Deuteronomy 9:13

13. stiffnecked] See on Deu_9:6.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Furthermore the Lord spake unto me, saying,.... After he had given him the two tables, and before his departure from the mount:

I have seen this people; took notice of them, their ways, and their works:

and, behold, it is a stiffnecked people; unwilling to submit to, and bear the yoke of my commandments; see Exo 32:9.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Vers. 13-21, 25-29. True greatness manifested in a great emergency, by self-sacrifice and intercession.

As were marked in the previous Homily, these incidents can only be rightly arranged by a preacher, for the purpose of preaching thereon, so far as the entire narrative is before his view. Hence a junction of this paragraph with Exodus 32, is imperative, and will here be taken for granted. There would seem to have been a compilation of several documents. It is not easy to gather therefrom, with exact precision, the order of events, though there is no difficulty in setting the whole with sufficient consecutiveness for all the purposes of practical teaching, Note

I HERE IS A GREAT CRISIS. Israel was making a feast unto Jehovah, letting the calf represent to them the God who had brought them out of Egypt. The people were observing the customs of the very nation from which they had been redeemed dancing before the idol, polluting themselves with unclean and unhallowed rites, and making the hills to reecho with their boisterous revelry and song! And all this beneath that very mount where they had sworn, "All that the Lord hath spoken we will do!

1. In the first instance, the lamentable defection of the people was made known to Moses, either by a silent suggestion from the Great Invisible, with whom he was in adoring fellowship, or by one of the angel bands with whom he was surrounded. (Exo_32:7, Exo_32:8)

2. God bids Moses "go down not merely, as might at first seem, go down and see," but "Continue the fellowship no more; leave me alone; I will make of thee a great nation. Let my wrath wax hot against them, that I may consume them!" Awful words (vers. 13, 14) "Tis a terrible crisis in the great leader"s experience. With agonizing heart, he comes down to see not without pleading with God for Israel (see below) and he reachesJoshua, where, though even yet too far off to see, he is near enough to hear the shouts wildly ringing through the air.

3. At length Moses gets near enough to see (ver. 16). There they are the calf, the dancing, the impure orgies as of a heathen feast! Oh, how bitter must have been the anguish of Moses at such a sight!

4. And what an alarming possibility he had to face even that of the entire rupture of the whole covenant between the people and Jehovah! Hear how the Voice on the mount spake, "Thy people have broken the covenant; let me alone," etc. In what stronger way, ah! in what other way, could the people at such a time have been taught that, as they were now actually breaking the very covenant God was confirming with Moses for them, if God now dealt with them after their sins, he would have cast them off completely? They were not necessary to the fulfillment of the covenant made with their fathers. Moses was of Abraham"s seed, and God might have begun afresh with him, and have made of him a nation greater, mightier, more loyal than they! Was there ever such a crisis? With all the responsibility Moses had resting on him, he must have been crushed had he not been divinely sustained. But great crises bring out the greatness of great men. Moses was a man "slow of speech," and probably slow to act, but he had strong convictions of truth and duty, and when wrought up to a white heat, he would show the true nobility of his character.

II THE GREATNESS OF THE CRISIS OCCASIONS A REMARKABLE SERIES OF ACTS ON THE PART OF MOSES.

1. He is angry. (Exo_32:19) This was a holy anger; the sight roused the meekest of men, and well it might. It would have been wicked in Moses if he had not been angry! There is a wide difference between a passionate feeling of personal resentment, and indignation at witnessing an outrage on right. The holier a man is, the more will he suppress the one, the more will he develop the other!

2. He breaks the tables (ver. 18). This is a symbolic act, reminding the people that by their apostasy they had violated their covenant vows.

3. He grinds the calf to powder, etc. (ver. 21). Another symbolic act, meaning, "This sin will come back to them again; it will mar their joy for long to come.

4. He calls Aaron to account. (Exo_32:21-24) "There came out this calf." Aaron! you, the eloquent man, making a silly speech like that! Oh, the wonderful touches of nature in the Old Book! Moses, the truly brave man, though slow of speech, can speak to purpose at such a time as this; but Aaron, eloquent as he is, when his conscience is ill at ease, makes the lamest and tamest excuse.

5. He ascertains how far the contagion has spread. (Exo_32:25-29) Was it a revolt of all the people, or had many been drawn away at suggestion of the few? "Who is on the Lord"s side?" "Tis not enough for people to be on the Lord"s side, specially in days of abounding iniquity; they must say on which side they are. The sons of Levi come forward, and are entrusted with the awful task of stamping out the evil. Better for 3000 to die than for 2, 000, 000 to be infected with a mortal poison! That was a holy defensive war. And it speaks volumes for the grandeur of the moral power of Moses, that he could so inspire the men of his own tribe to chastise the revolt and save the people.

6. But the most striking feature of the spiritual heroism of Israel"s leader is, that he pleads with God. In this he reveals a force of character and an unselfishness of spirit which are far too rare even in these "advanced" times. Let us watch this pleader.

(1) He acknowledges the greatness of the sin. At first, before he was near enough to see, he asks, "Lord, why doth thy wrath?" etc. But afterwards, he puts no such question. "Oh! this people have sinned a great sin." He cannot palliate it.

(2) He entreats the Lord not to consume them, but to turn from his fierce wrath, and to bring them yet into the Promised Land.

(3) He uses arguments in prayer.

(a) The honor of God"s Name among the nations. Joshua, David, Jeremiah, did the same.

(b) He pleads the Divine acts already put forth on behalf of the people, as if he would say, "Didst thou not know from the first what they were?

(c) He pleads the Divine promises; "remember Abraham," etc.

(4) Moses prays for Aaron (ver. 20)! Aaron "can speak well," but he acted ill. He broke down when put in charge. Though appointed by God as special helper to Moses, he proved himself unreliable. Yet not. a word of complaint appears to have been uttered to him, only a prayer offered for him by the very brother who had relied on him in vain!

(5) There is a more wonderful feature still in his prayer, viz. this: a conception which to self-seekers would have been most captivating, has for him no charm whatever will make of thee a great nation;" "let me alone, that I may destroy them," and I will begin afresh with you, and make you the head of a less unworthy race! Would not that have fired his ambition, if he had had any? But no! see the lot which he preferred: (Exo_32:32, Exo_32:33) "No! I cannot accept any position, however elevated, if they perish! Oh, forgive them! If not, let us all perish together." Noble captain he! if the ship sinks, he will go down with it. He would rather not live if vessel and passengers are beneath the waves! (cf. Rom_9:2, Rom_9:3, with which passionate fervor the prayer of Moses may well be compared.)

(6) This intercession was long continued (ver. 25): "forty days and forty nights!" All this while the cry was ever and anon going up from his heart? "Forgive them! Forgive! Forgive!

Have we not here, in Moses, a model of intercessory prayer? Men who can thus plead with God are the greatest heroes of the Church. We can imagine that some may object, and may seek to turn the edge of the truth, so that it makes no impression, by saving, "Ah! but see what a great occasion that was! give us an occasion like that, and maybe we should pray like that! It is folly to bring the acts of a man at a period of such intense excitement, and tell us that we ought to pray like that. We are told that we cannot live at boiling point; then, why adduce Moses, on such an occasion, as a sample of what we should do on ordinary occasions?" No, we do not always want boiling water, but what sort of water would that be which no amount of heat ever could get to boil? We do not and cannot expect to be always in the midst of violent crises. But who are the men who are to be relied on when the crises come? Where was Aaron now? What of him? There is no indication that he ever caught a glimpse of the tremendous crisis he had helped to bring about! There came out this calf!" How Moses could restrain himself at such words, we cannot imagine. But even if Aaron had not shown such utter inability to perceive the seriousness of the moment, how could he now take any active part in vindicating the injured rights of God before the people, or in craving mercy for the people from God? Complicity with evil means paralysis of power in speeding the right. If Aaron had not had a brother to plead for him with God, he would have been swept away with the besom of destruction! He can talk well rather than stand firm. There is a similar contrast here between Moses and Aaron, to that between Abraham and Lot. Abraham pleaded for the doomed city. Lot"s aims in life had been too selfish for him to be a pleader. And we fear there are some who, if their own dear land were brought to a mighty crisis, would just read the daily papers to gratify curiosity, or to give them something to talk about, but as for taking the case of a nation on their hearts before God, they could do nothing of the kind! If they are succumbing to the evils of the day, they can have no strength in intercessory prayer, nor can they be of any use in national struggles. The Moses of Exodus 32, is the same self-forgetful Moses of Exodus 2. If men want to be the heroes of their age, let them try the power of intercessory prayer. Such heroism is of a kind the world cannot appreciate, but is recorded in God"s book of remembrance; "And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

blot out their name from under heaven

"make their name disappear completely" or "kill them all so no one will ever remember them." See how you translated a similar phrase in Deuteronomy 7:24.

translationWords

stiff-necked

blot out

name

nation

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.