Exodus 32:14

Exo 32:14 And the LORD repented of the evil which he thought to do unto his people.

Ver. 14. And the Lord repented.] See Exo 32:12. Moses here had a hard pull, but he carried it.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Exo 32:14. The Lord repented of the evil — Changed his sentence at the entreaty of Moses, who in this represented the Lord Christ, the great Mediator and Intercessor for all the sinful race. He was pleased not to inflict upon them that punishment which he threatened, (Exo 32:10,) and so acted as men do when they repent and change their minds. Though he designed to punish them, yet he would not ruin them. See here the power of prayer! God suffers himself to be prevailed with by humble, believing importunity. And see the compassion of God toward poor sinners, and how ready he is to forgive! It must, however, be well observed that such expressions as this, of the Lord’s repenting, must be understood as spoken after the manner of men. For that no proper change or repentance can take place in the Divine Mind, plainly follows from the perfection of the divine knowledge, which comprehends at one view all things, past, present, and to come, and can never be surprised at their happening as they do, or change his mind on that account. See this further explained on Gen 6:6.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

32:14 In response to Moses’ argument, the Lord changed his mind. This is not the picture of a raging tyrant who is, with great difficulty, finally persuaded to back down. The Lord is much more inclined to be merciful than to insist on vengeance, and he invites those who are near him, like Moses, to give him an occasion for his mercy through faithful intercession.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Verse 14. And the Lord repented of the evil] This is spoken merely after the manner of men who, having formed a purpose, permit themselves to be diverted from it by strong and forcible reasons, and so change their minds relative to their former intentions.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

14. And Jehovah repented, &c.] so Gen_6:7, Jdg_2:18, 1Sa_15:11; 1Sa_15:35, 2Sa_24:16 al. Hebrew writers often express themselves ‘anthropopathically,’ i.e. attribute to God the feelings or emotions of a man. God is thus said to ‘repent,’ not because He really changes His purpose, but because He does so apparently, when, in consequence of a change in the character and conduct of men, He is obliged to make a corresponding change in the purpose towards them which He had previously announced, and adopt towards them a new attitude. See esp. Jeremiah 18, where it is taught that if man repents, a threat may be withdrawn (cf. Jer_26:3; Jer_26:13; Jer_26:19, Jon_3:9-10), while on the other hand if man turns to evil a promise may be revoked. Here Jehovah ‘repents,’ as a consequence of Moses’ intercession (cf. Amo_7:3; Amo_7:6). God is also said to ‘repent,’ when he stops a judgement in the midst, as it seems, of its course, through compassion (2Sa_24:16, Deu_32:36). Where, however, nothing is likely to occur to cause a change in Jehovah’s declared purpose, He is said to be ‘not a man, that he should repent’ (1Sa_15:29; cf. Num_23:19).

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.

And the Lord repented of the evil which he thought to do unto his people. He did not do what he threatened to do, and seemed to have in his thoughts and designs, but did what Moses desired he would, Exo 32:12 not that any of God's thoughts or the determinations of his mind are alterable; for the thoughts of his heart are to all generations; but he changes the outward dispensations of his providence, or his methods of acting with men, which he has been taking or threatened to take; and this being similar to what they do when they repent of anything, who alter their course, hence repentance is ascribed to God, though, properly speaking, it does not belong to him, see Jer 18:8. Aben Ezra thinks that the above prayer of Moses, which was so prevalent with God, does not stand in its proper place, but should come after Exo 32:31 for, to what purpose, says he, should Moses say to the Israelites, Exo 32:30 "peradventure I shall make an atonement for your sin": if he was appeased by his prayer before?

"peradventure I shall make an atonement for your sin": if he was appeased by his prayer before?

Exodus 32:15

exo 32:15

exo 32:15

exo 32:15And Moses turned, and went down from the mount,.... He turned himself from God, with whom he had been conversing forty days; his back was to the ascent of the mount, and he turned himself in order to go down; or "he looked" (g), as a man considers what is to be done, as Aben Ezra observes, and he saw that he was obliged to go down in haste:

and the two tables of the testimony were in his hand; or hands, as in Exo 32:19 for they were, perhaps, as much as he could carry in both hands, being of stone, as in Exo 31:18 on which was written the law, the "testimony" of the will of God with respect to what was to be done or not done:

the letters were written on both their sides, on the one side and on the other were they written; some think that the engraving of the letters was such, that it went through the stones, and in a miraculous manner the letters and lines were in a regular order, and might be read on the other sides; to which Jarchi seems to incline, saying, the letters might be read, and it was a work of wonders; others think that the letters were written both within and without, like Ezekiel's book of woes; that the same that was within side was written without, that so, when held up, they might be read by those that stood before and those that stood behind; but rather so it was that the whole was written within, some of the commands on the right, and some on the left, and so the tables might be clapped together as a book is folded.

(g) "et aspexit", Pagninus.

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

Appeased. Yet of this Moses was not fully assured, and in effect only those who were less guilty, were reprieved to be punished afterwards, ver. 30, 35. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

i.e. Changed his sentence. See on Gen 6:6.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

14. The Lord repented — See notes at Gen_6:6; Jdg_2:18, and 1Sa_15:11.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The Lord repented of the evil. Changes of purpose are, of course, attributed to God by an "economy," or accommodation of the truth to human modes of speech and conception. "God is not a man that he should repent." He "knows the end from the beginning." When he threatened to destroy Israel, he knew that he would spare; but, as he communicated to Moses, first, his anger, and then, at a later period, his intention to spare, he is said to have "repented." The expression is an anthropomorphic one, like so many others, on which we have already commented. (See the comment on Exo_2:24, 25 3:7, 8 31:17; etc.)

HOMILIES BY G. A. GOODHART Ver. 14. Some powers restrain, some compel.

Here we see a restraining power, and one which can even restrain God. Notice

I EVIL THREATENED.

1. Justly merited. Remember all that had gone before: deliverance after a series of awe-inspiring judgments on the oppressors; warnings after previous murmurings; now, with a fuller revelation of God"s majesty, this act of impatient apostasy: all compelled to the conclusion that the people were utterly stiff-necked (ver. 9).

2. Complete and final. As a moulder in clay, when he finds his material getting hard and intractable, throws it down, casts it away, and takes up with something more pliable, so God determines with regard to Israel (ver. 10). Let the children of Israel go, and let the children of Moses inherit the promises.

II THE INTERCESSION. Only one thing held back the judgment (ver. 10). As though God could not act without the consent of Moses. Cf. Hot sun would melt snow but for shadow of protecting wall. The heat of God"s wrath cannot consume so long as Moses stands in the way and screens those against whom it burns. What a power! See how it was exercised:

1. Unselfishly. He might have thought, "A disgrace to we if these people are lost when I have led them;" this fear, however, provided against by the promise that he shall be made "a great nation," The intercession is prompted by pure unselfishness; Moses identifies himself with those for whom he pleads; and this gives the power. To come between the sun and any object, you must be in the line of the sun"s rays; and to come, as Moses did, between God and a people, you must be in the line of God"s will

2. With perfect freedom. Moses talks with Jehovah as a trusted steward might with his employer:

(1) Why so angry when he has exercised such power on their behalf? (ver. 11).

(2) Why should the Egyptians be permitted to taunt him with caprice and cruelty? (ver. 12).

(3) Let him remember his oath to Abraham, Isaac, and Jacob (ver. 13). The unselfish man need not fear to speak thus openly with God. Unselfishness is so God-like that it permits familiarity whilst it guards against irreverence.

III EVIL REPENTED OF. Notice:

1. The repentance was in direct answer to the intercession (cf. vers. 12, 14). God did as Moses begged that he would do. Had Moses been less firm, God"s wrath would certainly have consumed the people. Yet

2. God cannot change! No: but Moses kept his place cf. the wall screeningthe snow; and therefore the conditions were never such as they must have been for judgment to be executed. God"s repentance was one with Moses" persistence. The evil threatened was against the people, but the people apart from Moses. Moses identifying himself with them altered the character of the total.

Conclusion What Moses did for his people that our Lord does for his Church. (Rom_8:34; Heb_7:25) That also we may do, each in his measure in behalf of others. It is the Pharisee who thanks God that he is not as other men are! True men love rather to identify themselves with their race, thus, salt-like, saving it from corruption; giving it shelter by the intercession of their lives. G.

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

And the Lord repented of the evil he thought to do - Though he designed to punish them, yet he would not ruin them. See here, the power of prayer, God suffers himself to be prevailed with by humble believing importunity. And see the compassion of God towards poor sinners, and how ready he is to forgive.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

repented

(See Scofield "Zec 8:14").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Ad-noy reconsidered. Obviously God does not change His mind. The Torah is merely speaking in terms that human beings can relate to, as it does elsewhere.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.