The principle embodied in the golden calf is one which most readily insinuates itself among real Christians. It may indeed be recognised when it has received a gross and tangible form, but spiritual wisdom is able to detect the working of the principle before it becomes embodied in form. The golden calf is one of "our figures" (1 Cor. 10:6, margin). Its history has been recorded for "our admonition." Israel, outwardly and typically redeemed, serve to show, in a great variety of ways, those who are eternally redeemed to God through the blood of the Lamb, their peculiar dangers. That which "happened" to Israel is "written for our admonition." And thus their figures become beacons to us, and at the same time "figures" of those forms of error to which, as redeemed, we are liable. It is important, therefore, to seek to ascertain the germinant principle of evil which led to the setting up of the golden calf.
The people had sung the song of redemption on the banks of the Red Sea. They had murmured — but their murmurings had only been answered by the grace of God, in supplying their need. They had fought with Amalek, and prevailed through the uplifted hands of Moses. After all this they receive the law by the "disposition of angels," and by the hand of the Mediator. The covenant between Jehovah and the people is solemnly entered on and ratified by blood — Israel on their part with one voice saying — "All the words which the Lord hath said will we do." Aaron, Nadab and Abihu, go up to the mount with seventy of the elders of Israel, and were permitted to see the God of Israel on the mount, and to eat and drink; but Moses is called up into the mount of God, with this express injunction to the elders — "Tarry ye here for us, until we come again unto you; and behold Aaron and Hur are with you; if any man have any matters to do, let him come unto them." The people had seen the glory of the Lord at a distance — "and the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel." Here we have brought before us the position of the several parties (see Exodus 24).
Moses, hidden from the sight of the people, was still occupied with God for the people. He was at that very time receiving instructions from Jehovah for the construction of the beautiful tabernacle, and the ordering of their needed priesthood. He was still blessedly serving them, although they did not see him.
The evil commences with the people; but is consummated by means of the very leader, in whose charge they are left, during the absence of Moses. The people do not mean to disown Moses they fully recognise him as the man who had brought them up out of the land of Egypt but he was not then present to their sight. This was their need — some present visible prop on which they might cast themselves so as to be relieved from dependence on that which was invisible. They said to Aaron, "Up, make us gods which shall go before us." Their desire was urgent, and to be gratified at any cost. Without a murmur they bring their golden ornaments to Aaron. How deeply rooted is this principle in the human heart; that which men pay for, they think they have title to use for their own ends: and if it promises relief from dependence on God, they will purchase it at any cost.
That which the people demanded received its shape and form from Aaron. He received the gold "at their hand, and fashioned it with a graving tool, after he had made it a molten calf." It is remarkable how little definiteness there was in the mind, either of the people or of Aaron, as to what would be the result of their gratified desire. The people said, "These be thy gods, O Israel, which brought thee up out of the land of Egypt." How soon is Moses forgotten in this new and present object. At first they only desired gods to go before them, to carry on that which Moses had begun to do, even to complete their deliverance out of Egypt, by leading them into Canaan. But now they regard these gods, and not Moses, as having brought them out of Egypt. How deeply, how solemnly instructive is this. One departure from the fear of God may lead to incalculable mischief.
The feelings of Aaron are different from those of the people. "When he saw it, he built an altar before it and Aaron made proclamation, and said, Tomorrow is a feast to Jehovah." How subtle is sin. Aaron, on being remonstrated with by Moses, excuses himself on the plea of simply humouring the people in what he did. Alas! what amount of evil may not a good man occasion by acting unfaithfully in a case of emergency. Aaron was left in charge of the people, to meet any difficulty that might arise; but the leader falls in with the desire of the people. and unintentionally leads them into idolatry. He himself had no idolatrous object in that which he did, neither was idolatry the intention of the people. In vain was Aaron's proclamation, "Tomorrow is a feast to Jehovah." The calf, and not Jehovah, had the homage of their hearts (see Acts 7:41). "And they rose up early on the morrow, and offered burnt-offerings, and brought peace-offerings: and the people sat down to eat and drink, and rose up to play." On this is grounded the solemn warning to us, "Neither be ye idolaters, as some of them" (1 Cor. 10:7).
We must now turn to the thoughts and judgment of God Himself on this scene. And at the very outset, we are instructed in a solemn and searching truth — that God does not measure things by the intention of human agents, but by His own glory. The thoughts of God are not "our thoughts, neither are His ways as our ways." Our simple and plain duty is to acknowledge Him in all our ways. There is no such thing before God as innocence of intention, when any man presumes to prescribe for himself the mode in which he thinks God can be honoured, or the work of God can be furthered. In such instances, the means employed are quite as important as the end intended. God is to be honoured in the means we use, "for to obey is better than sacrifice." And it is in the acknowledgment of God, by waiting upon Him in His own appointed way, that we shall find the most searching test of our obedience to Him, and the uprightness of our heart before Him. And may it not with truth be asserted, that the deepest corruption, both in Israel and the church, can alike be traced to some individual or corporate act, the only fault of which was, that it was unauthorised by God. BUT THIS IS A FATAL FAULT. It is the introduction of the will and wisdom of man into the very sphere, where the will and wisdom of God are pre-eminently displayed in carrying out His own work.
In their after-history, Israel desired to be as the nations, and to have a king over them, when Jehovah was their King. They corrupted themselves, and lost their distinguishing glory. And when do we find corruption stealthily creeping into the early church? Is it not in philosophical wisdom, and admiration of teachers? The glory of the church is the presence of the Holy Ghost in the midst of her. The introduction of human wisdom, admiration of teachers, and all that was most esteemed among men, would virtually displace the Holy Ghost, so that His power, His teaching, His guidance would practically be superseded. Viewed in the light of heaven, and as from heaven, this introduction of human wisdom in the church was by the Apostle seen to be corruption.
Presbutes, 1850.