Exodus 32:23

KJV

For they said unto me, 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.

KJV (with Strong's)

For they said {H559} unto me, Make {H6213} us gods {H430}, which shall go {H3212} before {H6440} us: for as for this Moses {H4872}, the man {H376} that brought us up {H5927} out of the land {H776} of Egypt {H4714}, we wot {H3045} not what is become of him.

Complete Jewish Bible

So they said to me, 'Make us gods to go ahead of us; because this Moshe, the man that brought us up from the land of Egypt - we don't know what has become of him.'

Berean Standard Bible

They told me, ‘Make us gods who will go before us. As for this Moses who brought us up out of the land of Egypt, we do not know what has happened to him!’

American Standard Version

For they said unto me, 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 know not what is become of him.

Commentary

### SUMMARY
Exodus 32:23 captures Aaron's defensive and somewhat evasive account to Moses regarding the calamitous creation of the golden calf, exposing the profound spiritual instability and impatience that gripped the Israelites. Faced with Moses' prolonged absence on Mount Sinai, the people, consumed by anxiety and a desire for tangible leadership, pressured Aaron to fashion a visible deity to guide them. This verse encapsulates the people's deep-seated distrust in an unseen God and their human leader, alongside Aaron's attempt to mitigate his culpability for a monumental act of idolatry that directly violated God's recently revealed commands.

### CONTEXT
* **Literary Context:** This verse is a critical component of the dramatic golden calf narrative, which unfolds across [Exodus 32](/exodus/32 "Exodus 32 - The Golden Calf Incident"). Moses had ascended Mount Sinai to receive the divine Law, including the [Ten Commandments and detailed blueprints for the tabernacle](/exodus/24 "Exodus 24 - Moses on Mount Sinai"). His extended forty-day sojourn on the mountain (cf. [Exodus 24:18](/exodus/24-18 "Exodus 24:18 - Moses on the Mountain")) provoked profound restlessness and anxiety among the Israelites. Despite having just witnessed God's awe-inspiring deliverance from Egypt and His majestic presence at Sinai (cf. [Exodus 19](/exodus/19 "Exodus 19 - God Appears at Sinai")), their patience waned. They confronted Aaron, demanding, "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" ([Exodus 32:1](/exodus/32-1 "Exodus 32:1 - The People Demand Gods")). Aaron's words in verse 23 serve as his post-facto justification to a furious Moses, who has just descended from the mountain with the tablets of the covenant, only to discover the camp immersed in chaotic idolatry.
* **Historical & Cultural Context:** The Israelites, recently liberated from centuries of bondage in polytheistic Egypt, were undergoing a profound spiritual transformation. Egyptian society worshipped a pantheon of gods, often represented by physical idols or animalistic forms. Their wilderness journey was designed by Yahweh to cultivate absolute dependence on Him, the invisible God who had miraculously freed them and sustained them (cf. [Exodus 16](/exodus/16 "Exodus 16 - Manna and Quail")). Despite the recent, overwhelming manifestations of Yahweh's presence—the guiding pillar of cloud by day and fire by night (cf. [Exodus 13:21-22](/exodus/13-21 "Exodus 13:21-22 - Pillar of Cloud and Fire")) and the thunder, lightning, and trumpet blast at Sinai (cf. [Exodus 19:16](/exodus/19-16 "Exodus 19:16 - Thunder at Sinai"))—the people retained a deep-seated desire for a tangible, visible representation of deity. This craving for a "gods who shall go before us" reflects a pagan understanding of divine leadership, common in the ancient Near East, where deities were often associated with physical images that could be carried or consulted for guidance. This context underscores the immense spiritual struggle of a people transitioning from pervasive pagan influences to the exclusive worship of the one true God, a struggle exacerbated by the perceived absence of their human leader.
* **Key Themes:** Exodus 32:23 contributes significantly to several overarching themes within the book of Exodus and the Pentateuch. It powerfully illustrates the theme of **Israel's Unfaithfulness and Idolatry**, particularly their rapid descent into sin despite recent divine revelation and covenant promises (cf. [Exodus 20:3-5](/exodus/20-3-5 "Exodus 20:3-5 - No Other Gods")). The verse also highlights the theme of **Human Impatience and Distrust in God's Providence**, as the people's anxiety over Moses' delay leads them to abandon faith in God's unseen guidance. Furthermore, it exposes the challenge of **Leadership Failure**, as Aaron, despite his position, succumbs to popular pressure rather than upholding God's commands. The incident also sets the stage for the theme of **Divine Judgment and Mercy**, as God's wrath is kindled but ultimately tempered by Moses' intercession (cf. [Exodus 32:7-14](/exodus/32-7-14 "Exodus 32:7-14 - Moses Intercedes")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Gods (Hebrew, _ʾĕlōhîym'_):** (H430) While `ʾĕlōhîym` can refer to the one true God (e.g., in [Genesis 1:1](/genesis/1-1 "Genesis 1:1 - God Creates")), in this context, the plural form is used to denote false deities or idols. The people's demand for "gods" rather than "God" (singular) signifies a regression to polytheistic thinking, seeking multiple, controllable, visible entities rather than the singular, invisible, sovereign Yahweh. It reflects a desire for deities that would conform to their will and provide immediate, tangible assurance, a stark contrast to the transcendent God who had just revealed Himself at Sinai.
* **Go (Hebrew, _yâlak'_):** (H3212) This root means "to walk" or "to go," often implying leadership or guidance. The people's demand for "gods, which shall go before us" reveals their desire for a visible, tangible leader or guide in the wilderness, a substitute for Moses and, by extension, for God's invisible presence (like the pillar of cloud/fire). They wanted a deity that would literally "walk" ahead of them, providing clear, physical direction, rather than relying on an unseen God.
* **Wot (Hebrew, _yâdaʻ'_):** (H3045) This archaic English verb means "to know" or "to be aware." The phrase "we wot not what is become of him" simply translates to "we do not know what has happened to him." It emphasizes the people's profound anxiety, uncertainty, and perceived abandonment by Moses, which they used as justification for their idolatrous actions. This lack of knowledge or certainty, whether real or feigned, became the pretext for their spiritual rebellion and their demand for a more predictable, visible form of divine leadership.

#### Verse Breakdown
* **"For they said unto me, Make us gods, which shall go before us:":** Aaron initiates his defense by squarely attributing the demand for the golden calf to the people. He emphasizes their explicit request for "gods" (plural, `ʾĕlōhîym`), signaling a rejection of the singular, invisible God who had just delivered them. The subsequent phrase, "which shall go before us," reveals their profound desire for a visible, tangible leader or guide, a substitute for Moses and, by extension, for God's invisible presence, such as the pillar of cloud and fire. This highlights their acute impatience and a fundamental lack of faith in God's unseen providence and leadership.
* **"for [as for] this Moses, the man that brought us up out of the land of Egypt,":** Aaron continues to quote the people, highlighting their specific grievance: Moses' disappearance. The description of Moses as "the man that brought us up out of the land of Egypt" is a crucial detail. It subtly, yet significantly, diminishes God's primary role in the Exodus, shifting the focus of their miraculous deliverance from divine power to human leadership. This re-framing makes Moses' perceived absence seem like a complete void, justifying their need for a new leader.
* **"we wot not what is become of him.":** This final clause, again presented as the people's direct statement, underscores their anxiety and uncertainty. "We wot not" means "we do not know." Their perceived abandonment by Moses, their human leader, precipitated a crisis of faith in God's continued presence and guidance, culminating in their demand for a visible, controllable deity. Aaron strategically uses this perceived uncertainty as the primary justification for his compliance, portraying himself as merely responding to an uncontrollable popular uprising.

#### Literary Devices
Aaron's speech in [Exodus 32:23](/exodus/32-23 "Exodus 32:23 - Aaron's Defense") is replete with literary devices, primarily **Blame-Shifting**, **Euphemism**, and **Understatement**. Aaron meticulously attributes the entire impetus for the golden calf to the people, using direct quotation ("For they said unto me...") to absolve himself of primary responsibility. This is a classic example of **Blame-Shifting**, where a leader attempts to deflect accountability onto subordinates. Furthermore, Aaron's subsequent description of the calf's creation in [Exodus 32:24](/exodus/32-24 "Exodus 32:24 - Aaron's Further Excuse") employs **Euphemism** and **Understatement**, suggesting the calf "came out" of the fire almost spontaneously, as if by magic, rather than being the result of deliberate craftsmanship and his direct involvement. There is also profound **Dramatic Irony** at play, as the audience knows Moses is not truly "lost" but is in direct communion with God, receiving the very laws that the people are now breaking. This irony powerfully underscores the spiritual blindness and profound impatience of the Israelites and highlights Aaron's weak and compromised leadership.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 32:23 serves as a stark and enduring reminder of humanity's persistent struggle with idolatry and impatience, even in the immediate aftermath of profound divine revelation and miraculous deliverance. The people's demand for a visible god reflects a fundamental distrust in God's unseen presence and a deep-seated desire to control the divine, rather than submitting to God's sovereign will and timing. This incident highlights the profound dangers of spiritual immaturity, where a perceived delay or absence of human leadership can lead to a wholesale abandonment of faith in the one true God. It underscores the critical importance of patience, unwavering trust in God's providence, and the perils of succumbing to popular pressure, especially for those in positions of spiritual authority. The theological message is unequivocally clear: God demands exclusive worship, and any attempt to replace Him with a tangible substitute, born of human anxiety or a desire for control, constitutes profound rebellion against His holiness and sovereignty.

* [Deuteronomy 4:15-19](/deuteronomy/4-15-19 "Deuteronomy 4:15-19 - Warning Against Idolatry")
* [Psalm 106:19-20](/psalm/106-19-20 "Psalm 106:19-20 - Israel's Idolatry and Forgetfulness")
* [Romans 1:22-23](/romans/1-22-23 "Romans 1:22-23 - Exchanging God's Glory for Idols")

### REFLECTION AND APPLICATION
Exodus 32:23 offers profound and timeless lessons for the contemporary believer navigating a world characterized by instant gratification and constant connectivity. Like the Israelites, we often find ourselves growing impatient when God's timing doesn't align with our immediate expectations, or when we perceive a "silence" or "absence" from Him in our lives. This spiritual impatience can subtly lead us to seek tangible, controllable "gods" – whether they manifest as career success, financial security, relational fulfillment, social media validation, or even popular ideologies – to fill the void or provide the immediate guidance and comfort we crave. This verse challenges us to cultivate a deeper, more resilient trust in God's unseen hand and His perfect timing, even when circumstances are uncertain or answers are delayed. It also serves as a potent warning against the insidious nature of modern idolatry, reminding us that anything that usurps God's rightful place in our hearts or demands our ultimate allegiance effectively becomes a golden calf, hindering our true worship and leading us astray from the path of faithful obedience. Moreover, Aaron's weak compliance serves as a cautionary tale for all who lead, urging us to stand firm in biblical truth regardless of external pressures.

#### Questions for Reflection
* **Where in my life do I tend to grow impatient with God's timing or perceived "absence," leading to anxiety or spiritual compromise?**
* **What "visible gods" or tangible securities do I sometimes rely on instead of trusting in God's unseen providence and sovereign plan?**
* **How can I cultivate a deeper, more resilient sense of trust and patience in my walk with God, especially during periods of uncertainty or waiting?**
* **In what ways might I be tempted to shift blame for my spiritual compromises or failures, rather than taking personal responsibility before God?**

### FAQ

**Why did Aaron comply with the people's demand to make a golden calf?**

Answer: Aaron's compliance, as suggested by his defense in [Exodus 32:23](/exodus/32-23 "Exodus 32:23 - Aaron's Defense") and the broader narrative of [Exodus 32](/exodus/32 "Exodus 32 - The Golden Calf Incident"), seems to stem from a complex interplay of factors: intense popular pressure, fear of the unruly and potentially violent mob, and a profound lack of spiritual fortitude in Moses' absence. The people were described as "riotous" ([Exodus 32:25](/exodus/32-25 "Exodus 32:25 - The People Are Out of Control")), and Aaron, perhaps overwhelmed and lacking the strong, decisive leadership presence of Moses, succumbed to their demands rather than standing firm in his faith and God's recently delivered commands. His explanation attempts to minimize his culpability by portraying himself as merely fulfilling the people's insistent and overwhelming will.

**What does "we wot not what is become of him" mean in modern English?**

Answer: The archaic phrase "we wot not what is become of him" simply means "we do not know what has happened to him." It conveys the people's anxiety, uncertainty, and perceived abandonment regarding Moses' prolonged absence on Mount Sinai. This perceived abandonment by their human leader served as their primary justification for demanding a new, visible god to lead them, highlighting their spiritual immaturity and lack of trust in God's unseen guidance.

**Is the golden calf incident unique in biblical history?**

Answer: While the specific event of the golden calf in [Exodus 32](/exodus/32 "Exodus 32 - The Golden Calf Incident") is unique in its immediate context, the underlying sin of idolatry and the human tendency to create tangible substitutes for God is a recurring and tragic theme throughout biblical history. Later, after the division of the kingdom, King Jeroboam, in an attempt to consolidate his power and prevent the northern tribes from returning to Jerusalem for worship, deliberately set up golden calves in Dan and Bethel. He proclaimed to the people, "Behold your gods, O Israel, which brought you up out of the land of Egypt" ([1 Kings 12:28](/1_kings/12-28 "1 Kings 12:28 - Jeroboam's Idols")), directly echoing the Exodus incident and demonstrating a persistent spiritual weakness and a cyclical pattern of idolatry in Israel's history.

### CHRIST-CENTERED FULFILLMENT
Exodus 32:23, with its poignant depiction of Israel's demand for a visible god to "go before them" in Moses' perceived absence, powerfully foreshadows the profound human need for a divine leader who is truly present, eternally faithful, and perfectly sufficient. The golden calf, a man-made substitute born of impatience, fear, and distrust, stands in stark contrast to Jesus Christ, the true and living God who came to "go before us" not as a lifeless idol, but as the incarnate Son. Unlike Moses, who temporarily ascended to God's presence, Jesus is the very [image of the invisible God](/colossians/1-15 "Colossians 1:15 - Christ, the Image of God"), the one who perfectly makes God known to humanity ([John 1:18](/john/1-18 "John 1:18 - No One Has Seen God")). He is the ultimate Shepherd who truly [leads His sheep](/john/10-3 "John 10:3 - The Shepherd Calls His Sheep") and promises never to abandon them ([Matthew 28:20](/matthew/28-20 "Matthew 28:20 - I Am With You Always")). Where Israel sought a visible, controllable deity to ease their anxiety, Christ is the God who became visible, taking on human flesh to dwell among us, not to be controlled, but to offer Himself as the perfect, once-for-all sacrifice for sin ([Hebrews 9:26](/hebrews/9-26 "Hebrews 9:26 - Christ's Sacrifice")). He is the One who truly brings us up out of the land of spiritual Egypt, leading us not to a physical promised land, but into eternal life and an unbreakable communion with God ([John 14:6](/john/14-6 "John 14:6 - Jesus, the Way, Truth, Life")). Thus, the spiritual void, impatience, and desire for a tangible guide revealed in Exodus 32:23 find their complete and perfect fulfillment in the person and redemptive work of Jesus Christ, our ever-present, faithful, and all-sufficient Lord.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 32:1

¶ 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.

Exodus 32:4

And he received [them] at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These [be] thy gods, O Israel, which brought thee up out of the land of Egypt.

Exodus 32:8

They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These [be] thy gods, O Israel, which have brought thee up out of the land of Egypt.