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Commentary on Exodus 32 verses 30–35
Moses, having executed justice upon the principal offenders, is here dealing both with the people and with God.
I. With the people, to bring them to repentance, Exo 32:30.
1.When some were slain, lest the rest should imagine that, because they were exempt from the capital punishment, they were therefore looked upon as free from guilt, Moses here tells the survivors, You have sinned a great sin, and therefore, though you have escaped this time, except you repent, you shall all likewise perish. That they might not think lightly of the sin itself, he calls it a great sin; and that they might not think themselves innocent, because perhaps they were not all so deeply guilty as some of those that were put to death, he tells them all, You have sinned a great sin. The work of ministers is to show people their sins, and the greatness of their sins. "You have sinned, and therefore you are undone if your sins be not pardoned, for ever undone without a Saviour. It is a great sin, and therefore calls for great sorrow, for it puts you in great danger." To affect them with the greatness of their sin he intimates to them what a difficult thing it would be to make up the quarrel which God had with them for it. (1.) It would not be done, unless he himself went up unto the Lord on purpose, and gave as long and as solemn attendance as he had done for the receiving of the law. And yet, (2.) Even so it was but a peradventure that he should make atonement for them; the case was extremely hazardous. This should convince us of the great evil there is in sin, that he who undertook to make atonement found it no easy thing to do it; he must go up to the Lord with his own blood to make atonement. The malignity of sin appears in the price of pardons.
2.Yet it was some encouragement to the people (when they were told that they had sinned a great sin) to hear that Moses, who had so great an interest in heaven and so true an affection for them, would go up unto the Lord to make atonement for them. Consolation should go along with conviction: first wound, and then heal; first show people the greatness of their sin, and then make known to them the atonement, and give them hopes of mercy. Moses will go up unto the Lord, though it be but a peradventure that he should make atonement. Christ, the great Mediator, went upon greater certainty than this, for he had lain in the bosom of the Father, and perfectly knew all his counsels. But to us poor supplicants it is encouragement enough in prayer for particular mercies that peradventure we may obtain them, though we have not an absolute promise. Zep 2:3, It may be, you shall be hid. In our prayers for others, we should be humbly earnest with God, though it is but a peradventure that God will give them repentance, Ti2 2:25.
II. He intercedes with God for mercy. Observe,
1.How pathetic his address was. Moses returned unto the Lord, not to receive further instructions about the tabernacle: there were no more conferences now about that matter. Thus men's sins and follies make work for their friends and ministers, unpleasant work, many times, and give great interruptions to that work which they delight in. Moses in this address expresses, (1.) His great detestation of the people's sin, Exo 32:31. He speaks as one overwhelmed with the horror of it: Oh! this people have sinned a great sin. God had first told him of it (Exo 32:7), and now he tells God of it, by way of lamentation. He does not call them God's people, he knew they were unworthy to be called so; but this people, this treacherous ungrateful people, they have made for themselves gods of gold. It is a great sin indeed to make gold our god, as those do that make it their hope, and set their heart on it. He does not go about to excuse or extenuate the sin; but what he had said to them by way of conviction he says to God by way of confession: They have sinned a great sin; he came not to make apologies, but to make atonement. "Lord, pardon the sin, for it is great," Psa 25:11. (2.) His great desire of the people's welfare (Exo 32:32): Yet now it is not too great a sin for infinite mercy to pardon, and therefore if thou wilt forgive their sin. What then Moses? It is an abrupt expression, "If thou wilt, I desire no more; if thou wilt, thou wilt be praised, I shall be pleased, and abundantly recompensed for my intercession." It is an expression like that of the dresser of the vineyard (Luk 13:9), If it bear fruit; or, If thou wilt forgive, is as much as, "O that thou wouldest forgive!" as Luk 19:42, If thou hadst known is, O that thou hadst known. "But if not, if the decree has gone forth, and there is no remedy, but they must be ruined; if this punishment which has already been inflicted on many is not sufficient (Co2 2:6), but they must all be cut off, blot me, I pray thee, out of the book which thou hast written;" that is, "If they must be cut off, let me be cut off with them, and cut short of Canaan; if all Israel must perish, I am content to perish with them; let not the land of promise be mine by survivorship." This expression may be illustrated from Eze 13:9, where this is threatened against the false prophets, They shall not be written in the writing of the house of Israel, neither shall they enter into the land of Israel. God had told Moses that, if he would not interpose he would make of him a great nation, Exo 32:10. "No," says Moses, "I am so far from desiring to see my name and family built up on the ruins of Israel, that I will choose rather to sink with them. If I cannot prevent their destruction, let me not see it (Num 11:15); let me not be written among the living (Isa 4:3), nor among those that are marked for preservation; even let me die in the last ditch." Thus he expresses his tender affection for the people, and is a type of the good Shepherd, that lays down his life for the sheep (Joh 10:11), who was to be cut off from the land of the living for the transgression of my people, Isa 53:8; Dan 9:26. He is also an example of public-spiritedness to all, especially to those in public stations. All private interests must be made subordinate to the good and welfare of communities. It is no great matter what becomes of us and our families in this world, so that it go well with the church of God, and there be peace upon Israel. Moses thus importunes for a pardon, and wrestles with God, not prescribing to him ("If thou wilt not forgive, thou art either unjust or unkind"); no, he is far from that; but, "If not, let me die with the Israelites, and the will of the Lord be done."
2.Observe how prevalent his address was. God would not take him at his word; no, he will not blot any out of his book but those that by their wilful disobedience have forfeited the honour of being enrolled in it (Exo 32:33); the soul that sins shall die, and not the innocent for the guilty. This was also an intimation of mercy to the people, that they should not all be destroyed in a body, but those only that had a hand in the sin. Thus Moses gets ground by degrees. God would not at first give him full assurances of his being reconciled to them, lest, if the comfort of a pardon were too easily obtained, they should be emboldened to do the like again, and should not be made sensible enough of the evil of the sin. Comforts are suspended that convictions may be the deeper impressed: also God would hereby exercise the faith and zeal of Moses, their great intercessor. Further, in answer to the address of Moses, (1.) God promises, notwithstanding this, to go on with his kind intention of giving them the land of Canaan, the land he had spoken to them of, Exo 32:34. Therefore he sends Moses back to them to lead them, though they were unworthy of him, and promises that his angel should go before them, some created angel that was employed in the common services of the kingdom of providence, which intimated that they were not to expect any thing for the future to be done for them out of the common road of providence, not any thing extraordinary. Moses afterwards obtained a promise of God's special presence with them (Exo 33:14, Exo 33:17); but at present this was all he could prevail for. (2.) Yet he threatens to remember this sin against them when hereafter he should see cause to punish them for other sins: "When I visit, I will visit for this among the rest. Next time I take the rod in hand, they shall have one stripe the more for this." The Jews have a saying, grounded on this, that henceforward no judgment fell upon Israel but there was in it an ounce of the powder of the golden calf. I see no ground in scripture for the opinion some are of, that God would not have burdened them with such a multitude of sacrifices and other ceremonial institutions if they had not provoked him by worshipping the golden calf. On the contrary, Stephen says that when they made a calf, and offered sacrifice to the idol, God turned, and gave them up to worship the host of heaven (Act 7:41, Act 7:42); so that the strange addictedness of that people to the sin of idolatry was a just judgment upon them for making and worshipping the golden calf, and a judgment they were never quite freed from till the captivity of Babylon. See Rom 1:23-25. Note, Many that are not immediately cut off in their sins are reserved for a further day of reckoning: vengeance is slow, but sure. For the present, the Lord plagued the people (Exo 32:35), probably by the pestilence, or some other infectious disease, which was a messenger of God's wrath, and an earnest of worse. Aaron made the calf, and yet it is said the people made it, because they worshipped it. Deos qui rogat, ille facit - He who asks for gods makes them. Aaron was not plagued, but the people; for his was a sin of infirmity, theirs a presumptuous sin, between which there is a great difference, not always discernable to us, but evident to God, whose judgment therefore, we are sure, is according to truth. Thus Moses prevailed for a reprieve and a mitigation of the punishment, but could not wholly turn away the wrath of God. This (some think) bespeaks the inability of the law of Moses to reconcile men to God and to perfect our peace with him, which was reserved for Christ to do, in whom alone it is that God so pardons sin as to remember it no more.
In this passage, he teaches him the art of educating. And well he might, for it was through Moses, in fact, that the Lord of the ancient people was the educator of his children. It is in his own person, however, face to face, that he is the guide of the new people.
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SUMMARY
Exodus 32:34 encapsulates God's complex and profound response to Israel's egregious sin of the golden calf, revealing a divine tension between unwavering covenant faithfulness and righteous judgment. Despite the people's profound rebellion and idolatry, God reaffirms His commitment to lead them to the Promised Land, ensuring His guiding presence. However, this divine grace is not without consequence; the verse explicitly states that while immediate annihilation was averted, the sin itself would be held accountable in God's perfect timing, underscoring the immutable principle of divine justice.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs several literary devices to convey its profound message. Juxtaposition is prominent, setting God's continued faithfulness and promise of guidance ("go, lead the people," "mine Angel shall go before thee") against the certainty of future judgment for their sin ("in the day when I visit I will visit their sin upon them"). This creates a tension that highlights both God's mercy and His justice. The repetition of the verb "visit" (פָּקַד, pâqad) in the latter part of the verse serves as a powerful emphasis, underscoring the inevitability and certainty of divine reckoning for sin. This repetition is not merely stylistic but reinforces the theological point that God's memory of sin is long, and His justice is sure. Furthermore, the entire verse is an example of Divine Speech, directly quoting God's words to Moses, lending it ultimate authority and weight. The concise and direct nature of God's declaration also exhibits a form of brevity, packing immense theological depth into a short statement.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 32:34 stands as a profound testament to the complex interplay of God's attributes: His unwavering faithfulness to His covenant promises, His merciful patience, and His unyielding commitment to justice and holiness. Despite Israel's profound and immediate betrayal through idolatry, God does not abandon His redemptive plan for them to inherit the land. He continues to lead and guide them, demonstrating His steadfast love. Yet, this grace does not nullify the reality of sin's consequences. The principle that God will "visit their sin upon them" establishes that divine forgiveness does not always equate to the absence of earthly consequences or future accountability. This tension between grace and judgment is a recurring theme throughout biblical theology, affirming God's character as both loving and righteous.
REFLECTION AND APPLICATION
Exodus 32:34 offers a powerful mirror for our own lives, revealing God's enduring character and our human propensity for failure. It reminds us that God's commitment to His purposes and His people is steadfast, even when we stumble profoundly. We often experience God's grace and forgiveness, yet this verse soberly reminds us that sin, even when forgiven, can carry consequences that God, in His wisdom, allows or orchestrates for our discipline and growth. It challenges us to reflect on the seriousness of our own idolatries, whether they be tangible idols or the more subtle idols of self-reliance, comfort, or worldly success. Do we truly trust God's leading, or do we, like Israel, grow impatient and seek fulfillment in lesser things? This passage encourages a deeper appreciation for God's merciful presence in our lives, even when we are undeserving, and calls us to a life of humble obedience, recognizing that while God's grace abounds, His holiness demands a reckoning with sin. Our journey with God is marked by His faithfulness, but also by His expectation of our faithfulness and the reality that our choices have repercussions.
Questions for Reflection
FAQ
What does "mine Angel shall go before thee" mean, and who is this Angel?
Answer: The phrase "mine Angel shall go before thee" signifies God's unwavering commitment to guide and protect His people on their journey to the Promised Land. The Hebrew word for "Angel" (מַלְאָךְ, mălʼâk) literally means "messenger." While it can refer to a regular angel, in many Old Testament contexts, particularly when associated with divine authority and presence, it refers to a special manifestation of God Himself, often called "the Angel of the Lord" or "the Angel of Yahweh." This divine figure is depicted as speaking with God's authority and even bearing God's name, as seen in Exodus 23:20-21. Therefore, this promise is not merely of an angelic escort but of God's personal, active, and powerful presence leading Israel, ensuring their progress and protection despite their recent sin.
How can God forgive sin (as implied by not destroying Israel) yet still "visit their sin upon them"?
Answer: This verse highlights a crucial theological tension between divine mercy and divine justice. God, in His mercy and in response to Moses' intercession, relented from His immediate wrath and did not annihilate the nation. This demonstrates His willingness to extend grace and continue His covenant relationship. However, God's holiness and justice demand that sin be addressed. The phrase "visit their sin upon them" means that while the immediate, ultimate punishment (total destruction) was averted, the consequences of their idolatry were not erased. This "visitation" implies a future reckoning or a series of disciplinary actions and natural consequences that would manifest over time, reminding them of the seriousness of their rebellion. For example, the generation that committed this sin ultimately perished in the wilderness, unable to enter the Promised Land (Numbers 14:29-35). This shows that God's forgiveness does not always remove all earthly consequences or the need for discipline, which often serves to refine and teach His people.
CHRIST-CENTERED FULFILLMENT
Exodus 32:34, with its tension between divine faithfulness and justice, finds its ultimate and most profound fulfillment in Jesus Christ. The "Angel" whom God promises to send before Israel, a manifestation of divine presence and guidance, foreshadows the incarnate Son of God, who is the ultimate guide and leader of His people. Jesus is not merely a messenger but the very presence of God among us, the One through whom God's purposes are perfectly accomplished (John 1:14). Furthermore, the verse's sober declaration that God would "visit their sin upon them" highlights the immutable reality of divine justice, a justice that could not simply overlook sin. This divine reckoning for sin is fully satisfied in Christ. Rather than visiting the sin of humanity upon each individual, God, in His infinite love and justice, visited the sin of the world upon His own Son on the cross. Jesus became the Lamb of God who takes away the sin of the world (John 1:29), bearing the full weight of divine judgment that we deserved (2 Corinthians 5:21). Through His atoning sacrifice, the "visitation" of sin's consequences fell upon Him, allowing God to be both just and the justifier of those who believe (Romans 3:26). Thus, in Christ, God's faithfulness to His covenant is perfectly maintained, His presence is eternally secured for His people, and the demands of His justice are fully met, offering true forgiveness and reconciliation without negating the gravity of sin.