In their murmuring for water, what a proof we have that no exhibition of grace can make man-unless born again-trust in God. The people quite lost sight of God's power and goodness, so abundantly declared every step of their way. They forgot His power who made water as a wall on each side while they passed between. If He made the water rock, cannot He make the rock water? But as yet it is grace, not law. Moses is commanded to smite the rock, and the water flows plenteously-type of a greater Rock smitten for them, for us, from Whom living waters flow for thirsty souls. It is Christ who is the smitten Rock; “now that rock was Christ.” (1 Cor. 10:44And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. (1 Corinthians 10:4).) In the gospel there is more; in the last day, the great day of the feast, the Lord Jesus stands forth as the Rock about to be smitten, “and cried, saying, If any man thirst, let him come unto me and drink.” This answers to the rock in Horeb. But the Lord adds, “He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. But this spake he of the Spirit.” The effect of drinking from that living stream is not in Exodus, but in John's Gospel. In Exodus we have the figure of Christ smitten, and, however dimly seen, the least glimpse of the reality brought its own joy, and satisfying thirst-quenching peace to the saints at that time.
In their battle with Amalek, Jehovah gives another proof that He is among them and for them. But in contending with foes, we are taught that His presence, in power or victory, can only be realized by faith. Here Amalek represents the power of Satan, who, not able any longer to keep the blood-sprinkled ones in Egypt, dares to oppose the power of Jehovah-God in leading His people through the wilderness. It is a struggle peculiar to the wilderness. The battles in Canaan were to enjoy the possession of the land, prefiguring the energy and victory of faith to believers now in order to possess consciously all the heavenly portion of a present salvation. Amalek's opposition is what we are exposed to when Satan would make us doubt the power of God to bring us safely through a wilderness-world. So it is rather Satan's antagonism to the Son of God than to the saint. Satan is specially the enemy of God's Son, and as those who are redeemed by His blood afford the only point where he can most show his hatred, he brings his power against them. The Son must conquer, but it must also be at the point where Satan directs his attack-against the redeemed of the Lord Jesus. Our position is one of faith. By faith we get the victory. The Lord of all condescends to get victory over the enemy's power through our faith, that which He Himself supplies. The real contest is between the power of Christ and the power of Satan.
The scene in Exodus is deeply interesting-Joshua fighting, sometimes prevailing, sometimes giving way. What is the cause of this? Row is it that, in fighting the battle of Jehovah, Amalek now and then gets the advantage? Look at the top of the hill, and see the reason there. Three men are there, and upon them, apparently, depends the victory. Shall Jehovah's people prevail, or their enemies? If the enemy is conquered, it must be by faith rather than the people's sword. The issue depends upon the man of faith with the rod of God in his hand. Joshua had chosen his men-picked warriors-to fight against Amalek. But, choice as they are, they are nothing in themselves. It is not only that man cannot win the victory, but that the redeemed can only conquer by faith. Looking at the three men on the top of the hill as a unity, and at the fact of the uplifted hand of Moses-not at his inability to sustain it in that position-we see a beautiful picture of our Mediator above, who, while we contend with the foe here below, assures us of final victory, “seeing he ever liveth to make intercession for us.”
In another aspect Moses is the type of the saint who, while contending with foes, depends wholly on God for the needed strength. The uplifted hand is faith in exercise, the rod of God with which the rock was smitten points to. Him by whom we win victory, and faith, holding aloft the rod, an emblem of full confidence in Him.
In Aaron and Hur two other necessary accompaniments appear, for Moses needed to be maintained in the attitude of faith. Weakness made him “let down his hand,” and then Amalek prevailed. It was impossible that the enemy should finally prevail; that would touch God's glory, would make void His promise. But God not only prevails, victory for man, but, according to His grace, it must also be by man. Saints in themselves are impotent, the strain of battle more than they can bear, and their hands hang down. Aaron and Hur go up with Moses, and they support and keep up his weary hands. Nay, such is the picture of weakness, that they provide a stone for Moses to sit upon; and this manifestation of weakness is worthy of note, for when he died, forty years after, “his eye was not dim, nor his natural force abated.” It is another lesson concerning faith, which is only mighty in the strength of Christ. So Aaron, type of God's High Priest, bears up the hand, which would otherwise droop. Christ, as our High Priest, maintains our faith. As He once said to Peter, “I have prayed for thee that thy faith fail not.” This is His action now for us, and, assured of victory through His intercession, we have boldness against the enemy. This may be called the upward aspect of faith.
But there is also the aspect toward man; that is, the genuineness of faith must be seen in the purity of our lives, and Hur (whose name is said to be purity) is on the hill with Moses as well as Aaron. Righteousness, the fruit of faith, has equally its aspect toward God. But men cannot see faith, they can only see its fruit; and the fruits should be seen: we should be ever careful to show the light, not to vaunt ourselves, that men “seeing your good works, may glorify your Father which is in heaven.” In a word, to be made manifest as victor over the world even while we remain in it, there must be, on the one hand, faith in God, through our Lord Jesus Christ; and, on the other hand, practical righteousness, which is both acceptable to God and a testimony to man. This gives the full picture of the man of faith-weak in ourselves, but confident in the strength of God. Moses was sustained in this position till the going down of the sun. So shall we be to the going down of our sun, as long as we are here, and that in spite of failure. Our hands, alas! often hang down, and what should we be if we had not the stone to sit upon, and divine power to uphold us? We are certainly taught here our inherent weakness, but then through it the almighty grace of God is seen, and He is glorified.
The meeting of Moses and Jethro is interesting, as showing in a little way the bringing in of Gentiles to participate in the blessings of Israel, and this will be when the full purpose of God concerning Israel is accomplished. Zipporah and her two sons leave the land of their birth, and are henceforth incorporated with God's people. This is the second instance of the same kind. Asenath, Joseph's wife, and her two sons, are taken out of their Gentile connection, and all obtain rank among Israel. Jethro, who would not be numbered among them, yet shows that the Gentile, as distinct from the Israelite, will have his portion of blessing in the future day, for he eats bread with Moses, with Aaron, and with all the elders of Israel. Moreover, Jethro further intimates the Gentile position in the future day, in that he said,” Now I know that Jehovah is greater than all gods;” for one of the chief features of the once idolatrous Gentile will be to worship Him who is “King of kings, and Lord of lords.”
Moses would bring his father-in-law into the place of blessing, inviting him to remain with them. This is very beautiful: he would have all his connections share in his good. Still, notwithstanding this trait of grace, Moses does not rise to the height of God's power and goodness. On the hill he had learned his own weakness, but also the sustaining power of God. Here he only remembers his weakness, and listens to the counsel of Jethro. The real question was not whether the thing was too heavy for him (ver. 18), but, Is not God able to strengthen him to bear it all? It may have been humility on the part of Moses to appoint all men to share the burden of judging the people, but it was humility at the expense of faith. It was the fruit of Jethro's careful wisdom, who looked not at the power of God, but at the weakness of Moses. No doubt it was a part of God's wise counsel that able men should be chosen to judge small matters, bringing only the great to Moses. But this great saint here failed in faith; he who had dared (in the power of God surely) to confront Pharaoh, who was the principal agent of the wonders in Egypt, and had hitherto led the people, seems to forget this power is of God. Jethro suggests his weakness, and Moses yields to the temptation. This, coming immediately after the lesson on the hill, is another evidence that even the most eminent saints and servants of God are always exposed down here to the danger of slipping from their high and blessed position, of failing to use the power conferred upon them through faith in God.
Up to this point all has been patient grace. Their wants have been supplied-flesh, bread, and water miraculously given, each containing a truth of grace, where God was manifesting Himself in a deeper way than simply meeting their bodily need. The truth, though wrapped up in type and figure, was there for faith, for the discerning heart, had there been one such among them. Nor were intimations wanting of something more than met the eye. As when the rock was smitten, it was love's rebuke to their murmuring, it was the assertion on God's part that He would be among them. Referring again to Ex. 16, God's intimation of a deeper thing than bread for the people is contained in the words, “Ye shall see the glory of Jehovah.” It was as great a miracle. to bring the quails, but seeing the glory is not said in connection with them. “At even, then shall ye know that the Lord hath brought you out of the land of Egypt: and in the morning, then ye shall see the glory of the Lord.” What took place “at even"? God gave them flesh to eat; it was God's proof that He had brought them out of the land of Egypt, and that if He led them through the wilderness, He would feed them also. But more than this was to be seen in the morning. For then, not only a proof that God had delivered them from bondage, but they should see the glory of Jehovah. What happened in the morning? It rained bread from heaven. What largeness of blessing in the expression, “rained bread"! The quails at even covered the camp, but it was the “bread” that displayed the glory of Jehovah. Both were given that they might “know that I am the Lord your God.” But the” glory” is more, it points specifically to Him who is the Bread from heaven. He is the glory of God. “Now is the Son of man glorified, and God is glorified in him.” (John 13:3131Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. (John 13:31).) “Who, being the brightness of his glory.” (Heb. 1:8:) Thus it was that this special type is called the glory of Jehovah. Did they who were then filled with the typical bread see “the glory of Jehovah"? They were in no condition to see it. It was there, but they were blind. Grace must open the eye, then we can see the glory. The people did not like the thought of grace. Nevertheless how sovereign it is! What is the reason given for God's sheaving His glory in giving this bread? “For that he heareth your murmurings against the Lord.” (Ver. 7.) God displayed His glory because they murmured! What greater proof that sovereign grace alone was in exercise towards them? And then His power against their enemies was ready at the call of faith. They had neither eyes nor heart for the teachings of grace.
All this was evidently preparatory to the great question about to be put to them: Would they remain simply as objects of grace, or take upon themselves the responsibilities of law? Enough of their own evil had been manifested to make them shrink from such a position. Enough of grace and forbearance to lead them to remain as they were, the dependents of mercy, who; notwithstanding their guilty murmuring, were receiving the supply of every need. But they neither apprehended God's grace nor knew themselves; and when God proposed law to them, with unbounded self-confidence they accepted it. From that moment all is changed. God retires into the thick darkness, and His presence is indicated by tempest, by earthquake, by burning, by the long, loud trumpet-voice that made the people tremble. Even Moses felt the change: “And so terrible was the sight, that Moses said, I exceedingly fear and tremble.” (Heb. 12:2121And so terrible was the sight, that Moses said, I exceedingly fear and quake:) (Hebrews 12:21).) It is the beginning of a new chapter in their history, a fresh point of departure. That it was God's purpose to test man under law in no way lessens their folly in voluntarily giving up the only ground of blessing. True, such a trial was a necessary part of God's moral process with man; yet how wonderful that, while He is putting man under a test where his innate evil is brought to light, where his failure is inevitable, his responsibility remains intact. Human wisdom falls to the ground, and is absolutely worthless, in presence of such a problem. But the reason of faith (if I may so say) bows before the divine wisdom and skill which the word reveals.
The case stood thus. Before trying man by law, God allowed man to put His grace to the test, and the fullest proof was given that they might trust God for all. When they had proved Him, then the question is put before them. God reminds them, of His mercies: “Thus shalt thou say to the house of Jacob, and tell the children of Israel: Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine; and ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel.” (Ex. 19:3-63And Moses went up unto God, and the Lord called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel; 4Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. 5Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: 6And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. (Exodus 19:3‑6).) This is God's emphatic way of putting before them the two things-grace and law. Would they accept all as the gift of grace, or risk all upon their obedience? “Say to the house of Jacob” ought to have reminded them of his failures, and that they were of his house, and would equally fail. “Tell the children of Israel” ought also to have spoken in loudest tones that the name, “Israel” —prince—was given in pure grace, and all Israel's prosperity was due to grace alone; there was the same grace for them. Sad was their choice. In their utter failure they could never plead that they were compelled to be under the responsibility of law. Their ruin was wholly their own doing. “O Israel,” said the prophet, “thou hast destroyed thyself, but in me is thy help.” Their first act in this new relationship to God sealed their doom, save as the grace which they despised averts it. Blessed be God, grace can, and will, not only avert, but makes even now the sin and evil of man the occasion for the largest displays of grace. “By grace ere ye saved.” Israel's choice of law was both sad and blessed. Sad, because ruinous to them; blessed, because it enlarged, so to speak, the arena of grace. Not to speak of church privileges, so far above all earthly blessing, the grace which meets their case will in the millennial day bring greater blessings than law promised to obedience. He who took all their infirmities, who bare their sicknesses, who was wounded for their transgression, who heals them by His stripes, their great Representative, the true Moses who stood before God in the breach (Psa. 106:2323Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them. (Psalm 106:23)), and won back all their lost blessings, will not only make good all the original promises, but will add to them the glory of His presence as King in Zion.
Self-confidence is part, of the sin of man, and nowhere is it so tenacious of its hold as upon man when he becomes religious (that is, without being born of God). The people were never more religious, and never more self-confident, than when they said, “All that Jehovah hath commanded us will we observe and do.” It had to be shown up in its ruinous effects. It is the opposite of faith, and faith is the only way to be saved. Hence the absolute necessity to bring it to the front, that it might be thoroughly judged and feared. And this is the lesson taught us now as we read this portion of their history. So it is grace that works behind the scene, and the terrors of Sinai have their spring and source in richest grace. If God would be known as Savior-God, man must be shown as lost. Fallen as he was, he still thought he could yield perfect obedience. God gave him the opportunity to manifest his ability, nor left it to him to mark out his own line of obedience, but lays down landmarks for his duty to his neighbor, and minute directions for his approach to God. Man had not to grope for his way, and, failing, to plead ignorance. The ten words are given, and man, in his vaunted power, left without excuse. The result set forth in darker colors his lost condition. It did more, not merely proving that he is sin itself by nature, but a transgressor as to his life. The New Testament declares that the law was given for this very purpose-that the offense might abound. A sinner by nature, no other effect was possible from the application of law than to make him a transgressor. It was God's purpose to make him such, that he might know himself, and thus be shut out from all but Christ, the only Savior. “The law was our schoolmaster, to bring us to Christ.” (Gal. 3:2424Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. (Galatians 3:24).) Law also brought out more clearly God's rights over His creature, that man owed, as a creature, unswerving allegiance to his Creator, though he proved himself utterly incapable of yielding it. But it is a wonderful and solemn scene that passes before our mind; law proving and condemning man, types and shadows declaring a Savior-God, and both the ground of God's righteous government. How inscrutable the wisdom of God in this momentous process! The law was founded upon grace; it was only a means to the end God had in view. For if law simply had been His mind, Israel must have been destroyed when they made the golden calf, ere Moses came down from the mount. Upon that occasion grace was manifested, imperfect in form and aspect, for it was mingled with law. With the trial of man by law and government, grace could not be fully exhibited. Enough, however, was seen, consistently with the purpose of God, for that time. In itself law is only the condemnation of man, for “the letter killeth.” Underneath its surface, hidden by the accompanying ritual, or but dimly set forth, lay the germ of life, the spirit and intent of the law. “Now the Lord is that Spirit.”
Found wanting when all is grace, what will man be under law? Proved to be rebellious and ungrateful, his impotency for anything else next appears. The law-process is the grand trial of his strength, or, more accurately, the full demonstration of his weakness. The position assumed by Israel was lost as soon as taken. Failure was inevitable. But we repeat that the law-process was the process of grace to bring him to the footstool of a Savior-God, who, of his own sheer mercy, would save him as confessedly lost. His irremediable ruin is proved by it, as his inveterate hatred of God is proved by his rejection of Christ.
Scarcely had the echo of promised obedience died away, when they fell into idolatry. The fundamental principle of the law was broken ere it was promulgated, and the law in its original form and its corollaries were never given. Still, the ordinances contained in Ex. 19-31 inclusive are given in relation to that position which they ignorantly promised to occupy. That position was a sinner, the vileness of whose nature is implied in the enormities forbidden in chapters 21, 22, has promised perfect obedience to a holy God. We have only to put side by side this evil nature and God's holiness, to see how impossible it is for man to be obedient, and therefore acceptable. Can there be a greater and more solemn proof of man's ignorance of himself, than when such a creature promised perfect obedience to God?
But supposing obedience possible-for this is the ground at this moment, and these chapters are in view of it-what need for atonement? “And thou shalt offer every day a bullock for a sin-offering for atonement, and thou shalt cleanse the altar, when thou hast made an atonement for it.” (Ex. 29:3636And thou shalt offer every day a bullock for a sin offering for atonement: and thou shalt cleanse the altar, when thou hast made an atonement for it, and thou shalt anoint it, to sanctify it. (Exodus 29:36).) Because, however perfect their obedience might be, their nature was sin, and that could not appear before a holy God without blood of atonement. However faultless their righteousness, their nature must be atoned for. There is no question here of transgressions, of sinful actions; how could there be if obedience was perfect? So abhorrent was their sinful nature to God, that even, with the highest practical obedience, the altar was defiled by their touch, and had to be cleansed, and atonement made for it. Righteousness can never make a sinful nature acceptable. Oar highest worship now must have the blood of atonement for its foundation, and our altar (we have an altar, Heb. 13:1010We have an altar, whereof they have no right to eat which serve the tabernacle. (Hebrews 13:10)) is cleansed and sanctified by the precious blood of Christ. I judge that the atonement by blood at that moment was not for the acceptance of the person, for God had covenanted to make them a holy nation, and a kingdom of priests, upon their obedience, but rather to meet the need of irreclaimable nature, and as a confession that death was the only thing deserved by such a nation as theirs; and therefore prefigures a New Testament truth-now, not by the daily offering of a bullock, but-that “by one offering he hath perfected forever them that are sanctified.” (Heb. 10:1414For by one offering he hath perfected for ever them that are sanctified. (Hebrews 10:14).)
So changed now was the relationship between God and Israel, that Jehovah says for the first time, “Lo, I come to thee in a thick cloud.” (Ex. 19:99And the Lord said unto Moses, Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee for ever. And Moses told the words of the people unto the Lord. (Exodus 19:9).) Bounds are set, to prevent the too near approach of the people. The priests also are forbidden. Only Moses and Aaron are permitted to come up into the mount. If priests and people broke through to come unto Jehovah, He would break forth upon them. They had put a barrier between themselves and God. They had made it necessary that the terror of God should be felt, which was confessed when they besought Moses to speak to them, and not God. (Chap. 20:19.)
What a solemn, yea, awful, view is given in chapters 20-23 as to man, that nearly all the rules for his conduct are prohibitions! Would such things have been mentioned, were it not that his nature was inclined to them? The warning at the close is equally solemn: “Behold, I send an angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions; for my name is in him.” (Chap. 23:20, 21.)
Under this first giving and aspect of the law there could be no pardon. There was no provision made for transgression. Perfect obedience, or death: dread alternative! It was after all these words of Jehovah, and His judgments had been rehearsed to the people, that with one voice they dared again to say, “All the words which Jehovah hath spoken will we do.” (Chap. 24:3.) The fatal vow is sealed with blood. In presence of the blood they repeat it, and the blood-pledge of death-is sprinkled upon the book and upon themselves. It is a covenant by which a sinner binds himself, under the penalty of death, to be perfectly obedient to God. Can we be surprised at their hopeless failure, that the very first thing they did under the new regime brought upon them the terrible penalty How solemn the character of the lesson needed to make man learn what he is!
There is a second part in this scene. The first is their duty to their neighbor, the second, how they were to present themselves before God, and what offerings to bring. Chapters 35-31 Contain all the necessary directions. But, oh, how immense the difference between the activities of grace and the words of the law! All previous to this was His giving, now they must bring to God. “And this is the offering which ye shall take of them,” &c. (Chap. 25:3.) Never before were they told to bring such things to God. He delighted in giving. Now a tabernacle was to be erected, and it was fitting that they should bring of their best for it. I am quite sure that the minutest detail in the furniture of the tabernacle is the symbol of some truth necessary for one who by nature is sin, and yet at the same time perfectly obedient. For when transgression came in, the service of the tabernacle was modified, and much added to meet their condition as transgressors as well as sinners. I am equally conscious of ignorance, and do not pretend to suggest a thought as to the detail. Others, better instructed, have written upon it; though, even then, many a question arises unanswered. When we know even as we are known, all this marvelous detail will be made plain, and the wisdom and the grace of God will be the theme of praise. To me one of the most prominent truths taught is, that man, being vile in nature, not even perfect obedience as to life precludes the necessity of atonement. It is here what he is, not what he does. Hence blood was to be offered before there was any question of breaking the law.
I might add, that the precision with which all is ordered teaches that, when we draw nigh to God in worship, nothing is trivial, nothing unimportant. Then it was in the abundance and rich display of what man prizes as being dedicated to God's service and glory. Now the same in principle-it is the absence of all this. Our worship is in spirit and in truth; and to appear at the Lord's table-our highest act of worship-adorned with the world's gold and scarlet, is as offensive to the rejected Lord, as the absence of it in the tabernacle would have been to Jehovah.
Moses was forty days in the mount where God was showing him the pattern of the things for the tabernacle. (Heb. 8:55Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern showed to thee in the mount. (Hebrews 8:5).) This length of time was not needed for God. In a moment of time he could have made Moses see all and understand all. Why then forty days? In the wisdom of God it was the necessary time to test the people whether in obedience they would in patience wait for the ordinances they had vowed to observe. So far were they from recognizing the solemn responsibilities which they had undertaken, they did not even wait to hear them. They had sung the praises of Jehovah who had triumphed gloriously over their enemies; now they forget him, it was the man Moses who had brought them out of Egypt, and as they wot not what had become of him, they ignored him also. Impatient at his delay, they come to Aaron, that he might make gods for them. They compel him to make a calf. This was the god that brought them out of Egypt. What a perverse people! The God whom they had vowed to obey, His mercies, His power, all forgotten! Still stranger is the action of Aaron. He and Hur were left to adjudicate upon any question that might arise while Moses and his minister, Joshua, went up into the mount (chap. 24:14); though only Moses, not Joshua, “went into the midst of the cloud.” Aaron makes a calf, builds an altar before it, and proclaims a feast for the morrow to Jehovah! God had said, “Thou shalt have no other gods before me” [in my presence]. But this was the thing they did; a calf, and a feast to Jehovah! They brought the calf, their god, into the presence of Jehovah; then they offered burnt-offering and peace-offering, sat down to eat and drink, and rose up to play; that is, to dance, as they had seen done in Egypt.
Jehovah saw it, and disowns them. “Go, get thee down; for thy people which thou broughtest out of Egypt have corrupted themselves.” They said Moses had brought them out, and so here, as always, man is judged and righteously dealt with upon the ground of his own taking. As Adam, who said he was afraid because he was naked; as the unfaithful servant, who saw his lord was an austere man. The pleading of Moses is most beautiful and instructive; but it is so, because in it he was the type of the great Mediator. “A prophet shall the Lord your God raise up like unto me.” (Deut. 18:1515The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; (Deuteronomy 18:15).) This is one of the likenesses. The mediation of Moses prevailed: God intended it to prevail. “And the Lord repented of the evil which he thought to do unto his people.” Is it not worthy of notice, that, though God said to Moses, “Thy people,” the Holy Ghost, in writing this record, says, “His people"? It tells us that the counsels of grace stand fast, spite of the sins of that people.
Moses seems astonished at Aaron's conduct. “What did this people unto thee that thou hast brought so great a sin upon them?” The question implies that nothing which they could have done was a sufficient cause for what he had done, and at the same time he lets Aaron know that, as the most responsible, it is he who has brought so great sin upon them. He, as the man left in charge while Moses was up in the mount, ought to have resisted, even to the being stoned. It is but another instance of man's failure when in a position of responsibility. And observe the excuses failure always uses. Not he was to blame, but the people, who were full of mischief; he only told them to bring their gold, which he cast into the fire, and “there came out this calf!” Not that he made the calf, but it came out of the fire! How flimsy the excuses man makes for sin until by grace he is delivered from guile!