Page 54 - Pentateuch

actions are important, but the number of verses taken to describe these events (32:19-30) in contrast to
the number of verses taken to describe Moses and God demonstrates the greater importance of God’s
discussions with Moses.

We must note the description of the spiritual state of
Israel. “They are a stiff-necked people (v. 9). The
description is not accidental by any means. The nation is
becoming like what they are worshipping. The picture is
of a cow that does not want to go in the direction its
master desires, but responds with a stiff neck and
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wanders from the desired way. The people are acting
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like out-of-control and headstrong calves. They chose
the calf partially in imitation of Egyptian idolatry but
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primarily because that is what they wanted for
themselves, to be out of the control of anyone else and
headstrong. The phrase becomes connected with this generation of Israelites throughout the Bible (Deut.
9:6, 13; 10:16; 31:27). They exchanged their glorious God for another (Ps. 106:20).

In later passages, other phrases are added to the image of a stiff neck to describe idolaters. They “have
eyes to see but do not see, ears to hear but do not hear” (Psalm 115:4-8; Isaiah 6:9-10). The idols cannot
see or hear. Those who worship them cannot see or hear either. They are deaf to spiritual truth as long as
they follow other gods. “On the conscious level, idolaters do not want to resemble what they revere, but in
reality, that is just what happens to people as punishment for the obstinate refusal to stop worshiping
lifeless images.”
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The problem is deep. How can the holy God accompany such sinful people? God’s presence has been with
them to this point, true enough. Yet God’s presence has been at a distance. No tabernacle has been built to
occupy a central spot in the encampment of Israel. Moses had a tent outside the camp where he met with
YHWH. The people watched from a distance as Moses entered. They worshiped at a distance. God spoke to
Moses “face to face” with only Joshua nearby as an assistant. So how could God actually move into camp?
Knowing the spiritual truth about Israel, God leads Moses through a series of discussions to teach him, and
through him to teach Israel the antidote to the problem. First, God threatens to destroy the nation and
start over with Moses (32:10). Moses appeals to God based on the world’s opinion of God. The Egyptians
will interpret the events in light of some “evil intent” on the part of God (v. 12). Moses also refers to the
promise to Abraham, Isaac, and Israel (v. 13). But the keyword in this initial interchange is “favor.” “Moses
sought the favor of the LORD his God (v. 11).” This is the OT word for grace, something completely
undeserved. The word is not used a lot before this chapter (Gen. 6:8; 18:3; 19:19; 33:5, 11; 43:29). Here we
find the key to this section of Exodus. God demonstrates more thoroughly his gracious nature.

Moses returns to the mountaintop to plead for God’s forgiveness, offering his own soul as payment for
their sin (v. 31-32). God insists on blotting out the real sinners, promises to lead the nation anyway, and
sends a plague on Israel while Moses is with him (v. 33-35). Apparently, the text doubles back on itself to
explain more fully this interchange. God refuses to go with the people. Knowing their “stiff-necked” nature,
he can foresee the ongoing need to destroy them (33:3, 5). Moses does not let up in his appeal to God’s

62 While teaching at AIU one summer, a farmer came through campus with a cart pulled by one ox. It was loaded with
wood. In front of the chapel, the ox decided to head for the gardens instead of up the road. The farmer could not
control the willful beast, a good example of stiff-necked people.
63 G. K. Beale, We Become What We Worship (Downers Grove: IVP Academic, 2008), 82.
64 Edward P. Meadors, Idolatry and the Hardening of the Heart (New York: T&T Clark, 2006) 33.
65 Beal, 142.
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