Exodus 32:7

KJV

¶ 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]:

KJV (with Strong's)

And the LORD {H3068} said {H1696} unto Moses {H4872}, Go {H3212}, get thee down {H3381}; for thy people {H5971}, which thou broughtest {H5927} out of the land {H776} of Egypt {H4714}, have corrupted {H7843} themselves:

Complete Jewish Bible

ADONAI said to Moshe, "Go down! Hurry! Your people, whom you brought up from the land of Egypt, have become corrupt!

Berean Standard Bible

Then the LORD said to Moses, “Go down at once, for your people, whom you brought up out of the land of Egypt, have corrupted themselves.

American Standard Version

And Jehovah spake unto Moses, Go, get thee down; for thy people, that thou broughtest up out of the land of Egypt, have corrupted themselves:

Commentary

### SUMMARY
Exodus 32:7 marks a pivotal and tragic moment in Israel's early history, as the LORD, in righteous indignation, commands Moses to descend Mount Sinai. While Moses was receiving the divine Law, the very people God had miraculously delivered from Egypt had quickly and profoundly corrupted themselves through idolatry, fashioning and worshipping a golden calf. This verse captures God's immediate and severe response to their grave act of betrayal and covenant infidelity, highlighting the shocking speed of their spiritual decline after witnessing His mighty power and entering into a sacred covenant.

### CONTEXT
* **Literary Context:** Exodus 32:7 is strategically placed within the narrative of Israel's journey from slavery to nationhood under God's covenant. Immediately preceding this verse, Moses has been on [Mount Sinai](/exodus/19 "Exodus 19 - God's Presence on Sinai") for forty days and forty nights, receiving the Ten Commandments and detailed instructions for the tabernacle, symbolizing God's presence among His people. Chapters [Exodus 19-24](/exodus/19 "Exodus 19-24 - The Giving of the Law and Covenant") meticulously detail the giving of the Law, the covenant ceremony, and the people's solemn vow, "All that the LORD has spoken we will do, and we will be obedient" ([Exodus 24:7](/exodus/24-7 "Exodus 24:7 - Israel's Covenant Vow")). Yet, in Moses' absence, the people’s impatience and lack of faith quickly led them to pressure Aaron into crafting a tangible god. This verse, therefore, serves as God's abrupt and angry declaration of Israel's profound and immediate breach of the covenant, specifically the first two commandments against other gods and idolatry ([Exodus 20:3-6](/exodus/20-3 "Exodus 20:3-6 - The First Two Commandments")). It sets the stage for Moses' intercession and the subsequent judgment and renewal of the covenant.

* **Historical & Cultural Context:** The Israelites, having recently been delivered from [Egyptian bondage](/exodus/12 "Exodus 12 - The Passover and Exodus"), were deeply steeped in a culture where polytheism and the worship of visible, tangible deities were commonplace. Egyptian religion, for instance, involved numerous gods often represented by animal forms (e.g., the bull god Apis). The Israelites' demand for a "god who will go before us" ([Exodus 32:1](/exodus/32-1 "Exodus 32:1 - The People's Demand for a God")) reflects a desire for a visible, controllable deity, a common feature of ancient Near Eastern religions, rather than trusting in the invisible, transcendent God who had just performed unprecedented miracles. Their impatience with Moses' prolonged absence on the mountain, coupled with their ingrained cultural habits, made them vulnerable to reverting to familiar forms of worship. This act of creating the golden calf was not merely a lapse in judgment but a profound rejection of the unique, personal relationship God had initiated with them, a direct affront to His holiness and exclusive claim on their worship, especially after witnessing the [mighty acts of God](/exodus/14 "Exodus 14 - The Crossing of the Red Sea") and the [manifestation of His glory on Sinai](/exodus/19-18 "Exodus 19:18 - God's Presence on Sinai").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Corrupted (Hebrew, שִׁחֵת, _shicheth'_):** This verb carries a strong connotation of spoiling, ruining, destroying, or acting corruptly. It implies a moral and spiritual decay, a deliberate deviation from the path of righteousness and covenant fidelity. It's not merely a mistake or an error, but a profound and active ruination of their relationship with God and their identity as His chosen people. The KJV's "[themselves]" is an interpretive addition, but it rightly captures the reflexive nature of the corruption – they actively ruined their own standing and character before God.
* **Thy people (Hebrew, עַמְּךָ, _‘amməḵā'_):** This possessive pronoun, "thy," is highly significant. Up until this point, God consistently referred to Israel as "My people" (e.g., [Exodus 3:7](/exodus/3-7 "God's Concern for His People")). The shift to "thy people" (Moses' people) indicates God's temporary, yet profound, disassociation from them due to their egregious sin. It underscores His deep displeasure and the immediate breach of the covenant relationship, placing the responsibility squarely on Moses and, by extension, on the people themselves, rather than God.

#### Verse Breakdown
* **"And the LORD said unto Moses,"**: This opening clause immediately establishes divine initiative and communication. God is not distant or unaware; He is actively observing and responding to the events unfolding below the mountain. His direct address to Moses highlights Moses' unique role as mediator and intercessor.
* **"Go, get thee down;"**: This is an urgent, imperative command. The repetition ("Go, get thee down") emphasizes the immediate necessity of Moses' descent. It signals a crisis that demands Moses' immediate presence and intervention, contrasting sharply with the peaceful, revelatory communion he had been experiencing with God.
* **"for thy people, which thou broughtest out of the land of Egypt,"**: This clause reveals the specific reason for God's urgency and anger. The shift from "My people" to "thy people" is a stark indicator of God's profound disappointment and temporary withdrawal of ownership. The reminder "which thou broughtest out of the land of Egypt" is a pointed rebuke, emphasizing the magnitude of their ingratitude and rebellion in light of the recent, miraculous deliverance and the solemn covenant they had just entered into. It highlights the profound irony and tragedy of their actions.
* **"have corrupted [themselves]:"**: This is the core accusation. The verb "corrupted" (שִׁחֵת, _shicheth_) signifies a deep moral and spiritual defilement. It implies a deliberate and active turning away from God's ways, a self-inflicted spiritual wound. The KJV's bracketed "[themselves]" accurately conveys the reflexive nature of their sin; their actions were not merely an external transgression but an internal decay that fundamentally altered their relationship with God and their identity.

#### Literary Devices
The verse employs several powerful literary devices. There is striking **Irony** in God's declaration, as the people who just solemnly vowed obedience to the very commandments being inscribed on the tablets are simultaneously engaged in a profound act of idolatry. The **Shift in Pronoun** from "My people" to "thy people" is a potent form of **Synecdoche** or **Metonymy**, where a change in ownership implies a profound alteration in the relationship, signifying God's temporary disassociation due to their profound betrayal. The command "Go, get thee down" is an example of **Imperative Mood**, conveying urgency and divine authority. Furthermore, the description of the people having "corrupted themselves" uses **Figurative Language** to depict a moral and spiritual decay, rather than a literal physical corruption, highlighting the internal nature of their sin.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 32:7 powerfully illustrates the themes of covenant infidelity, the seriousness of idolatry, and God's righteous anger against sin. It underscores humanity's inherent tendency towards sin and rebellion, even in the face of overwhelming divine revelation and deliverance. The immediate turn to a tangible idol, despite the recent experience of an invisible, all-powerful God, highlights the human desire for control and visible assurance, often at the expense of true faith. God's response reveals His unwavering commitment to His holiness and His exclusive claim on worship, demonstrating that He will not tolerate rivals. This incident serves as a foundational example of Israel's recurring struggle with idolatry and disobedience throughout their history, necessitating divine judgment and, ultimately, divine grace and intercession.

* [Deuteronomy 9:12](/deuteronomy/9-12 "Deuteronomy 9:12 - God's Command to Moses to Descend")
* [Psalm 106:19-20](/psalms/106-19 "Psalm 106:19-20 - Israel's Idolatry at Horeb")
* [Romans 1:21-23](/romans/1-21 "Romans 1:21-23 - The Exchange of God's Glory for Idols")

### REFLECTION AND APPLICATION
Exodus 32:7 serves as a timeless warning and a profound call to introspection for believers today. While we may not fashion golden calves, the core temptation to create idols—anything that takes God's rightful place in our hearts and lives—remains ever-present. This could manifest as an excessive pursuit of wealth, comfort, status, relationships, or even good causes, if they become ultimate objects of our devotion. The Israelites' impatience and desire for a visible, controllable god remind us of the importance of cultivating patience and unwavering trust in God's unseen hand and perfect timing, especially in seasons of waiting or uncertainty. God's swift and severe reaction to their sin underscores the gravity of disobedience and the profound grief it causes the heart of God. Our spiritual walk is not to be taken lightly; it demands constant vigilance, self-examination, and a commitment to wholehearted obedience, recognizing that our actions have eternal implications for our relationship with the Divine.

#### Questions for Reflection
* **What "golden calves" might I be tempted to create or worship in my own life today, subtly or overtly?**
* **How does my impatience or desire for immediate gratification sometimes lead me away from trusting God's unseen work and perfect timing?**
* **In what ways might I be "corrupting myself" by allowing things other than God to define my identity or dictate my allegiance?**
* **How does God's strong reaction to Israel's idolatry inform my understanding of His holiness and the seriousness of sin?**

### FAQ

**Why did God refer to Israel as "thy people" instead of "My people" in this verse?**

Answer: The shift from "My people" to "thy people" (Moses' people) is a powerful rhetorical device used by God to express His profound displeasure and temporary disassociation from Israel due to their egregious act of idolatry. It signifies that their actions had momentarily broken the covenant relationship, making them no longer "His" in the immediate sense of intimate covenant partnership. It was a verbal expression of divine anger and a way to underscore the severity of their betrayal, placing the responsibility for their corruption squarely on them and, by extension, on Moses as their leader. This temporary disowning highlights the conditional nature of the covenant relationship, where blessings and continued favor are contingent upon obedience and faithfulness to God's commands, particularly the [first two commandments](/exodus/20-3 "Exodus 20:3 - The First Two Commandments").

**What was the significance of the golden calf?**

Answer: The golden calf was a profound symbol of Israel's spiritual rebellion and idolatry. In the ancient Near East, bull imagery was often associated with strength, fertility, and deity (e.g., the Egyptian bull god Apis or the Canaanite god Baal). By creating a golden calf, the Israelites were likely attempting to make a visible representation of the God who brought them out of Egypt, or perhaps syncretizing YHWH worship with familiar pagan forms. However, this act directly violated the [second commandment](/exodus/20-4 "Exodus 20:4 - The Second Commandment Against Idols") against making graven images and worshipping other gods. Its significance lies in its demonstration of their profound lack of faith in the invisible God, their desire for a tangible, controllable deity, and their quick reversion to pagan practices despite having just witnessed God's awesome power and glory on [Mount Sinai](/exodus/19 "Exodus 19 - God's Presence on Sinai").

### CHRIST-CENTERED FULFILLMENT
Exodus 32:7, with its stark depiction of Israel's profound corruption and God's righteous judgment, powerfully foreshadows the ultimate need for a perfect mediator and a complete redemption that only Christ can provide. Moses, in his intercession for the people ([Exodus 32:11-14](/exodus/32-11 "Exodus 32:11-14 - Moses' Intercession")), serves as a type of Christ, standing in the gap between a holy God and a sinful people. Yet, Moses' mediation was imperfect and temporary; he could not ultimately remove the people's sinful nature. Jesus, however, is the true and greater Moses ([Deuteronomy 18:15](/deuteronomy/18-15 "Deuteronomy 18:15 - A Prophet Like Moses")), the perfect mediator of a new and better covenant ([Hebrews 8:6](/hebrews/8-6 "Hebrews 8:6 - Christ, Mediator of a Better Covenant")). He is the Lamb of God who truly takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), addressing the "corruption" that plagued Israel and continues to plague humanity. Where Israel failed to trust and obey, Jesus perfectly fulfilled the Law and offered Himself as the ultimate sacrifice, not only covering sin but transforming the hearts of His people, enabling them to truly worship God in spirit and truth, free from the idolatry of the old covenant and the idols of the human heart ([John 4:24](/john/4-24 "John 4:24 - Worship in Spirit and Truth")). He is the true leader who goes before His people, not as a visible, man-made idol, but as the living God who indwells and guides them by His Spirit ([Matthew 28:20](/matthew/28-20 "Matthew 28:20 - Jesus' Promise to Be With Us")).

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 32:11

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?

Deuteronomy 9:12

And the LORD said unto me, Arise, get thee down quickly from hence; for thy people which thou hast brought forth out of Egypt have corrupted [themselves]; they are quickly turned aside out of the way which I commanded them; they have made them a molten image.

Hosea 9:9

They have deeply corrupted [themselves], as in the days of Gibeah: [therefore] he will remember their iniquity, he will visit their sins.

Judges 2:19

And it came to pass, when the judge was dead, [that] they returned, and corrupted [themselves] more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way.

Exodus 19:24

And the LORD said unto him, Away, get thee down, and thou shalt come up, thou, and Aaron with thee: but let not the priests and the people break through to come up unto the LORD, lest he break forth upon them.

Genesis 6:11

¶ The earth also was corrupt before God, and the earth was filled with violence.

Genesis 6:12

And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth.