Exo 32:9-10 | KD | STEP | “ Behold, it is a stiff-necked people (a people with a hard neck, that will not bend to the commandment of God; cf. , ; ; , etc.): now therefore suffer Me, that My wrath may burn against them, and I may consume them, and I will make of thee a great nation .” Jehovah, as the unchangeably true and faithful God, would not, and could not, retract the promises which He had given to the patriarchs, or leave them unfulfilled; and therefore if in His wrath He should destroy the nation, which had shown the obduracy of its nature in its speedy apostasy, He would still fulfil His promise in the person of Moses, and make of him a great nation, as He had promised Abraham in Gen 12:2. When God says to Moses, “ Leave Me, allow Me, that My wrath may burn, ” this is only done, as Gregory the Great expresses it, deprecandi ansam praebere . God puts the fate of the nation into the hand of Moses, that he may remember his mediatorial office, and show himself worthy of his calling. This condescension on the part of God, which placed the preservation or destruction of Israel in the hands of Moses, coupled with a promise, which left the fullest freedom to his decision, viz., that after the destruction of the people he should himself be made a great nation, constituted a great test for Moses, whether he would be willing to give up his own people, laden as they were with guilt, as the price of his own exaltation. And Moses stood the test. The preservation of Israel was dearer to him than the honour of becoming the head and founder of a new kingdom of God. True to his calling as mediator, he entered the breach before God, to turn away His wrath, that He might not destroy the sinful nation ( ). - But what if Moses had not stood the test, had not offered his soul for the preservation of his people, as he is said to have done in ? Would God in that case have thought him fit to make into a great nation? Unquestionably, if this had occurred, he would not have proved himself fit or worthy of such a call; but as God does not call those who are fit and worthy in themselves, for the accomplishment of His purposes of salvation, but chooses rather the unworthy, and makes them fit for His purposes ( ), He might have made even Moses into a great nation. The possibility of such a thing, however, is altogether an abstract thought: the case supposed could not possibly have occurred, since God knows the hearts of His servants, and foresees what they will do, though, notwithstanding His omniscience, He gives to human freedom room enough for self-determination, that He may test the fidelity of His servants. No human speculation, however, can fully explain the conflict between divine providence and human freedom. This promise is referred to by Moses in , when he adds the words which God made use of on a subsequent occasion of a similar kind (Num 14:12), “I will make of thee a nation stronger and more numerous than this.”

‏ Exodus 32:9-10

“Behold, it is a stiff-necked people (a people with a hard neck, that will not bend to the commandment of God; cf. Exo 33:3, Exo 33:5; Exo 34:9; Deu 9:6, etc.): now therefore suffer Me, that My wrath may burn against them, and I may consume them, and I will make of thee a great nation.” Jehovah, as the unchangeably true and faithful God, would not, and could not, retract the promises which He had given to the patriarchs, or leave them unfulfilled; and therefore if in His wrath He should destroy the nation, which had shown the obduracy of its nature in its speedy apostasy, He would still fulfil His promise in the person of Moses, and make of him a great nation, as He had promised Abraham in Gen 12:2. When God says to Moses, “Leave Me, allow Me, that My wrath may burn,” this is only done, as Gregory the Great expresses it, deprecandi ansam praebere. God puts the fate of the nation into the hand of Moses, that he may remember his mediatorial office, and show himself worthy of his calling. This condescension on the part of God, which placed the preservation or destruction of Israel in the hands of Moses, coupled with a promise, which left the fullest freedom to his decision, viz., that after the destruction of the people he should himself be made a great nation, constituted a great test for Moses, whether he would be willing to give up his own people, laden as they were with guilt, as the price of his own exaltation. And Moses stood the test. The preservation of Israel was dearer to him than the honour of becoming the head and founder of a new kingdom of God. True to his calling as mediator, he entered the breach before God, to turn away His wrath, that He might not destroy the sinful nation (Psa 106:23). - But what if Moses had not stood the test, had not offered his soul for the preservation of his people, as he is said to have done in Exo 32:32? Would God in that case have thought him fit to make into a great nation? Unquestionably, if this had occurred, he would not have proved himself fit or worthy of such a call; but as God does not call those who are fit and worthy in themselves, for the accomplishment of His purposes of salvation, but chooses rather the unworthy, and makes them fit for His purposes (2Co 3:5-6), He might have made even Moses into a great nation. The possibility of such a thing, however, is altogether an abstract thought: the case supposed could not possibly have occurred, since God knows the hearts of His servants, and foresees what they will do, though, notwithstanding His omniscience, He gives to human freedom room enough for self-determination, that He may test the fidelity of His servants. No human speculation, however, can fully explain the conflict between divine providence and human freedom. This promise is referred to by Moses in Deu 9:14, when he adds the words which God made use of on a subsequent occasion of a similar kind (Num 14:12), “I will make of thee a nation stronger and more numerous than this.”