Exodus 32, 33, 34 Commentary by Mark Dunagan

The Book Of Exodus Chapters 32-34 Before we enter into this section, Fields reminds us, “The chapter reveals the power of idolatry. We need this dramatic reminder, because we tend to think idolatry is a temptation only to primitive peoples. We do not always recognize our own idolatries (1 John 5:21; 1 Cor. 10:7; Colossians 3:5 “greed, which amounts to idolatry”)” (p. 708). The chapter also reveals that total and all-out apostasy can happen almost overnight.

I. Chapter 32: 32:1 Impatience is at the root of their request. They couldn’t wait 40 days (Exodus 24:18; Deut. 9:11). How often do we miss out on tremendous blessings because we can’t wait just a little bit longer? The word “god” in this verse is actually “gods”. The people demanded a visible representation of God or gods.

And yet there had been already a clear number of strong warnings against idolatry (20:4-5,23; 23:32-33). “It is clearly amazing that a people would adopt that which was clearly condemned and shown to be useless in the ten plagues.

This record, however, serves as a lesson and warning to all who feel that miracles are the final answer to weak faith….No other people in the history of the earth received more encouragement through miracles than the people of Israel and yet their history is dotted with multiple periods of apostasy and failure” (Davis p. 292).

It also reveals that clear doctrines can be easily set aside or rationalized away when our heart isn’t right. Today, people set aside the Lord’s teaching on baptism just as easily.

The language here is incredible. The very idea that a god could be “made” by human hands. “As for this Moses”-or “this guy”. Note, there is no mention by the people that Jehovah had brought them up from the land of Egypt. It seems that the “faith” of the people had been in Moses and not the Lord. “We marvel at how quickly the Israelites had forgotten the Lord! Scarcely five months before they were singing, ‘Jehovah is my strength and song, and he is become my salvation: This is my God…’ (Exodus 15:2)” (Fields p. 709).

Point To Note:

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The question naturally arises as to what the people were actually requesting.

Did they simply want a visible representation of Jehovah, or had they forsaken Him completely, wanting new gods? 1. Other passages make it clear that the people’s hearts had definitely turned back to Egypt (Ezekiel 20:7-8; Acts 7:3940). The clear inference is that this calf to the people represented new gods, the type of gods they had known in Egypt. 2. The Feast that will be celebrated in the honor of these gods is far from the moral behavior that the Lord demanded at Feasts in His honor. Cole notes, “As later Israel wanted a human king, not the invisible divine king (1 Samuel 8:4-8)…The last thing that they want is to be different, by their new relationship to God: yet this is God’s aim (Exodus 19:5-6)” (p. 213).

32:2 Some writers feel that Aaron is trying to restrain the people. That he thought that a request for their valuables and costly earrings would prevent the people from going any farther. Note that perspective is everything. The people gladly and are willing to give such costly ornaments to see their wish fulfilled.

People often complain about the sacrifices which are necessary to serve God, but often they make even great sacrifices to serve sin. Note how many people are willing to give everything in order to promote some false idea or religion.

32:3 If Aaron was trying to restrain the people, his plan backfired. The people were fanatic, they immediately tore off such jewelry and brought it unto him. But notice that Aaron made no attempt to speak out against their intentions. He didn’t remind them of God’s law, neither did He rally the faithful.

32:4 In view of the fact that the golden calf was later burned and ground into powder (32:20), some feel that the calf was constructed by first making a wooden frame and then overlaying it with thin plates or sheets of gold, that is gold-leaf on a wooden framework. “Calf”-the term can refer to a young-bull in his first strength. In Egypt, the sacred bull Apis was widely worshipped. And really nothing has changed. “The sacredness of the bull as the symbol of strength and reproductive power runs from Baal worship in Canaan to popular Hinduism in South India today” (Cole p. 214).

“This is your god”-Aaron may have been trying to keep the people in the ballpark, by saying that this calf represented Jehovah. In fact, he even calls the feast to happen on the next day a “feast to the Lord” (32:5). But the people didn’t celebrate it as such (32:19). Even to this day some claim that Christians need some sort of visible representation of Jesus, some aid to help them worship. But carefully note that “images” don’t reveal anything about God, neither do they reveal any truth, rather, they can mean what the worshipper wants them to represent.

32:5 “The process of idolatry was further enhanced by the building of an altar in front of the golden calf. The institution of a ‘feast to the Lord’ clearly demonstrated the syncretistic character of this event. Even though Moses destroyed the idol and punished those directly involved in leading this idolatry, 2

the practice was reinstituted five hundred years later under the leadership of Jeroboam (1 Kings 12:28-32). Not only did Jeroboam borrow the concept of the golden calf, but he stole Aaron’s sermon outline for that occasion (1 Kings 12:28)!” (Davis p. 295). Fields notes that Aaron’s feeble attempts to gloss over what is happening, and to call the worship of this idol as a feast to the Lord, is like trying to make a cocktail party holy by offering an prayer at the start.

32:6 Note the enthusiasm! Oh that people would become this eager to worship and serve the true God! Point To Note: And false religion is still filled with a lot of enthusiasm. To this day many people would rather pour all their energy into worship that pleases them, instead of worship that pleases God. Hence, we shouldn’t be shocked when it seems like many other religious bodies are more upbeat, positive, exciting, and active than the true Church. And how many times have you heard this argument, “Well, I would rather go to hell for worshipping God incorrectly where people are really excited, and where ‘things are happening’, then staying in a church that is doctrinally sound but spiritually dead!”

32:6 “rose up to play”-the Hebrew word rendered “play” suggests sex-play (Genesis 26:8). The nakedness of the people (26) further substantiates the fact that the activity associated with the worship of the golden calf included sensuous fertility practices common to the peoples about Israel. Carefully note that when truth is sacrificed, immorality flourishes. The compromising of God’s doctrines typically leads to an immediate compromising of God’s moral standards (Romans 1:22-24).

32:7 “your people”-“the warm, intimate fellowship enjoyed by Moses was quickly broken by the cold statement by God that ‘thy people’ have corrupted themselves’. The fact that the Lord spoke of Israel as the people of Moses rather than ‘my people’ (Exodus 3:10) reflects the anger of God on this occasion” (Davis pp. 295-296). Compare with 2 Peter 2:20-22. The word “corruption” contains the idea of “to go to ruin”. When we abandon God, we are ruining ourselves.

32:8 God doesn’t pull any punches, what they are doing isn’t downplayed or rationalized. Note: God doesn’t say, “Well, I guess they were afraid or lonely”, “They need greater self-esteem”, or, “Well, at least they were trying to worship”.

Neither does He say, “Well, they are simply worshipping Me using different names, methods, and practices, after-all, everybody worships the same God”.

32:9 The root of their problem isn’t a lack of self-esteem, rather, they are labeled as obstinate. “It is likened to a horse that stiffens his neck when the driver pulls the reign right or left, thus refusing to go the way that it should. This expression was used frequently to describe the rebellions of Israel in her 3

subsequent history (Exo. 33:3,5; 34:5; Deut. 9:6; 10:16)” (Davis p. 296). Israel’s problem isn’t ignorance, and neither is the problem that the Law of God is hard to interpret and that no two people can understand it alike. The problem is a heart that will not yield to God’s clear instruction.

Moses Intercedes For The People 32:10-13 Here Moses is confronted with a severe test. He could of been the father of an entire new race (like Abraham), or he can plead on behalf of a people who have constantly rejected him as their leader. In his prayer Moses reasserted that these people are God’s people (11 “thy people”). Moses also shows a deep concern for God’s name (reputation), especially among the unbelieving nations. “What would the Egyptians say of a catastrophe such as the complete annihilation of the nation of Israel (v. 12)?….The accusations of the Egyptians would prove true, that instead of leading the people of Israel into the wilderness to sacrifice (5:1-3), He led them there to be sacrificed. Moses also remembered God’s promises to the fathers, Abraham, Isaac and Jacob. Here Moses proves himself a true mediator, far removed from all personal ambition, but rather more concerned about God’s reputation than his own glory.

32:14 Points to Note: 1. God changed His mind (other translations, “repented”, not because He had a temper tantrum, or that His intended course of action was unwise or foolish. 2. God had every right to completely destroy this nation. While every Hebrew wasn’t involved in this idolatry, those who weren’t didn’t lift a finger to stop it. God could of started over with Moses and fulfilled all His promises which had been given to Abraham, it would of just taken a little longer. In addition, the Egyptians might have gotten the wrong idea, but God still acts regardless of whether or not people will get the point (people today still complain about all of God’s judgments in the O.T. as being cruel and harsh). 3.

But God is also willing to work with the godly, He listens to the prayers of His people (James 5:16ff). Our prayers can change the course of history. 4. Harm will still befall the people, but it will be tempered with mercy (32:28, 34-35). And in the end, God will basically have to start over with a completely new generation.

32:15-18 Joshua had been apparently part way up the mountain and was not aware of what was happening in the camp. While Joshua thought that the noise coming from the camp meant that the camp was under attack, Moses, because of God’s previous communication knew the truth of the matter.

32:19 Evidently the feast was in full swing when Moses approached the camp.

Since the anger of Moses was kindled when he saw the idol and the dancing, it is clear that the dancing here was part of the idolatrous worship practices, which was probably sensuous in nature (25). At the foot of the mountain the tablets are broken. This sad gesture was fitting, for the people had broken the covenant. “Moses’ breaking all the Law seems to illustrate James 2:10 ‘Whosoever shall keep the whole law, and yet offend in one point, he is guilty of

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all”” (Fields p. 722). Later on Moses will plead with God to accept Israel back as His people (33:13; 34:9).

32:20 Drinking the ground idol symbolized: 1. The powerlessness of the calfidol, it couldn’t even protect itself from being destroyed, not to mention the failure to protect it’s worshippers from the wrath of God. 2. “Drinking it symbolized that the people had to bear the consequences of their sin” (Bible Knowledge Comm. p. 156). “Moses’ treatment of the idol surely showed the worthlessness of it. It also humiliated the idolaters. In later years King Josiah treated the altar at Bethel in a way similar to the way Moses treated the golden calf (2 Kings 23:15)” (Fields p. 723). If the idol had been made of pure gold, then Moses could have melted it down into clumps, which then could have been ground to powder with rocks.

Aaron Is Questioned 32:21 Moses can’t understand the actions of his brother. “Moses was astounded at Aaron. Aaron had failed miserably to be a strong leader. Moses’ question was more designed to convict and reprove Aaron than to get information” (Fields p. 724) “What did this people do to you”? Far from being physically threatened, his children held hostage, his wife held at knife-point, “i.e. make us a calf, or she dies”, Aaron had completely crumbled under a small amount of pressure. And how often do we put up just a little battle against temptation before yielding?

32:22 His first excuse: His shifts all the blame upon the people (just like Adam in the garden, Genesis 3:12). And neither does Aaron love the people, like Moses loves them, “What else can you except from such bad people?” But Aaron failed to realize that the golden calf was his idea! He had proven himself just as sinful and unbelieving as ‘this people’.

32:23-24 “I threw it into the fire, and out came this calf”-Not exactly! (32:4) Some writers feel that Aaron is trying to argue that a miracle had happened in the fire, i.e. that the calf wasn’t the work of any human hand. “He speaks of the calf as if it came about more by accident than through his will or ability” (Gispen p. 298). Be impressed that Aaron demonstrates no real sorrow for what had happened, and neither is he grieving over his own sins. At this point God was ready to destroy him (Deut. 9:20).

32:25 But Aaron was accountable! “out of control”-(KJV “naked”). The word here has the sense of loosening or uncovering. It probably includes physical nakedness, as well as allowing the people to give free rein to their wild passions. “derision among their enemies”-The enemies who are referred to in this verse may be Amalekites who still lingered in the area. The word “derision” means literally a derisive whisper. In the eyes of such people they had not only ridiculed the true God, but also their own selves, they had made themselves a

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laughingstock. Be impressed, that when Christians compromise the truth, they often make themselves a laughingstock in the eyes of the world. How ridiculous is it in the eyes of non-Christians, to follow the Bible at the same time arguing that the Bible is filled with errors or inaccurately translated. Compare with Deut. 28:37. The sins among God’s people cause unbelievers to blaspheme God, and hence bring shame upon themselves.

Judgment 32:26-29 But even times of failure give opportunity to render service to God. The Levites immediately respond to Moses’ call, “Whoever is for the Lord, come to me!” (26) “The immediate response of the Levites suggest that if Aaron had boldly stood up and opposed the people’s request that he make them “gods”, he would have had many loyal Israelites to stand with him” (Fields p. 725). In these verses we see the principle that spiritual relationships must always come before physical ties (Matthew 10:34-35). Seeing that they only killed 3000 men, they may had only killed the ringleaders, or those who were still participating in idolatrous rites. Note the mercy and grace of God in this instance! By aligning themselves with God, the Levites would be given the privilege of serving God in a unique and special manner (Numbers 1:50-53). “The command of Moses may seem harsh to some, but in the warfare between good and evil there is no such thing as neutrality. Either one is on God’s side or on the side of evil (cf. Joshua 24:14-15; 1 Kings 18:21; Matt. 6:24). In the punishment of evil even family ties and friendships were to be ignored” (Davis p. 301).

Moses’ Prayer 32:30-35 The book in verse 32 may be the book of life. Like Paul, Moses found himself thinking that he would be willing to sacrifice his spiritual life to see others saved. That’s how much he loved the souls---even the souls of disobedient and rebellious people (Romans 9:1-3). God permits the prayer and quickly reminds Moses that those blotted out will be those who have sinned. God accepted such intercession, the complete destruction of the nation was avoided, but God also told Moses that He would visit the people with judgment. This judgment apparently took the form of some sort of plague (35). The verb translated “smote” is related to the word translated “plague” in Exodus 12:13, Num. 16:47.

Some commentators feel that the book in this section is a book of those physically alive.

II. Chapter 33:

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33:1-3 These verses are actually an expansion of the assurance of the promise given in 32:34. Because of the apostasy of the people, the Lord Himself would not go up with them in their midst, but an angel would lead them. “This decision was actually in the best interest of the people, for God in His absolute holiness would not be able to tolerate their frequent lapses into sin. He would have to destroy them along the way” (Smith p. 320). See Heb. 12:29.

33:4-6 Give the people at least this much credit, that they even cared whether God went with them or not. The removal of such ornaments implied mourning and an attempt to seek God’s favor (Gen. 35:4; Ezekiel 26:16). Even though such a message from God was painful, God was being very long-suffering to let them live at all.

33:7-11 “In contrast with the strained relationship between Israel and the Lord, Moses experienced intimacy with Him” (Bible Knowledge Comm. p. 157). The tent under consideration in these verses appears to be a tent prior to the tabernacle. The fact that the tent was moved far off from the camp symbolized the removal of God’s presence from the people because of their sin. “The fact that the Lord spoke to Moses ‘face to face, as a man speaketh to a friend’ (11) indicated the warm communication that Moses had with his God. The expression denotes familiar conversation. The meetings and conversations between God and Moses were common and the sensitive heart of Moses made it easy for God to speak to him (cf. Numbers 12:8 and Deut. 34:10)” (Davis p.

303). The following points seem to indicate that this was a tent prior to the construction of the tabernacle: 1. Only Moses goes out to it and only Joshua serves at this Tent, instead of the Levites. 2. There is no mention of Aaron and his sons acting as priests here. 3. Numbers 3 places the tabernacle in the middle of the encampment, while this one is pitched beyond the limits of the camp.

Moses’ Prayer 33:12-13 These verses demonstrate the intimate way in which Moses was able to communicate with God. First, he requested that the Lord would show him the way. Moses wanted further revelation about God’s intentions for his people in the immediate future. God had told Moses to lead the people, but without God’s presence Moses was concerned. “whom Thou wilt send with me”-Moses either wants to know the “status” of the promised heavenly messenger, or whether God will provide an earthly assistant and successor to him.

33:14 Some feel that this verse should be rendered as a question, “Shall my Presence go with you?”

33:15 “Moses did not dare take another step without the Lord. The wilderness with the mountain of God was better than a peaceful life in Canaan if the Lord Himself did not go with them” (Gispen p. 309).

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33:16-17 Note that the reason that the Lord granted Moses’ request was His love toward Moses and Moses’ goodness: He was pleased with Moses. “The Lord agreed to this request. He would lead the people, not because they deserved his presence, but because of the high regard he had for Moses” (33:14-17)” (Smith p. 321). Yes, the prayers of the humble and contrite can change the course of history!

33:18-23 “show me Thy glory”-“The request is almost without parallel in human history up to this point. He had been speaking in behalf of the people up to now, but at this point he asked for personal confirmation of God’s presence in his life.

This request must have been something surpassing all former revelations of the glory of Jehovah (16:7,10; 24:16-17). What he wanted was a revelation….that even exceeded Jehovah’s talking with him face to face (Numbers 12:8)….Moses wanted a more unveiled view of the God with whom he was speaking” (Davis pp.

304-305).

Note that God’s “goodness” (19) and His glory are linked together. God’s glory is seen not only in His power, but also in His ethical and moral qualities. Hence we sin, when we violate the laws which reflect the moral nature of God (Romans 3:23) “I will be gracious to whom I will be gracious”-“God Himself would determine how far grace and mercy would be extended” (Fields p. 744).

“Commentators point out that the Hebrew phrase used here does not imply any abrupt arbitrariness on the part of God, as its English translation might suggest” (Cole p. 226).

33:20 Other Scriptures affirm this same truth (1 Tim. 6:16; John 1:18; 6:46; 1 John 4:12).

33:21 To just be given a glimpse of the “backside” of God, precautions must be taken, Moses must be protected. “It would be like seeing the sun by seeing its afterglow just after it set; or like seeing a ship by the magnitude of the wake it left behind it” (Fields p. 745). Moses’ experience here is somewhat the O.T. equivalent of Paul’s experience in 2 Cor. 12:4.

III. Chapter 34: This chapter records the renewing of the covenant. The broken tablets were to be replaced (34:1-4). Once again God proclaims to Moses His basic nature (34:5-9). God set forth some of the laws He required the people to keep (34:1026). Nearly all of these laws are repeated from Exodus chapters 21-23. Moses wrote down the words of the law and told them to the people (34:27-35).

34:1-4 This time Moses was to go up completely alone, not even Joshua was to go along (compare with 24:13). I don’t think that Moses is being rebuked for

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breaking the first set of tablets, but rather that he is to show the same zeal in remaking a new set as he has shown in breaking the old set. As in chapter 19:12-13, the mountain was to be viewed as forbidden territory to anyone else, including the livestock of the Israelites.

34:5-7 Here again God reveals His “name” (character/nature) to Moses. In these verses observe the balance between love and justice, grace and the firmness of God’s nature (Romans 11:22). God is compassionate to man both before and after he sins, He is very patient, He has a steadfast love, He values the truth, He is faithful and keeps His promises, He is willing to forgive—yet He will punish those who refuse to repent (2 Peter 3:9; Romans 2:4-5). Similar descriptions of God are found in Psalm 103:8; 86:15; Numbers 14:18; Deut. 5:910.

34:8-10 The proper human response to such greatness, is to worship! Moses then will take advantage of God’s description of Himself as merciful and gracious to ask a favor. The request of 33:15-16 is repeated here. He pleads for pardon and God’s continued presence with this stubborn group of people. Moses agreed completely with God’s assessment of the Israelites, he also acknowledged that he was not capable of leading this people without the Lord’s personal presence. In verse 10 God accepts Moses’ prayer. In addition, God adds that unprecedented miracles will be performed, such as those which will happen during the future wilderness wanderings and the conquest of Canaan (see Joshua 10:12-13). The word “fearful” here means not only dreadful, but wonderful and astonishing.

Point To Note: The thought I get is that God isn’t going to be half-hearted about being with the people or giving them the land of Canaan. If Israel fails—it will be Israel’s fault, for God has been 100% supportive in all areas. In like manner, in view of all of God’s blessings (Eph. 1:3), if a Christian fails to remain faithful to God, the fault is at the feet of that Christian.

34:11-17 Inheriting the land would also have it’s temptations. Conquest of the land and retaining the land were conditioned upon Israel’s obedience to the covenant. False religion is so dangerous that none of it can be tolerated, including the objects of their worship. Any intermarriage with such people would require the recognition of such false gods, this in turn would ultimately lead to the establishment of sanctuaries and the official recognition of such gods (see Deut. 7:1-11; Exodus 23:24). Carefully note that God believes in the “slipperyslope” argument, for God has seen people go down that slope in every generation! “Asherim”-KJV (“groves”), were sacred trees or wooden poles dedicated to Asherah the goddess of fertility, who was often associated with Baal. Sadly, in her future, Israel often completely ignored such commands (Judges 2:1-2, 11-13; Joshua 9:3-27; Psalm 106:34-39). Even Abraham and 9

Isaac had recognized the dangers of intermarriages with the Canaanites (Genesis 24:3; 28:6).

34:18-21 Many of these laws are being repeated from earlier sections. This makes the point that God doesn’t tone down His moral or doctrinal standards just because people may have violated them in great numbers. Israel had went into full-blown idolatry (ch. 32), but God hasn’t changed His standards. The law in verse 21 concerning the Sabbath is interesting. “This was a faith-testing command. Rest days were to be strictly observed even at the times when the farmer was busiest and in greatest danger of losing his crop….God’s people still must seek first the kingdom of God in all their activities (Matthew 6:33)” (Fields p. 760).

34:22-24 Man often tries to find a situation in which a command of God is unworkable. “Some Israelites feared that squatters and land thieves would claim and occupy their lands while they were away attending God’s feasts…But God reassured them that while they were at the feasts, no one would even covet (desire) their land, much less try to seize it. Furthermore, He would enlarge their national borders until there was such an abundance of land that no one would have any cause to covet his neighbor’s land” (Fields p. 761).

34:27 This law is to be recorded. God wanted His covenant in written form, for it also would apply to future generations. Note, God has complete confidence in a written form of communication.

34:28 See Deut. 10:10. It would appear that during such a fast that God sustained Moses through miraculous means. In addition, once again we are told that “the covenant” and the Ten Commandments refer to the same thing (Deut. 4:10-13). Hence the removal of the first covenant, included the removal of the Ten Commandments (Jeremiah 31:31-34; Heb. 8:7-13).

34:29-35 After communing with God, Moses’ face reflected the Divine glory, or the afterglow after being in the presence of God. Once again, the New Testament endorses specific detail found in the Old Testament (2 Cor. 3:7).

Paul notes that this glory gradually faded between the times that Moses would speak with God, and such fading glory typified the temporary nature of the old covenant, it had never been designed to be permanent (Jeremiah 31:31ff; Galatians 3:24). In addition, the veil that Moses put on his face, is figuratively found over the hearts of many Jews to this day (2 Cor. 3:15). They just don’t want to see that the first covenant has ended. But the person who accepts Jesus Christ, can accept this fact (3:16).

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