Exposition of Exodus 32 (The Golden Calf)

Historical, Biblical and Cultural Background

The account of the golden calf is recorded in Exodus 32. Prior to this event, the people of Israel had just been liberated from the oppression of the Egyptians by the mighty hand of Yahweh. Historically, this exodus would have likely occurred sometime within the thirteenth century B.C.E.[1] After their liberation, the people are led through the wilderness until they reach the wilderness of Sinai where they “encamped before the mountain” (Ex. 19:2 ESV). In present day, the location of Mt. Sinai, the mountain of God has yet to be identified with certainty.[2] At the mountain, Yahweh establishes His covenant with the people of Israel, the Book of the Covenant is read allowed in the hearing of all of Israel and the people respond by stating, “all the Lord has spoken we will do, and we will be obedient” (Ex. 24:7 ESV). Moses and Joshua are then recalled up the mountain while Aaron and Hur are left in charge of the people (Ex. 24:12-14) Following this verse, the text focusses solely on Moses’ interactions with Yahweh on the top of Mount Sinai until the narrator of Exodus 32 picks up the thread of the story that was dropped in Ex. 24:14.[3]

It is of importance that just a few months prior to these events, the Israelites were immersed in the pagan culture of the Egyptians. They would have all grown up in a religious system and way of life known as idolatry.[4]  The Egyptians’ culture was polytheistic, so much so that the plagues Yahweh sent against the Egyptians can be interpreted as judgment against the gods of Egypt.[5]  For example, the plague of blood can be regarded as a diminution of the powers of the Egyptian gods Hapi and Osiris and the plague of darkness a humiliation of the sun god Re.[6] Due to such a prolonged stay within Egypt, in a culture where idolatry was so rampant and accepted, it is understandable that some Israelites may have been uncommitted to the full eradication of idolatry within their beliefs and lifestyle. This is made evident by their actions with the golden calf.[7]

Function of Exodus 32 within Exodus and the rest of the Pentateuch

This passage is centered within the story of the construction of the wilderness sanctuary, which is described in chapters 25-31 and 35-40. This placement of the narrative about the golden calf is deliberate and purposeful. The conjoining of the two topics shows that the one illuminates the other.[8] It is the account of the golden calf that illustrates Israel’s struggle in adhering to the ten commandments because of the dominance of idolatry and idolatrous thinking.[9]The Israelites reflect the actions of their forefather Jacob (Gen. 32:22-32), as they wrestle with God over this command against idolatry.

There is another account of the golden calf within the Pentateuch which is situated in Deuteronomy 9-10. The Deuteronomy account is a first-person exhortation in contrast to the third-person narrative of Exodus. There has been scholarly debate on which account is dependent on the other with most scholars assuming a dependence running from Exodus to Deuteronomy.[10] For scholars who subscribe to this assumption, they tend to view Exodus 32 as Deuteronomistic or even as a post-Deuteronomistic composition from the late post-exilic period.[11] The most commonly cited reasons for this notion are “phenomena” within the narrative that are suggested as disrupting the chapter’s narrative unity. For example, forgiveness seems to stand in tension with punishment when Yahweh seemingly forgives the Israelites during Moses’ first petition in Ex. 32:14-15, but then punishment is executed at the hands of the Levites in Ex. 32:25-29.[12] Additional rationale supporting this hypothesis draws upon the similarities between Exodus 32 and 1 Kings 12.[13]Some scholars would argue that the Deuteronomistic editor of Kings created the golden calf story in its entirety, placing it within the Pentateuch to reveal how Moses, the Levites and God are all opposed to the cultic activities of Jeroboam.[14]While this argument exposes the interrelatedness between golden calf narratives in Exodus, Deuteronomy and 1 Kings, it is not assured that the Exodus 32 account was authored by a Deuteronomistic or post-Deuteronomistic author and it may be unhelpful to focus too closely on topical “polarities”.[15] As Elizabeth Hayes elucidates,

"None of the phenomena taken as evidence of narrative disunity and interpolation is probative. Close analysis reveals that Exodus 32 functions well as a narrative unit, that putative interpolations are integral to the overall context and are not likely of late composition, and that the chronological sequence of Exodus 32 has not been disrupted." [16]

If Exodus 32 functions well as a narrative unit, then it is difficult to justify subscribing to the notion of Deuteronomistic or post-Deuteronomistic authorship. It is, however, beneficial to be aware of the arguments that are made about the authorship of this passage and how they might affect its function and interpretation within the Pentateuch and the rest of Scripture.

Other References to Exodus 32      

Aside from the aforementioned passages that correlate with the narrative of the golden calf, there are other aspects of Scripture that reference and use aspects of Exodus 32. One example may be found in Matthew 24:36-51 where Jesus was teaching about how no one knows the day or the hour of His second coming, He describes the faithful and wise servants as those who will be found doing their master’s will when He comes. The wicked servants are those who say to themselves, “My master is delayed, and begins to beat his fellow servants and eats and drinks with drunkards” (Mttw. 24:48-49 ESV). When referencing the master who is delayed, one cannot help but think of the golden calf narrative, where the delay of Moses on the mountain is seemingly what drove the Israelites towards idolatry and rebellion.

            Reference to the golden calf is also made in Psalm 106:19-20 and Nehemiah 9:18-19. In both passages, the golden calf is referenced as a means of remembering Israel’s past propensity for sin, while also calling to remembrance the forgiveness and faithfulness of God to stay by Israel despite their idolatry and hard-heartedness.

In many ways, Moses acts as a type of Jesus throughout the book of Exodos. Within the event of the golden calf specifically, his intercession for the Israelites which quells the judgment of Yahweh foreshadows the intercession of Jesus, who the Scriptures declare, “is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them (Heb. 7:24-25 ESV). With reference to Moses elsewhere in the book of Hebrews (Heb. 3), it is likely the author had Moses’ act of intercession in mind when writing about the intercession of Jesus.

Outside of Scripture, the golden calf possesses striking similarities to, and could have influenced the story of Odysseus’ crew’s rebellion on Thrinakia within Greek mythology. The similarities between the two narratives are described as follows,

"While in the middle of an arduous journey that takes years, the followers of a leader, who has a personal relationship with god, chafe at being delayed for a month in the same place, unable to continue the journey toward their long-sought goal. In his absence, while he communicates with god, they violate a god’s commandment, and perform a perverse religious ritual, offending the god. They die because of the subsequent divine wrath, but a divine council mediates the wrathful god’s anger preventing him from causing even greater destruction. The leader, who had no part in the disobedience, is spared." [17]

Since Homer’s Odyssey was written centuries after Exodus 32, it is possible that the golden calf narrative influenced this story in Greek mythology, and perhaps concomitantly Greek thought.

Structure and Composition

In the study of the golden calf, it is useful to analyze the structure and composition of the text, as this reveals the intention of the writer, which cannot be dismissed if the meaning of the passage is to be ascertained.[18] In the golden-calf episode, it can be observed that the author utilizes inverted parallelism within the text. For example, inverted parallelism is present in Ex. 32:1-6 and Ex. 33:4-6. At the beginning of the passage, the Israelites are disgruntled with waiting for Moses and Yahweh, so they act by imploring Aaron to provide for their desires. Aaron reacts to this request by creating the golden calf for the people. Fast forward to Ex. 33:4-6, and the actions are inverted. Yahweh acts by commanding the Israelites to take off their ornaments, and the Israelites react in obeying this command. Both sections in the passage are concerned with the question of following Yahweh, and it would appear an activity that is closely related to this issue is that of self-adornment.[19]

The only structural element which is left without parallel is Moses’ offer of repentance to the people. This is the central verse of the passage, in Ex. 32:26, where the question is posed, “Who is for Yahweh?” This very question implies an opportunity for repentance, and it packs a lot of theological significance.[20] This question is also situated in between two phases of Moses’ judgment process, where Moses investigates and questions Aaron (Ex. 32:21-25), and then executes judgment through the Levites (Ex. 32:26-29). This compositional element amplifies the significance of repentance. It is evident that the act of repentance in turning away from, and executing judgment upon idolatry, is what qualifies the Levites to serve Yahweh (Ex. 32:29).

Another noteworthy aspect of the composition of this passage is the double speech of Yahweh in vv. 7-8 and vv. 9-10 which is rare in biblical dialogue.[21] This double speech is not two carelessly juxtaposed sources. They function together to generate a dramatic highpoint in the story. It is in between these two speeches where the fate of Israel seems to hang in the balance, and Moses, who is the only hope for Israel’s salvation, is frozen and unresponding.[22] It is this pause by Moses, that creates a tension in the narrative and highlights just how horrific and inexcusable actions of the Israelites were, Moses is speechless.

Key Words/Phrases

There are some key words that deserve further treatment and evaluation, to further clarify the Israelites activities with the golden calf, and Yahweh’s heart posture towards their idolatry. In the presentation of the golden calf to the people, the text says, “they” exclaimed: “These are your gods, O Israel, who brought you out of the land of Egypt.” (Ex. 32:4 ESV) It is of significance that Aaron is not making the presentation of the golden calf to the people. This exclusion of Aaron from the presentation may suggest that the people are pointing to Aaron and his calf jointly, as the people are elevating Aaron and his visible deity above Moses and his invisible Deity.[23] If this were the case, then Aaron can be seen as using his calf to rise in power over the people.[24]

One word that has caused debate among scholars is the usage of the verb ṣāḥaq in Ex. 32:6, which was thought to possibly have sexual connotations because of its usage in Gen. 26:8 where it describes the sexual play between Isaac and Rebekah. This sexual connotation has caused one commentator to translate Ex. 32:6, “Then they got up to begin the orgy.”[25] However, a caveat to this interpretation is the necessity of the golden calf to have been constructed and viewed as a fertility symbol by the people of Israel.[26] From Mesopotamia to Egypt during this time in history, the bull could be a symbol of fertility, but it also was a symbol of strength, might and fighting prowess.[27] When taking into consideration how fertility hadn’t been an issue for the Israelites since Gen. 12-50, and Joshua’s assertion that the Israelites ṣāḥaqsounded like, “a noise of war in the camp” (Ex. 32:17 ESV) it is probable that the usage of this verb does not connote sexual activity, but rather a celebration of divine might and victory.[28]

A deeper evaluation of Yahweh’s language in Ex. 32:7-10 provides a potent portrayal of Yahweh’s heart towards idolatry. While Moses is with Yahweh on the mountain, suddenly Yahweh erupts in anger, “Move! Go Down!” Which is then followed by two brief verbal imperatives. “Your people whom you brought up from the land of Egypt are corrupt!” There are two important details in this sentence. First, Yahweh dissociates himself from the people of Israel by saying that the Israelites are Moses’ people now.[29] Secondly, the verb šāḥaṯ, which is translated “corrupt”, possesses some frightening connotations. This same word is used twice to describe the land and the people before God destroys the earth with a flood in Gen. 6:12. Yahweh is furious enough to destroy creation once again.[30] After this statement, Yahweh declares the Israelites to be “a stiff-necked people” (Ex. 32:9 ESV), which is reminiscent of Yahweh’s description of the stubbornness of pharaoh (Ex. 7:3). With this declaration, Yahweh is stating that the people of Israel are no better than pharaoh; like him, their stubbornness of heart is an inhibitor to His great plans.[31]

Main Ideas

One of the most blatantly obvious themes throughout the golden calf narrative is that of idolatry. Israel’s propensity to fall into idol worship is manifested, and Yahweh’s intense hatred of idolatry is also made evident. It is possible that the placement of this narrative in-between the construction of the tabernacle, is done to communicate the reality of the Israelites propensity to succumb to idolatry in rebellion against Yahweh’s covenantal plans and promises. One can observe that throughout the rest of the Old Testament, idolatry is a sin that continuously plagues Israel, and spurs Yahweh to anger (Ezk. 14:3; 1 Kgs. 16:26; Judg. 2:11-15). However, despite Yahweh’s intense hatred of idolatry, the reality of Yahweh’s forgiveness is also shown, especially towards those who show a genuine repentance from idolatry. This reality is also clearly illustrated in Yahweh’s forgiveness of the Ninevites when they repent of their wickedness in the book of Jonah. Furthermore, the centrality of the call to repentance within the composition of the passage only magnifies its theological significance.[32] It may be that repentance is the primary theme that the author of this passage is trying to communicate, while also elucidating the blessedness for those who come to repentance (Ex.32:29).

On more of a micro level, a precondition to idolatry may be observed in the following verse, “When the people saw that Moses was delayed to come down from the mountain, the people gathered themselves together to Aaron and said to him, ‘Up, make us gods who shall go before us.’” (Ex. 32:1, ESV) It is significant that it is in the time of waiting, while Moses was “delayed” that the people fell into idolatry. The key observation here is that in times of waiting for God, it is wise to be cognisant of the heart’s propensity to wander into idolatry.

It is interesting to note that in the mind of a first century Jewish author, the most important point in the golden calf narrative is the need for cult attendants. It is therefore not the people’s worshipping of an idol, but rather the Levite’s showing themselves to be worthy of sacred ministry that is of the most relevance.[33] Although it would be hard to argue this as the most central point in the narrative, its significance to the passage and the implementation of Israel’s cult attendants is noteworthy. It also must have been extremely difficult for the Levites to kill friends and family members, but it was done in faithfulness to God which earned them His blessing.[34] There is a truth evidenced in the actions of the Levites, that those who sacrifice for the sake of Yahweh will inherit a blessing. Jesus affirms this point when he says, “everyone who has left houses or brothers or sisters or father or mother or children or lands, for my name’s sake, will receive a hundredfold and will inherit eternal life” (Mttw. 19:29 ESV).

Another significant theme within this passage is leadership, with Moses being the exemplar of proper leadership, while Aaron acts as a foil. Moses’ reaction to the idolatry of the golden calf is that “his anger burned” which is the same reaction that Yahweh had to the golden calf.[35] It is evident that a characteristic of leadership is to have a heart that moves in sync with Yahweh’s. Moses also associates himself alongside of the Israelites even in their sin, to the extent that Moses is willing to give up his eternal life if Yahweh will not spare Israel. These actions are contrasted by those of Aaron, who dissociates himself from the people when questioned about their sin. It would seem another characteristic of a good leader is a willingness to associate with the people even in their failures and stand to intercede for those entrusted to their care. This leadership characteristic is perfectly demonstrated by Jesus, when He went to the cross and became sin, who knew no sin, so that in him humanity might become the righteousness of God (2 Cor. 5:21 ESV). In addition to associating with the sins of people, the actions of Moses may also provide a model for intercessory prayer,[36] another important attribute within leadership.

Contemporary Illustration

Imagine walking into a bar and finding a young man passed out in the corner, with vomit all over himself. Out of loving kindness you pick him up and carry him out of the bar. After talking with him, he voices how he is homeless. You decide to show favor to this young man. You set him up in a hotel and pay for new clothes to replace the ones covered in vomit, upon the condition, that he participates in rehab therapy to overcome his drinking addiction. Over the next few months, the young man begins to improve. You cover all his needs and check in on him regularly to encourage him to continue pursuing sobriety. Now imagine, that out of the abundance of your heart, in loving kindness, you decide to buy this young man a house across the country to give him a fresh start. You inform the young man of your decision and encourage him to stay sober while you are gone. You spend a month away getting everything prepared. You take the time to carefully select an amazing house in a wonderful neighborhood. You even furnish the whole house by yourself. When everything is ready, you fly back across the country to pick up the young man. However, upon arrival, you can’t find the young man in his hotel. You search throughout the city until you come to the bar where you first found the young man. Upon entry, you look to your right and see him passed out in the corner, with vomit all around him. He is in the same place where you first found him. Now, imagine the wave of emotions you would experience. The anger, frustration, and disappointment in this young man, who disregarded all your help by returning to the place from which you rescued him.  

These emotions are but a shadow of the frustration, anger, and grief that God must feel towards our idolatry when his people disregard the blessings He has lavished on them and return to the idol(s) from which they were once delivered. It is as repulsive as a dog that returns to its own vomit (2 Pet. 2:22). The young man in the illustration is a representation of the Israelites in the golden calf narrative, who returned to idolatry while they became impatient while waiting for God. In their impatience, the Israelites were unaware that God was preparing a place of worship for them, the tabernacle. In the same way that the young man was unaware of all the blessings that were being prepared for him. The key takeaway from this illustration is to trust God in times of waiting, in faith, that He is preparing a new place of worship amid His people, where His glory might rest.

Notes

[1] Sarna, Nahum. Exploring Exodus: The Origins of Biblical Israel. (New York, Schoken Books, 1986), 14.

[2] Hoffmeier, James K. Ancient Israel in Sinai: The Evidence for the Authenticy of the Wilderness Tradition. (Kindle Edition)

[3] Holbert, John C. “A New Literary Reading of Exodus 32, the Story of the Golden Calf”. (Quarterly Review 10, no.3), 47.

[4] Stuart, Douglas K. Exodus: An Exegetical and Theological Exposition of Holy Scripture: (B&H Publishing Group, 2006), 661.  

[5] Sarna, Nahum. Exploring Exodus, 78.

[6] Sarna, Exploring Exodus, 79.

[7] Stuart, Exodus, 661.

[8] Sarna, Exploring Exodus, 191.

[9] Stuart Exodus, 659.

[10] Hayes, Christine Elizabeth. “Golden Calf Stories: The Relationship to Exodus 32 and Deuteronomy 9-10.” (In the Idea of Biblical Interpretation: Essays in Honor of James L. Kugel. Leiden, 2004), 45.

[11] Hayes, “Golden Calf Stories”, 46.

[12] Hayes, “Golden Calf Stories”, 50

[13] The most obvious similarity in 1 Kings 12 is the production of two golden calves, in addition to an identical declaration “These are your gods, O Israel, that brought you up out of the land of Egypt.”

[14] Hayes, “Golden Calf Stories”, 48.

[15] Hendrix, Ralph E. “A Literary Structural Analysis of the Golden-Calf Episode in Exodus 32:1-33:6.” (Andrews University Seminary. Andrews University Press, 1990.), 211.

[16] Hayes, “Golden Calf Stories”, 51

[17] Louden, Bruce. “Thrinakia and Exodus 32: Odysseus and Moses.” (Homer’s Odyssey & the Near East, 2011), 222.

[18] Hendrix, “Structural Analysis”, 216.

[19] Hendrix, “Structural Analysis”, 213-214.

[20] Hendrix, “Structural Analysis”, 215.

[21] Hayes, “Golden Calf Stories”, 55.

[22] Hayes, Golden Calf Stories, 56.

[23] Hayes. Golden Calf Stories, 53.

[24] Hayes, Golden Calf Stories, 54.

[25] Holbert, “Literary Reading”, 50.

[26] Janzen, “Calf and its Cult”, 597.

[27] Janzen, “Calf and its Cult”, 598.

[28] Janzen, “Calf and its Cult, 599.

[29] Holbert, “Literary Reading”, 52.

[30] Holbert, “Literary Reading”, 52.

[31] Holbert, “Literary Reading”, 53.

[32] Hendrix, “Structural Analysis”, 215.

[33] Lindqvist, Pekka. Sin at Sinai: Three First Century Versions (Ancient Israel, Judaism and Christianity in Contemporary Perspective: Essays in Memory of Karl-Johan Illman, 2006), 228

[34] Stuart, Exodus, 682.

[35] Holbert, “Literary Reading”, 57.

[36] Byrne, Philippa. Exodus 32 and the Figure of Moses in Twelfth-Century Theology. (The Journal of Theological Studies 68, no. 2, 2017), 673.

Bibliography

Byrne, Philippa. Exodus 32 and the Figure of Moses in Twelfth-Century Theology. The Journal of Theological Studies 68, no. 2, 2017.

Hayes, Christine Elizabeth. “Golden Calf Stories: The Relationship of Exodus 32 and Deuteronomy 9-10.” In The Idea of Biblical Interpretation: Essays in Honor of James L. Kugel, 45–93. Leiden, 2004.

Hendrix, Ralph E. “A Literary Structural Analysis of the Golden-Calf Episode in Exodus 32:1-33:6.” Andrews University Seminary Studies. Andrews University Press, 1990.

Hoffmeier, James K. Ancient Israel in Sinai: The Evidence for the Authenticity of the Wilderness Tradition. New York. Oxford University Press, 2005. Kindle.

Holbert, John C. “A New Literary Reading of Exodus 32, the Story of the Golden Calf”. Quarterly Review 10, no. 3, 1990.

Janzen, J Gerald. “The Character of the Calf and Its Cult in Exodus 32”. The Catholic Biblical Quarterly 52, no. 4, 1990.

Lindqvist, Pekka. “Sin at Sinai: Three First Century Versions.” Ancient Israel, Judaism, and Christianity in Contemporary Perspective: Essays in Memory of Karl-Johan Illman. 2006.

Louden, Bruce. “Thrinakia and Exodus 32: Odysseus and Moses.” Homer’s Odyssey & the Near East, 2011.

Sarna, M. Nahum. Exploring Exodus: The Origins of Biblical Israel. New York, Schoken Books, 1986.

Stuart, K. Douglas. Exodus: An Exegetical and Theological Exposition of Holy Scripture. B&H Publishing Group, 2006.