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4. And he received them at their hand. He briefly narrates this base and shameful deed; yet sufficiently shows, that whilst Aaron yielded to their madness, he still desired to cure it, though, at the same time, he was weak and frightened, so as to pretend to give his assent, because he feared the consequences of the tumult as regarded himself. For why does he not command the ear-rings to be thrown into some chest, lest he should pollute himself by the contagion of the sacrilege? Since, therefore, he received them into his own hands, it was a sign of a servile and effeminate mind; and thus he is said to have been the founder, or sculptor of the calf, when it is nevertheless probable that workmen were employed upon it. But the infamy of the crime is justly brought upon him, inasmuch as he was its main author, and by his guilt betrayed the religion and honor of God.

The Hebrew word ³²⁹³²⁹     Professor Robinson says a graving tool; but more properly to be rendered a bag here. C. alludes to what S.M. tells us, that the Rabbins, wishing to excuse their forefathers, said that there came forth a calf, not wrought by any workmen, but produced by the magical arts, which some of the Egyptians, mixed with the people, now employed to introduce idolatry. — W. Lightfoot has a characteristic note on this: “Expositors cannot tell what to say of their intent, for they cannot think they were such calves, (as to turn the glory of God into a calf,) and yet what else can we say? Jonathan saith, ‘The devil got into the metal, and fashioned it into a calf.’ The devil, indeed, was too much there; but it was in their fancies more than in the metal.” Explan. of divers difficult passages of Scripture. Decad, 1. 4. He elsewhere also refers to the probability, stated below by C., that the idol was made after an Egyptian pattern: “Israel cannot be so long without Moses, as Moses can be without meat. The fire still burneth on the top of Mount Sinai, out of which they had so lately received the Law; and yet so suddenly do they break the greatest commandment of that Law to extremity; — of Egyptian jewels they make an Egyptian idol, because, thinking Moses had been lost, they intended to return for Egypt.” — A handful of gleanings out of Exod., sect. 32. חרט, cheret, some translate a stylus or graving-tool, some a mould; the former think that the rough mass was formed by sculpture into the shape of a calf; the latter, that the calf was cast or founded; as we say, jetter en mousle, to cast in a mould. Ridiculous, however, is the fable, that when the gold was thrown into a furnace, it came forth like a calf without human workmanship; but thus licentiously do the Jews trifle with their fond inventions. The more probable conjecture is, that Aaron designedly sought a remedy for the people’s folly.

It was a disgraceful thing to prostrate themselves before a calf, in which there was no connection or affinity with the glory of God; and with this the Prophet expressly reproaches them, that “they changed their glory (i.e., God, in whom alone they should have gloried) into the similitude of an ox that eateth grass.” (Psalm 106:20.) For, if it be insulting to God to force Him into the likeness of men, with how much greater and more inexcusable ignominy is His majesty defiled, when He is compared to brute animals? Still it had no effect towards bringing them to repentance; and this is expressed with much force immediately afterwards, when they said to each other, “These be thy gods, O Israel.” Surely the hideousness of the spectacle should have struck them with horror, so as to induce them voluntarily to condemn their own madness; but, on the contrary, they mutually exhort one another to obstinacy; for there is no doubt but that Moses indicates that they were like fans to each other, and thus that their frenzy was reciprocally excited. For, as Isaiah and Micah exhort believers, that each of them should stretch out his hand to his brother, and that they should say to each other,

“Come ye, and let us go up to the mountain of the Lord;” (Isaiah 2:3; Micah 4:2;)

thus does perverse rivalry provoke unbelievers mutually to excite each other to progress in sin. Still they neither speak ironically nor in mockery of God, nor have any intention of falling away from Him; but they cover their sin against Him under a deceitful pretext, as if they denied that by their new and unwonted mode of worship, they desired to detract from the honor of their Redeemer; but rather that it was thus magnified because they worshipped Himself under a visible image. Thus now-a-days do the Papists boldly obtrude their fictitious rites upon God; and boast that they do more for Him by their additions and inventions than as if they merely continued within the bounds prescribed by Himself. But let us learn from this passage, that whatever colouring superstition may give to its idols, and by whatever titles it may dignify them, they remain idols still; for, however those who corrupt the pure worship of God by their inventions, may pride themselves on their good intentions, they still deny the true God, and substitute devils in His place.

Their conjecture is probable who suppose that, Aaron devised the calf in accordance with Egyptian superstition; for it is well known with what senseless worship that nation honored its god ³³⁰³³⁰     This appears to have been either a slip of the pen, or of the memory. It was not Anubis, but Osiris, “who was worshipped under the form of Apis, the Sacred Bull of Memphis, or as a human figure with a bull’s head, accompanied by the name Apis. Osiris.” — See Sir Gardner Wilkinson’s “Ancient Egyptians,” vol. 4, p. 347; 3d edition. Anubis. It is true that they kept ³³¹³³¹     It is a strange notion of R. Salomon Jarchi, that the molten calf was alive; because it is said in Psalm 106:20, that it was the “similitude of an ox that eateth grass.” See also Breithaupt’s note in loco. a live bull to be consulted as the supreme god; but, inasmuch as the people were accustomed to this fictitious deity, Aaron seems in obedience to their madness to have followed that old custom, from whence they had contracted the error, which was so deeply rooted in their hearts. Thus from bad examples does contagion easily creep into the hearts of those who were else untainted; nor is it without good reason that David protests that idols should be held in such abomination by him, that he would not even “take up their names into his lips,” (Psalm 16:4;) for, unless we seriously abhor the ungodly, and withdraw ourselves as far as possible from their superstitions, they straightway infect us by their pestilential influence.