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thee a great nation" (ver. 10). One of the fathers has already noticed, thatthe Divine
words, "Now therefore let Me alone," seemed to imply a call to Moses to exercise
hisoffice as intercessor for his people. Moreover, it has also been remarked, that the
offer to make ofMoses a nation even greater than Israel, (Deuteronomy 9:14) was, in a
sense, a real temptation, orrather a trial of Moses' singleness of purpose and
faithfulness to his mission. We know how entirelyMoses stood this trial, and how
earnestly, perseveringly, and successfully he pleaded for Israel withthe Lord (vers. 11-
14). But one point has not been sufficiently noticed by commentators. When,
inannouncing the apostasy of Israel, God spake of them not as His own but as Moses'
people - "thypeople, whom thou broughtest out of the land of Egypt" (ver. 7) - He at
the same time furnishedMoses with the right plea in his intercession, and also
indicated the need of that severe punishmentwhich was afterwards executed, lest
Moses might, by weak indulgence, be involved in complicitywith Israel's sin. The
latter point is easily understood. As for the other, we see how Moses, in
hisintercession, pleaded the argument with which God had furnished him.
Most earnestly did he insist that Israel was God's people, since their deliverance from
Egypt hadbeen wholly God-wrought. Three special arguments did he use with God,
and these three may to alltime serve as models in our pleading for forgiveness and
restoration after weaknesses and falls.These arguments were: first, that Israel was
God's property, and that His past dealings had provedthis (ver. 11); secondly, that
God's own glory was involved in the deliverance of Israel in the face ofthe enemy
(ver. 12); and, thirdly, that God's gracious promises were pledged for their salvation
(ver.13). And such pleas God never refuses to accept (ver. 14). But, although informed
of the state ofmatters in the camp of Israel, Moses could have been scarcely prepared
for the sight whichpresented itself, when, on suddenly turning an eminence, the
riotous multitude, in its licentiousmerriment, appeared full in view. The contrast was
too great, and as 'Moses' wrath waxed hot, hecast the tables out of his hands, and
brake them beneath the mount" (ver. 19). It is not necessary tosuppose that what
follows in the sacred text is related in the strict order of time.
Suffice it, that, after a short but stern reproof to Aaron, Moses took his station "in the
gate of thecamp," summoning to him those who were "on the side of Jehovah." All the
sons of Levi obeyed,and were directed to go through the camp and "slay every man
his brother, and every man hiscompanion, and every man his neighbor" (ver. 27). On
that terrible day no less than 3,000 men fellunder the sword of Levi. As for the Golden
Calf, its wooden framework was burnt in the fire and itsgold covering ground to
powder, and strewed upon the brook which descended from Sinai. Ofthis Israel had to
drink, in symbol that each one must receive and bear the fruits of his sin, just as,later
on, the woman suspected of adultery was ordered to drink the water into which the
writing ofthe curses upon her sin had been washed. (Numbers 5:24)
(^)