Exodus32
English Standard Version
1When the that to come the , the gathered to and to him, , us shall us. As , the brought us out the of , we do has become of him.
2So to them, Take the of that are in the of your , your , and your , and them to me.
3So the the of that were in their and them to .
4And he the gold from their and it with a and a . And they , are your , O , who brought you out the of !
5When this, he an it. And and , shall be a to the Lord.
6And they rose up the and and . And the to and and rose to .
7And the Lord to , , your , you out the of , have themselves.
8They have out the I them. They have for themselves a and have it and to it and , are your , O , who brought you out the of !
9And the Lord to , I have , and , it is a .
10 therefore let me , that my may against them and I may them, in order that I may a of you.
11But Lord his and , O Lord, does your against your , you have the of with and with a ?
12 should the , With did he bring them , to them in the and to them the of the ? your and this against your .
13 , , and , your , to you by your own self, and to them, I will your as the of , and I have I will to your , and they shall it .
14And the Lord the that he had of his .
15Then and from the with the of the in his , that were on ; on the and on the they were .
16The were the of , and the was the of , on the .
17When the of the as they , he to , There is a of in the .
18But he , It is the of for , the of the of , but the of that I .
19And as soon as he came the and the and the , ’ , and he the out his and them at the of the .
20He the that they had and it with and it to and it the and the of it.
21And to , did to you you have such a them?
22And , Let not the of my . You the , they are set on .
23For they to me, us shall us. As , the brought us out the of , we do has become of him.
24So I to them, any who have it off. So they it to me, and I it into the , and out .
25And when the had (for had let them break , to the of their ),
26then in the of the and , is on the Lord ’s side? Come to me. And the of around him.
27And he to them, the Lord of , your your of you, and to and from to throughout the , and of you his his his .
28And the of according to the of . And that about the .
29And , you have been for the service of the Lord, each at the of his and of his , so that he a upon you this .
30The to the , You have a . And I will to the Lord; I can your .
31So to the Lord and , , this has a . They have for themselves of .
32But , you will their —but , blot me of your you have .
33But the Lord to , has against me, I will of my .
34But , the to the about I have to you; , my shall you. Nevertheless, in the when I , I will their them.
35Then the Lord sent a on the , they the , the one .
Study Guide
Public-domain commentary and original-language notes for Exodus 32.
Chapter Summary
In this chapter: The people cause Aaron to make a golden calf. (1–6). God's displeasure, The intercession of Moses. (7–14). Moses breaks the tables of the law, He destroys the golden calf. (15–20). Aaron's excuse, The idolaters slain. (21–29). Moses prays for the people. (30–35).
vv1-6
While Moses was in the mount, receiving the law from God, the people made a tumultuous address to Aaron. This giddy multitude were weary of waiting for the return of Moses. Weariness in waiting betrays to many temptations. The Lord must be waited for till he comes, and waited for though he tarry. Let their readiness to part with their ear-rings to make an idol, shame our niggardliness in the service of the true God. They did not draw back on account of the cost of their idolatry; and shall we grudge the expenses of religion? Aaron produced the shape of an ox or calf, giving it some finish with a graving tool. They offered sacrifice to this idol. Having set up an image before them, and so changed the truth of God into a lie, their sacrifices were abomination. Had they not, only a few days before, in this very place, heard the voice of the Lord God speaking to them out of the midst of the fire, Thou shalt not make to thyself any graven image? Had they not themselves solemnly entered into covenant with God, that they would do all he had said to them, and would be obedient? ch. 24:7. Yet before they stirred from the place where this covenant had been solemnly made, they brake an express command, in defiance of an express threatening. It plainly shows, that the law was no more able to make holy, than it was to justify; by it is the knowledge of sin, but not the cure of sin. Aaron was set apart by the Divine appointment to the office of the priesthood; but he, who had once shamed himself so far as to build an altar to a golden calf, must own himself unworthy of the honour of attending at the altar of God, and indebted to free grace alone for it. Thus pride and boasting were silenced.
vv7-14
God says to Moses, that the Israelites had corrupted themselves. Sin is the corruption of the sinner, and it is a self-corruption; every man is tempted when he is drawn aside of his own lust. They had turned aside out of the way. Sin is a departing from the way of duty into a by-path. They soon forgot God's works. He sees what they cannot discover, nor is any wickedness of the world hid from him. We could not bear to see the thousandth part of that evil which God sees every day. God expresses the greatness of his just displeasure, after the manner of men who would have prayer of Moses could save them from ruin; thus he was a type of Christ, by whose mediation alone, God would reconcile the world to himself. Moses pleads God's glory. The glorifying God's name, as it ought to be our first petition, and it is so in the Lord's prayer, so it ought to be our great plea. And God's promises are to be our pleas in prayer; for what he has promised he is able to perform. See the power of prayer. In answer to the prayers of Moses, God showed his purpose of sparing the people, as he had before seemed determined on their destruction; which change of the outward discovery of his purpose, is called repenting of the evil.
vv15-20
What a change it is, to come down from the mount of communion with God, to converse with a wicked world. In God we see nothing but what is pure and pleasing; in the world nothing but what is sinful and provoking. That it might appear an idol is nothing in the world, Moses ground the calf to dust. Mixing this powder with their drink, signified that the backslider in heart should be filled with his own ways.
Key Words
עַם: a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock
רָאָה: to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)
מֹשֶׁה: Mosheh, the Israelite lawgiver
בּוּשׁ: properly, to pale, i.e. by implication to be ashamed; also (by implication) to be disappointed or delayed
יָרַד: to descend (literally, to go downwards; or conventionally to a lower region, as the shore, a boundary, the enemy, etc.; or figuratively, to fall); causatively, to bring down (in all the above applications)
מִן: properly, a part of; hence (prepositionally), from or out of in many senses
הַר: a mountain or range of hills (sometimes used figuratively)
קָהַל: to convoke
אַהֲרוֹן: Aharon, the brother of Moses
אָמַר: to say (used with great latitude)
Cross References
Exodus 32Stephen quotes the people's demand to Aaron: 'Make us gods to go before us...'
Supported by Matthew Poole
Paul explicitly quotes verse 6: 'The people sat down to eat and drink, and rose up to play.'
Supported by Matthew Poole
Moses praises Levi for ignoring family ties to execute God's judgment at the golden calf.
Supported by Matthew Henry, Matthew Poole
Paul's parallel willingness to be accursed for his brethren echoes Moses' prayer of self-sacrifice.
Supported by Matthew Henry, John Calvin, JFB
Historically recounts Israel making a calf in Horeb and changing their Glory into an ox's image.
Supported by Matthew Henry
Jeroboam duplicates this exact apostasy, making two golden calves and repeating the formula of deliverance.
Supported by Matthew Poole, JFB
Parallel account where God commands Moses to go down because the people quickly corrupted themselves.
Supported by Matthew Henry, Matthew Poole
Moses describes how he took the calf, burnt it, crushed it, and ground it into dust.
Supported by Matthew Henry, Matthew Poole
Psalmic reflection on Moses standing in the breach to turn away God's destroying wrath.
Supported by Matthew Henry, Matthew Poole
Stephen recounts their making of a calf and offering sacrifice to the idol.
Supported by Matthew Poole
Celebrates Moses standing in the breach to turn away God's wrath from destroying them.
Supported by Matthew Henry
Deuteronomy's record of Moses' intense prayer pleading God's past redemption and covenant.
Supported by Matthew Henry
Moses uses a highly similar plea, arguing that the Egyptians will hear and mock God.
Supported by Matthew Henry
Explicit Mosaic recollection of God's extreme anger against Aaron and Moses praying for him.
Supported by Matthew Poole, JFB
Biblical motif of the 'book of the living' from which the wicked are blotted.
Supported by Matthew Poole, John Calvin
The promise of the guiding Angel, repeated here after Israel's great sin.
Supported by Matthew Poole, John Calvin
Theological exposition of changing the glory of the uncorruptible God into an image of beasts.
Supported by Matthew Henry
Nehemiah confesses Israel's sin of making a molten calf and committing great provocations.
Supported by Matthew Poole
Stephen applies the term 'stiffnecked' to the rebellious council, echoing God's description here.
Supported by Matthew Poole
Directly links to the moment Moses received the two stone tablets written by God's finger.
Supported by Matthew Henry
Moses recalls casting the tables out of his hands and breaking them before their eyes.
Supported by Matthew Henry
Aaron's evasive defense mirrors Adam shifting blame to the woman and circumstances.
Supported by Matthew Henry
Parallel use of 'naked' to describe spiritual exposure and shame caused by moral rebellion.
Supported by Matthew Henry, Matthew Poole
God's covenant with Levi established because of their fear and stand for righteousness.
Supported by Matthew Henry
Stephen's speech to the Sanhedrin specifically citing Israel making a calf and rejoicing.
Supported by Matthew Poole
Abimelech's question to Abraham uses identical phrasing regarding bringing a great sin upon a kingdom.
Supported by Matthew Poole
Another instance where zeal in executing judgment secures a lasting priestly blessing.
Supported by Matthew Henry
Deuteronomic account of Moses prostrating himself forty days for Israel's golden calf sin.
Supported by John Calvin
Christ's promise not to blot the overcomer's name out of the Book of Life.
Supported by Matthew Poole
New Testament warning on wilderness judgments, serving as an example for the church.
Supported by Matthew Henry