God will not so manifest His presence as He has done before. Therefore now Moses briefly records what he will afterwards more fully set forth, i.e., how God was appeased and received the people back into favor, which was not the case until he was commanded to hew out or polish the new tables. And we know that it was a figure of speech in common use with the Hebrews to touch upon the chief points of a matter, and then to fill up, in the progress of the history, what had been omitted.
His prayer commences with confession; for in such a case of wicked ingratitude nothing remained but freely to acknowledge their guilt, so as to look nowhere else for safety in their state of ruin and despair but to the mercy of God; for hypocrites only inflame His wrath the more by extenuating their offenses. The particle 'n', ana, which we have followed others in translating "I beseech," (obsecro,) is sometimes expressive of exhortation, and used like Agedum, (come on;) here it only signifies what the Latins express by amabo51 After having anticipated God's judgment by the confession of their guilt, he nevertheless implores for pardon; and this with extreme earnestness, which is the reason why his address is suddenly broken off, for the sentence is imperfect, as is often the case in pathetic appeals, "if thou wilt forgive their sin." I have no objection to make if any should construe the particle52 'm, im, "I would," (utinam,) still in the vehemence of his feelings he seems to burst forth into an exclamation, "Oh, if thou wilt forgive;" though it may be but a modest petition, "Wilt thou forgive?" for, though the prayers of the saints flow from their confidence, still they have to struggle with doubts and questionings within themselves, whether God is willing to listen to them. Hence it arises that their prayers begin hesitatingly, until faith prevails.
What follows may in many respects appear to be absurd; for Moses both imperiously lays down the law to God, and in his eager impetuosity seeks to overthrow, as far as he can, His eternal counsel, and inconsiderately robs him of His justice. Surely all must condemn the pride of this address, Unless thou sparest the offenders, count me not as one of thy servants; nor can there seem to be less of folly in his attempt to bring to nought God's eternal predestination. Besides, when he desires that he himself should be involved in the same punishment, what is this but to destroy all distinction, that God should rashly condemn the innocent with the transgressors? Nor would I indeed deny that Moses was carried away by such vehemence, that he speaks like one possessed. Still it must be observed, that when believers unburden their cares into God's bosom, they do not always deal discreetly, nor with well-ordered language, but sometimes stammer, sometimes pour forth "groans which cannot be uttered," sometimes pass by everything else, and lay hold of and press some particular petition. Assuredly there was nothing less present to the mind of Moses than to dictate to God; nor, if he had been asked, would he have said that what God had decreed respecting His elect before the creation of the world could be overthrown. Again, he knew that nothing was more foreign to the Judge of all the world than to destroy the innocent together with the reprobate. But since his care for the people, whose welfare he knew to be consigned to him by God, had absorbed, as it were, all his senses, nothing else occupies his mind but that they may be saved, whilst he does not entertain a single thought which interferes with this his great solicitude. Hence it is, that arrogating far too much to himself, he throws himself forward as the people's surety, and forgets that he is predestined to salvation by God's immutable counsel; and, finally, does not sufficiently consider what would be becoming in God. Nor is Moses the only one who has been thus carried away; but Paul has gone even further, expressing himself thus in writing after full premeditation, "I could wish that myself were accursed from Christ for my brethren." (Romans 9:3.) The fact is, that intent on the welfare of the elect people, they neither of them examine critically into particulars, and therefore devote themselves in behalf of the whole Church; inasmuch as this general principle was deeply rooted in their minds, that if the welfare of the whole body were secured, it would be well with the individual members. Hence53 the question arises whether it is a pious feeling to prefer the salvation of others to our own? Some being afraid lest the example of Moses and Paul should be prejudicial, have said that they were only influenced by their zeal for God's glory, when they devoted themselves to eternal destruction; and that they did not prefer the people's salvation to their own. Even, however, though this should be accepted, still their words would have been hyperbolical; for, although God's glory may well be preferred to a hundred worlds, yet He so far accommodates Himself to our ignorance, that He will not have the eternal salvation of believers brought into opposition with His glory; but has rather bound them inseparably together, as cause and effect. Moreover, it is abundantly clear that Moses and Paul did devote themselves to destruction out of regard to the general salvation. Let, therefore, that solution which I have advanced hold good, that their petition was so confused, that in the vehemence of their ardor they did not see the contradiction, like men beside themselves. Nor is it matter of surprise that they should have been in such perplexity, since they supposed that by the destruction of the elect people God's faithfulness was abandoned, and He Himself in a manner brought to nought, if the eternal adoption wherewith He had honored the children of Abraham should fail.
By "the book," in which God is said to have written His elect, must be understood, metaphorically, His decree. But the expression which Moses uses, asking to be blotted out of the number of the pious, is an incorrect one, since it cannot be that one who has been once elected should be ever reprobated; and those lunatics who, on this ground, overturn, as far as they can, that prime article of our faiith concerning God's eternal predestination, thereby demonstrate their malice no less than their ignorance. David uses two expressions in the same sense, "blotted out," and "not written:"
"Let them be blotted out of the book of the living, and not be written with the righteous." (Psalm 69:28.)
We cannot hence infer any change in the counsel of God; but this phrase is merely equivalent to saying, that God will at length make it manifest that the reprobate, who for a season are counted amongst the number of the elect, in no respect belong to the body of the Church. Thus the secret catalogue, in which the elect are written, is contrasted by Ezekiel 13:9 with that external profession, which is often deceitful. Justly, therefore, does Christ bid His disciples rejoice, "because their names are written in heaven," (Luke 10:20;) for, albeit the counsel of God, whereby we are predestinated to salvation, is incomprehensible to us,
"nevertheless (as Paul testifies) this seal standeth sure, The Lord knoweth them that are his." (2 Timothy 2:19.)
33. Whosoever hath sinned against me, him will I blot out In these words God adapts Himself to the comprehension of the human mind, when He says, "him will I blot out;" for hypocrites make such false profession of His name, that they are not accounted aliens, until God openly renounces them: and hence their manifest rejection is called erasure. Moreover, God reproves the preposterous request of Moses, inasmuch as it does not consist with His justice to reject the innocent; whence it follows, that Moses had prayed inconsiderately. The sum is, that God, whenever He punishes the ungodly and iniquitous, pays them the wages which they have earned; whereas He never punishes the just. Yet it is to be observed, that when God declares that he will be the avenger of sins, His mercy is not excluded, whereby He buries the transgressions of His people, so that they come not into mind. Thus, when Paul says, "Neither fornicators, nor adulterers, nor thieves, nor covetous, nor murderers, nor revilers, shall possess the kingdom of God,"54 (1 Corinthians 6:9, 10;) it would be incorrect to conclude that they were all shut out from the hope of salvation; since he only speaks of the reprobate, who never repent, so that being converted they may obtain grace.
34. Therefore now go, lead the people In these words God shews that He is appeased, for it was a sure sign of His reconciliation that His angel is appointed to guide them during the rest of their way. The exposition which some give, that an angel is now promised to take care of them, such as Daniel testifies to have been sometimes assigned even to heathen nations, and an instance of which we shall see in the next chapter, is but a poor conjecture; besides, God declares that though the people have departed from the faith, still He stood firm to His agreement as to their enjoyment of the promised inheritance.
His postponement of their punishment is an indirect reproof of the people's wickedness, as though He had said that they were of so perverse a nature that they would hereafter give many fresh occasions for it. If any object that, whenever God afterwards punished other sins, He did not then take into account this act of idolatry, I reply that it is no new thing with God, when men contract again fresh guilt, to accumulate their punishments, and also to call to judgment many sins together under one general punishment. Besides, we know that God casts the iniquity of the fathers upon the children to the third and fourth generation. Lastly, there is nothing to prevent Him from visiting at another time with temporal punishments the iniquity which He has once pardoned; for wherefore did He then forgive them? Was it not lest the truth of His covenant, should perish? Those, then, whom He thus was unwilling to destroy, He might at His own time call up again for punishment, provided the chastisement were but moderate. Hence let us learn not to flatter ourselves, if ever God suspends His judgment,55 nor to abuse His long-suffering, as if we had escaped with impunity.
35. And the Lord plagued the people Moses here briefly attributes to God what he had before related as to the slaughter of the three thousand, lest any should think that he had smitten them with immoderate severity Therefore Paul bids us consider in this history, as in a mirror, how greatly displeasing to God idolatry is; lest we should imitate those who were smitten by His hand. (1 Corinthians 10:7.) The indignation of Moses is consequently connected with the command of God. Meanwhile he commends the mercy of God in having spared Aaron, whilst he speaks of the calf as his work, as well as of the whole of the people; in a different way indeed, for Aaron formed the calf at their request; still the criminality was common to them.