II. THE CHURCH MILITANT. The spiritual life is vast and varied; quietism alone cannot express it, even though it be the fellowship of God's own peace. The change which is wrought in Moses is immediate and startling. He who, alone with God, can venture on remonstrances with God, in the assurance that his pleadings will be accepted; when he sees the turbulent levity of the people, and hears their licentious singing, is transported with indignation. The degradation of idolatry is illustrated in Israel's transgression.

1. It is, first, a revelation of the profound unbelief of the people. Moses was unto them instead of God. "Speak thou with us, and we will hear," they had said, amid the lightnings of Sinai; "but let not God speak with us, lest we die." Here was their first declining, and from this point the descent was facile. Moses instead of God, and a calf instead of Moses.

2. Next, the fatuity of the people is exposed. Ignominious as is their worship, still more ignominious is Aaron's stupid account of it.

3. And then there is the people's permanent demoralization. They are unconvicted by the remonstrances of Moses, unmoved by his earnestness; fear and the darkness of night alone could quiet them. "Even as they refused to have God in their knowledge, God gave them up unto a reprobate mind, to do those things which are not fitting." How different is the sight of sin from our hearing of it: sin as it affects God seems so easily condoned; sin, when it affects ourselves, appears so heinous.

III. THE CHURCH SACRIFICIAL. The next day displays a new composure in Moses. A graver, wiser man, his conflicting emotions steadied under the constraint of a solemn purpose. He goes to commune with the Lord. The words declare his sense of the wickedness of the people, his feeling that nothing can be said to abate the heinousness of their transgressions. Submission is the only offering which their intercessor can present, and out of the submission comes a trembling hope. There is here the utmost tenderness of a human heart; there is also an absolute resignation to the will of God. They are truly sacrificial words, sacrificial in the self-devotion they bespeak, sacrificial in the force of their appeal to heaven. Some sort of premonition that his sacrificial purpose would not be ratified by God appears in Moses' language. It does not mar the sincerity of his self-offering, but the words halt upon his lips in which a simple faith that he could be in the room of Israel would have been expressed. "If Thou wilt forgive their sins —; and if not"— what? Not, blot me, instead, out of Thy book which Thou hast written! — but, "blot me — that is blot me with my people — let me share their forfeiture; I ask no destiny but theirs." It seems to me that one of the hardest lessons which saintly souls have to learn to-day is that they cannot sacrifice themselves for the sins of the world. It is hard, because the sympathy which impels them is so pure and deep; it has so much of the spirit of Christ in it. To the sacrificial Church God is able to reveal the true atonement, to makes us preachers of Him, in whom, "according to the riches of His grace," the world may have "redemption through His blood, the forgiveness of sins."

IV. THE MYSTERY OF THE DIVINE SACRIFICE. "He that is willing," says Christ, "to lose his life for My sake shall find it." Moses was accepted for the people in a deeper sense than he had thought of. He was reinstated in his post as leader, his passion of self-devotedness transformed into faith and patience. The qualified blessing of "an angel to go before him" was changed — as Moses, in his pleading for the people, revealed his undaunted confidence in God's fidelity, and his quenchless affection for the people — into a larger promise: "My presence shall go with thee; and I will give thee rest." And when, emboldened by all the love from God, he goes on to ask for more, there is more vouchsafed him. The Lord declared that He would make all His goodness pass before His servant; and intimated to him that beyond even this was a deep, unutterable secret, which none might rend, but of which, if we could but rend it, we should see the burden to be grace. To such surpassing heights of human efficiency do those attain who are willing to give themselves away. The reward of the Church sacrificial will be victory over the powers of evil.

(A. Mackennal, D. D.)

II. WHAT WAS THE IMPORT OF HIS REQUEST, WHEN HE SAID TO GOD, "Yet now, if Thou wilt, forgive their sin; and if not, blot me, I pray Thee, out of Thy book which Thou hast written." Here are two things requested, and both conditionally. Moses prays, if it were consistent with the will of God, that He would pardon the sin of His people in making the golden calf. "Now if Thou wilt, forgive their sin." He prayed for the exercise of pardoning mercy towards the people conditionally, because God had seemed to intimate that He intended to destroy them, by saying, "Let Me alone, that My wrath may wax hot against them." Moses had reason to fear that God would, at all events, withhold His pardoning mercy. And therefore to render his intercession more prevalent, and to express his most ardent desire for their forgiveness, he prays again conditionally: "And if not, blot me, I pray Thee, out of Thy book which Thou hast written." This was implicitly saying, "O Lord, since Thou hast proposed to spare me and destroy Thy people, I pray that Thou wouldest rather blot me out of the book of life, and spare them. If Thy glory require that either they or I must be destroyed, I pray Thee spare them and destroy me. Their salvation is unspeakably more important than mine; and I am willing to give up my salvation, if it might be a means, or occasion, of preventing their final ruin."

III. WHETHER THIS PETITION OF MOSES, TAKEN IN THE SENSE IN WHICH IT HAS BEEN EXPLAINED, IS A PROPER ONE.

1. It appears to have been perfectly acceptable to God. He did not rebuke him for a rash request, but, on the other hand, plainly intimated that He was highly pleased with his noble, disinterested desire. And since God did not condemn it, we may safely conclude that it was highly acceptable in His sight.

2. It was perfectly agreeable to the dictates of reason and conscience, that Moses should have been willing to give up all his own personal interests, to promote the glory of God and the future and eternal good of his nation. He supposed that the glory of God was greatly concerned in the preservation of His people from deserved destruction; and he plead this as the most powerful argument to move God to forgive and spare them.

3. The petition of Moses was agreeable to the very law of love. God requires all men to love Him with all their heart, and their neighbour as themselves.

4. The request of Moses was perfectly agreeable to the spirit which Christ uniformly expressed through the whole course of His life on earth. He always gave up a less good of His own for a greater good of others.

5. That the prayer of Moses was proper, because it was agreeable to the prayers and practice of other good men. Paul said, "My heart's desire and prayer to God for Israel is that they might be saved." Yea, he did solemnly declare, "I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh."Improvement:

1. If the prayer of Moses in the text was proper and acceptable to God, then true love to God and man is, strictly speaking, disinterested love. Moses expressed a love which was not only without interest but contrary to interest.

2. If the conditional prayer of Moses was proper, then it is impossible to carry the duty of disinterested benevolence too far.

3. If the prayer of Moses was proper, then none ought to be willing to be lost, only conditionally.

4. If the prayer of Moses was proper and sincere, then those who possess his spirit are the best friends of sinners.

5. If the prayer of Moses was proper and sincere, then none can pray sincerely for any good without being willing to do whatever is necessary on their part to obtain it.

6. If the conditional prayer of Moses was proper and acceptable to God, then the prayers of the people of God are always heard and answered. It is their wisdom as well as their duty always to pray conditionally and submissively; for then they may be assured that their prayers will be graciously answered.

7. If the conditional prayer of Moses was acceptable to God, then the prayers of sinners are always sinful and unacceptable to God. They are not willing to be denied on account of God's glory.

(N. Emmons, D. D.)

1. Their idolatry. The great lawgiver and leader, acting on their request, thereupon withdrew himself into the Divine pavilion, and was "absent for about six weeks. At first, without doubt, the people were well content. Better to be temporarily deprived of their leader, than be exposed to those terrible thunderings. But, after a while, they became uneasy and restless. From one to another the word passed, "Where is he? He did not take food enough with him to sustain him for so long." And then turning to Aaron, the man of words, sure that neither he nor twenty like him could fill the gap which the loss of Moses had caused, they cried, "Up, make us gods, which shall go before us." We may notice, as we pass, the essential nature of idolatry. For in this marvellous chapter we have its entire history, from the first cry of the soul, which betrays a mighty yearning for an idol, to the draining of the last bitter dregs, with which, when ground to powder, the idolater has to drink its very dust. It is an attempt on the part of the human spirit which shrinks from the effort of communion with the unseen and spiritual, to associate God with what it can own and handle, so as to have a constant and evident token of the presence and favour of God. This was the case of Israel. It was only three months since they had stood by the Red Sea, and seen its waters roll in pride over the hosts of Pharaoh. Every day since then God's love had followed them. But notwithstanding all, they had been carried away before that imperious craving of the human heart which cries out for a sensible image of its worship. Their idolatry, then, was a violation, not of the First, but of the Second, Commandment. They did not propose to renounce Jehovah — that was left for the days of Ahab; but they desired to worship Jehovah under the form of a calf, and in distinct violation of the emphatic prohibition which said, "Thou shalt not make unto thee any graven image, or the likeness of any form that is in heaven above, or the earth beneath; thou shalt not bow down thyself to them nor serve them." This was the sin also of Jeroboam.

2. Their degradation. There can be no doubt that the worship of the calf was accompanied with the licentious orgies which were a recognized part of Egyptian idolatry. As much as this is implied in the narrative. "The people sat down to eat and to drink, and rose up to play." It is an awful thing when a single man throws the reins on the neck of inordinate desire, but how passing terrible it must have been when a whole nation did it.

3. The claims of God. There was every reason to believe that God would exact the full amount of penalty, not because He was vindictive, but because the maintenance of His authority seemed to demand it. How could God maintain His character with His own people without imperilling it with the Egyptians? If He spared the people they would begin to think that neither His threats nor His promises were worth their heed. And if He destroyed them, His glory would be dimmed, and He might seem to have become unmindful of the oath which He swore by Himself to His servants, Abraham, Isaac, and Israel. It would almost seem as if this proposal was like the suggestion made to Abraham that he should offer up his only son Isaac. In each case God tried or tested His servant. But there is this great difference between the temptations of the devil and of God. The former seeks to bring out all the evil, and to make it permanent, as the streams of lava poured from the heart of a volcano; the latter seeks to bring out all the good, and to make it ours; for moral qualities never become ours till we have put them into practice.

II. THE EMOTIONS WITH WHICH HIS SOUL WAS STIRRED. In the mount he acted as intercessor. It was not against the people, but against their sin, that his anger flamed out. "Moses' anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount." Those splintered bits leaping from crag to crag are an apt symbol of man's inability to keep intact the holy law of God. When he reached the camp he seems to have strode into the astonished throng and broke up their revelry, overturned their calf, ordering it to be destroyed, and the fragments mingled with the water they drank. But as it would seem that this did not avail to stay the inveterate evil, he was compelled to use more drastic measures, and by the sword of Levi to extinguish the evil with the life-blood of three thousand men. Then when the next day came, when the camp was filled with mourning over those new-made graves, when the awful reaction had set in on the people and himself, the tide seems to have turned. His indignation was succeeded by bitter sorrow and pity. "Ye have sinned a great sin, and now I will go up unto the Lord, peradventure I shall make atonement for your sin"; but he did not tell them the purpose which was in his heart, nor the price which he was purposing to pay.

III. THE OFFER THAT HE MADE. He went quietly and thoughtfully back to the presence-chamber of God, as the people stood beholding. "Peradventure," he had said. He was not sure. He felt that the sin was very great. He could not see how God could go back from His solemn threatenings. He was convinced that if the merited judgments were averted, it must be in consequence of an atonement. Yet, what atonement could there be? Animals could not avail, though they were offered in hecatombs. There was only one thing he could suggest — he could offer himself. And it was this which made him say, "Peradventure." He could not be sure that the ransom price would be large enough. It may be asked how came he to think of atonement? But we must remember that probably there had already been much talk between God and himself about the sacrifices which the people were to offer. And Moses confessed his people's sin to God, and added: "Yet now, if Thou wilt forgive their sin — " He would not finish that sentence. He could not trust himself to depict the blessed consequences that would ensue, if only God would forgive. But the dark fear oppressed him that free pardon was too much to expect. Ah! how little did he realize the love of God in Jesus Christ our Lord. Of course, the offer was not accepted. No one can atone for his own sin, much less for the sins of others. Yet the people were spared. The passing by of their transgression was rendered possible by the propitiation which was to be offered in the course of the ages on the cross (Romans 3:25).

(F. B. Meyer, B. A.)

I. THE SIN OF ISRAEL. This was a dreadful compound of ingratitude, folly, and impiety. Its greatness will be easily imagined from the indignation which both God and Moses expressed against it.

II. THE INTERCESSION OF MOSES.

1. He reminds God of His relation to them.

2. He reminds Him also of His promise to their fathers.

3. He expresses his concern respecting God's honour among the heathen.

4. He humbly confesses the greatness of their sin.

5. He wishes to be punished in their stead.

III. THE REPLY OF GOD. He remits their punishment.

(C. Simeon, M. A.)

I. IN THE STORY OF THE GOLDEN CALF WE SEE —

1. Man's natural tendency to worship.

2. The Israelites employing the very tokens of their deliverance to build a god for themselves. The very gifts of heaven — wealth, intellect, power — men turn into idols.

2. In worshipping a golden calf the Israelites utterly degraded themselves.

II. THE GODLINESS OF MOSES MANIFESTED ITSELF IN SELF-SACRIFICING SYMPATHY. Fronting death and its mystery, he stood sublimely willing even to be cut off from God if the sin of the people might thereby be forgiven.

1. His revulsion from their sin mingled with his own love for the people. The holiest men ever feel most deeply the sin of their fellows — they see its seeds in themselves; they find its shadow falling across their heaven.

2. He felt the promise of his people's future. In them lay the germ of the world's history; through them might be unfolded the glory of Jehovah before the face of all nations. Gathering these feelings together, we understand his prayers.

(E. L. Hull, B. A.)

(J. Vaughan, M. A.)

(J. Vaughan, M. A.)

(S. S. Times.)

     5463   proclamations
     7355   feasts and festivals, nature of

Exodus 32:1-5

     5072   Aaron, spokesman

Exodus 32:1-6

     4269   Sinai, Mount

Exodus 32:1-8

     5377   law, Ten Commandments
     8764   forgetting God

Exodus 32:1-10

     7135   Israel, people of God

Exodus 32:2-6

     5811   compromise
     8142   religion

Exodus 32:2-8

     4618   calf

The Swift Decay of Love
'And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written. 16. And the tables were the work of God, and the writing was the writing of God, graven upon the tables. 17. And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp. 18. And he said, It is not the voice of them that shout for mastery, neither …
Alexander Maclaren—Expositions of Holy Scripture

The Hebrews and the Philistines --Damascus
THE ISRAELITES IN THE LAND OF CANAAN: THE JUDGES--THE PHILISTINES AND THE HEBREW KINGDOM--SAUL, DAVID, SOLOMON, THE DEFECTION OF THE TEN TRIBES--THE XXIst EGYPTIAN DYNASTY--SHESHONQ OR SHISHAK DAMASCUS. The Hebrews in the desert: their families, clans, and tribes--The Amorites and the Hebrews on the left bank of the Jordan--The conquest of Canaan and the native reaction against the Hebrews--The judges, Ehud, Deborah, Jerubbaal or Gideon and the Manassite supremacy; Abimelech, Jephihdh. The Philistines, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 6

Threefold Repentance
'And the word of the Lord came unto Jonah the second time, saying, 2. Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee. 3. So Jonah arose, and went unto Nineveh, according to the word of the Lord. Now Nineveh was an exceeding great city of three days' journey. 4. And Jonah began to enter into the city a day's journey, and he cried, and said, Yet forty days, and Nineveh shall he overthrown. 5. So the people of Ninoveh believed God, and proclaimed a fast, and …
Alexander Maclaren—Expositions of Holy Scripture

The Covenant of an Everlasting Priesthood
"That My covenant might be with Levi. My covenant was with him of life and peace; and I gave them to him for the fear wherewith he feared Me, and was afraid before My name. The law of truth was in his mouth, and iniquity was not found in his lips; he walked with Me in peace and equity, and did turn many away from iniquity."--MAL. ii. 4-6. ISRAEL was meant by God to be a nation of priests. In the first making of the Covenant this was distinctly stipulated. "If ye will obey My voice, and keep My covenant, …
Andrew Murray—The Two Covenants

How those who Use Food Intemperately and those who Use it Sparingly are to be Admonished.
(Admonition 20.) Differently to be admonished are the gluttonous and the abstinent. For superfluity of speech, levity of conduct, and lechery accompany the former; but the latter often the sin of impatience, and often that of pride. For were it not the case that immoderate loquacity carries away the gluttonous, that rich man who is said to have fared sumptuously every day would not burn more sorely than elsewhere in his tongue, saying, Father Abraham, have mercy on me, and send Lazarus, that he …
Leo the Great—Writings of Leo the Great

Letter xix (A. D. 1127) to Suger, Abbot of S. Denis
To Suger, Abbot of S. Denis He praises Suger, who had unexpectedly renounced the pride and luxury of the world to give himself to the modest habits of the religious life. He blames severely the clerk who devotes himself rather to the service of princes than that of God. 1. A piece of good news has reached our district; it cannot fail to do great good to whomsoever it shall have come. For who that fear God, hearing what great things He has done for your soul, do not rejoice and wonder at the great …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Seasons of Covenanting.
The duty is never unsuitable. Men have frequently, improperly esteemed the exercise as one that should be had recourse to, only on some great emergency. But as it is sinful to defer religious exercises till affliction, presenting the prospect of death, constrain to attempt them, so it is wrong to imagine, that the pressure of calamity principally should constrain to make solemn vows. The exercise of personal Covenanting should be practised habitually. The patriot is a patriot still; and the covenanter …
John Cunningham—The Ordinance of Covenanting

Letter xxii (Circa A. D. 1129) to Simon, Abbot of S. Nicholas
To Simon, Abbot of S. Nicholas Bernard consoles him under the persecution of which he is the object. The most pious endeavours do not always have the desired success. What line of conduct ought to be followed towards his inferiors by a prelate who is desirous of stricter discipline. 1. I have learned with much pain by your letter the persecution that you are enduring for the sake of righteousness, and although the consolation given you by Christ in the promise of His kingdom may suffice amply for …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Ninth Sunday after Trinity Carnal Security and Its vices.
Text: 1 Corinthians 10, 6-13. 6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9 Neither let us make trial of the Lord, as some of them made trial, and perished by the serpents. 10 Neither murmur ye, as …
Martin Luther—Epistle Sermons, Vol. III

The Prophet Micah.
PRELIMINARY REMARKS. Micah signifies: "Who is like Jehovah;" and by this name, the prophet is consecrated to the incomparable God, just as Hosea was to the helping God, and Nahum to the comforting God. He prophesied, according to the inscription, under Jotham, Ahaz, and Hezekiah. We are not, however, entitled, on this account, to dissever his prophecies, and to assign particular discourses to the reign of each of these kings. On the contrary, the entire collection forms only one whole. At …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Instruction for the Ignorant:
BEING A SALVE TO CURE THAT GREAT WANT OF KNOWLEDGE, WHICH SO MUCH REIGNS BOTH IN YOUNG AND OLD. PREPARED AND PRESENTED TO THEM IN A PLAIN AND EASY DIALOGUE, FITTED TO THE CAPACITY OF THE WEAKEST. 'My people are destroyed for lack of knowledge.'--Hosea 4:6 ADVERTISEMENT BY THE EDITOR. This little catechism is upon a plan perfectly new and unique. It was first published as a pocket volume in 1675, and has been republished in every collection of the author's works; and recently in a separate tract. …
John Bunyan—The Works of John Bunyan Volumes 1-3

How those are to be Admonished who Decline the Office of Preaching Out of Too Great Humility, and those who Seize on it with Precipitate Haste.
(Admonition 26.) Differently to be admonished are those who, though able to preach worthily, are afraid by reason of excessive humility, and those whom imperfection or age forbids to preach, and yet precipitancy impells. For those who, though able to preach with profit, still shrink back through excessive humility are to be admonished to gather from consideration of a lesser matter how faulty they are in a greater one. For, if they were to hide from their indigent neighbours money which they possessed …
Leo the Great—Writings of Leo the Great

Purity and Peace in the Present Lord
PHILIPPIANS iv. 1-9 Euodia and Syntyche--Conditions to unanimity--Great uses of small occasions--Connexion to the paragraphs--The fortress and the sentinel--A golden chain of truths--Joy in the Lord--Yieldingness--Prayer in everything--Activities of a heart at rest Ver. 1. +So, my brethren beloved and longed for+, missed indeed, at this long distance from you, +my joy and crown+ of victory (stephanos), +thus+, as having such certainties and such aims, with such a Saviour, and looking for such …
Handley C. G. Moule—Philippian Studies

How those that are at Variance and those that are at Peace are to be Admonished.
(Admonition 23.) Differently to be admonished are those that are at variance and those that are at peace. For those that are at variance are to be admonished to know most certainly that, in whatever virtues they may abound, they can by no means become spiritual if they neglect becoming united to their neighbours by concord. For it is written, But the fruit of the Spirit is love, joy, peace (Gal. v. 22). He then that has no care to keep peace refuses to bear the fruit of the Spirit. Hence Paul …
Leo the Great—Writings of Leo the Great

Moses the Type of Christ.
"The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken."--Deut. xviii. 15. The history of Moses is valuable to Christians, not only as giving us a pattern of fidelity towards God, of great firmness, and great meekness, but also as affording us a type or figure of our Saviour Christ. No prophet arose in Israel like Moses, till Christ came, when the promise in the text was fulfilled--"The Lord thy God," says Moses, "shall …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Solomon's Temple Spiritualized
or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us More Easily into the Glory of New Testament Truths. 'Thou son of man, shew the house to the house of Isreal;--shew them the form of the house, and the fashion thereof, and the goings out hereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof.'--Ezekiel 43:10, 11 London: Printed for, and sold by George Larkin, at the Two Swans without Bishopgate, …
John Bunyan—The Works of John Bunyan Volumes 1-3

The True Manner of Keeping Holy the Lord's Day.
Now the sanctifying of the Sabbath consists in two things--First, In resting from all servile and common business pertaining to our natural life; Secondly, In consecrating that rest wholly to the service of God, and the use of those holy means which belong to our spiritual life. For the First. 1. The servile and common works from which we are to cease are, generally, all civil works, from the least to the greatest (Exod. xxxi. 12, 13, 15, &c.) More particularly-- First, From all the works of our …
Lewis Bayly—The Practice of Piety

The Old Testament Canon from Its Beginning to Its Close.
The first important part of the Old Testament put together as a whole was the Pentateuch, or rather, the five books of Moses and Joshua. This was preceded by smaller documents, which one or more redactors embodied in it. The earliest things committed to writing were probably the ten words proceeding from Moses himself, afterwards enlarged into the ten commandments which exist at present in two recensions (Exod. xx., Deut. v.) It is true that we have the oldest form of the decalogue from the Jehovist …
Samuel Davidson—The Canon of the Bible

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament