Exodus 32:13
Remember Abraham, Isaac, and Israel, your servants, to whom you swore by your own self, and said to them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give to your seed, and they shall inherit it for ever.
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32:7-14 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.Let me alone - But Moses did not let the Lord alone; he wrestled, as Jacob had done, until, like Jacob, he obtained the blessing Genesis 32:24-29.10. make of thee a great nation—Care must be taken not to suppose this language as betokening any change or vacillation in the divine purpose. The covenant made with the patriarchs had been ratified in the most solemn manner; it could not and never was intended that it should be broken. But the manner in which God spoke to Moses served two important purposes—it tended to develop the faith and intercessory patriotism of the Hebrew leader, and to excite the serious alarm of the people, that God would reject them and deprive them of the privileges they had fondly fancied were so secure. No text from Poole on this verse. Remember Abraham, Isaac, and Israel, thy servants,.... The covenant he made with them, the promise he had made unto them, with an oath annexed to it:

to whom thou swarest by thine own self; which he did, because he could swear by no greater; and for the confirmation of his covenant and promise, see Genesis 22:16.

and saidst unto them; for what was said to Abraham was repeated and confirmed to Isaac and Jacob:

I will multiply your seed as the stars of heaven; multitudes of which are out of sight, and cannot be seen with the naked eye, nor numbered:

and all this land that I have spoken of; the land of Canaan, then inhabited by several nations:

will I give unto your seed, and they shall inherit it for ever; as long as they are a people, a body politic, and especially while obedient to the divine will; but should they be now cut off, this promise would become of no effect: this is the great argument Moses makes use of, and the most forcible one.

Remember {g} Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.

(g) That is, your promise made to Abraham.

13. to whom, &c.] See Genesis 22:16 (the only place in Genesis where the covenant is confirmed with an oath).

I will multiply, &c.] Genesis 22:17; cf. also Exodus 15:5; Exodus 26:4.

and all this land, &c.] Genesis 12:7; Genesis 13:15; Genesis 15:7; Genesis 15:18; Genesis 26:4; Genesis 28:13 (all JE).Before Moses left the mountain, God told him of the apostasy of the people (Exodus 32:7, Exodus 32:8). "Thy people, which thou hast brought out of Egypt:" God says this not in the sense of an "obliqua exprobratio," or "Mosen quodammodo vocare in partem criminis quo examinetur ejus tolerantia et plus etiam maeroris ex rei indignitate concipiat" (Calvin), or even because the Israelites, who had broken the covenant, were no longer the people of Jehovah; but the transgression of the people concerned Moses as the mediator of the covenant.
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