Exegetical and Hermeneutical Commentary of Exodus 32:29
For Moses had said, Consecrate yourselves today to the LORD, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day.
29. The Levites are invited to qualify themselves to receive the priesthood as a reward for their zeal.
Fill your hand to-day to Jehovah ] i.e. (see on Exo 28:41), Provide yourselves with sacrifices, that you may be installed into the priesthood.
for every man (is) against, &c.] That is the spirit which you have shewn to-day, and which is demanded for the priesthood (Di.). Cf. Deu 33:9 (written under the monarchy), where the priestly tribe is eulogized for its abnegation of natural relationships, though it is uncertain whether the present incident is specifically alluded to.
that he may, &c.] The ‘blessing’ is the privilege of officiating as priests. Cf. Kennedy, DB. i. 341 b .
In view of Deu 10:8 (‘At that time Jehovah separated the tribe of Levi to bear the ark’ &c.), where the fragment of an itinerary in vv. 6 f. must be either parenthetic, or misplaced (so that At that time will refer to the period of the stay at Horeb, the subject of Deu 9:8 to Deu 10:5), Di. and others can hardly be wrong in holding that JE’s narrative here was followed originally by an account of the consecration of the tribe of Levi as a reward, presumably, for the display of zeal on Jehovah’s behalf described in vv. 26 29, which the compiler of Ex. did not deem it necessary to retain by the side of the more detailed particulars of P. In P, it will be remembered, the consecration of the priesthood is narrated in Leviticus 8, and that of the ‘Levites’ (in P the inferior members of the tribe, as distinguished from the priests) in Num 8:5 ff.; but down to the time when Dt. was written, any member of the tribe had the right to exercise priestly functions (Deu 18:1; Deu 18:6-8); and it would be during this stage in the history of the tribe that J or E like the writer of Deu 10:8 f. would speak of the whole tribe being set apart or consecrated For priestly functions.
Fuente: The Cambridge Bible for Schools and Colleges
Exo 32:29
Consecrate yourselves to-day to the Lord.
Immediate devotedness to God
I. The nature of this consecration.
1. We must recognize the claims of Jehovah.
2. We must concur as to the manner of our consecration.
3. We must be deeply anxious respecting this consecration.
4. We must earnestly and believingly give ourselves up to the Lord.
5. This act of consecration must be entire and for ever.
6. This act must be our own individual act.
7. This act must be effected and sustained by Divine grace.
8. This act must be immediate. To-day we have life, means, promises. To-morrow all may be lost, and for ever. Now, let us urge you to this immediate consecration–
II. By several important considerations and motives.
1. It is rational.
2. It is improving.
3. It is felicitous.
4. It is consolatory.
5. It is saving.
Application:
1. Let me urge the text on all classes–the young especially.
2. Let me urge all now.
3. I urge by a countless number of considerations.
By the majesty and glory of the God who seeks your salvation, and not death. By the Spirit within you. By the flight of time. (J. Burns, D. D.)
Consecrate yourselves to the Lord
If you say you are on the Lords side, prove it. If you are His in one thing, be His in all things. There are a great many who call themselves on the Lords side when they want daily bread or daily protection, who hesitate to stand out against brother and neighbour when the time of trying division for conscience sake comes. The reason why so many of us accomplish so little for the Lord is, that we are only partially consecrated to the Lord. We are His for Sunday and Wednesday evenings; or for Him in one line or another of thought or conduct; or for Him in all lines but one. Mr. Moody has said that the world has yet to see the power of one man wholly consecrated to God. Uncle Johnny Vassar, or David Livingstone, or Martin Luther, or some such man as that, gives us a glimpse of the possibilities of one who is consecrated to the Lord. What a pity that such illustrations are so exceptional! Consecrate yourselves to-day to the Lord, that He may bestow upon you a blessing! (H. C. Trumbull.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 29. For Moses had said, Consecrate yourselves] Fill your hands to the Lord. See the reason of this form of speech in Clarke’s note on “Ex 29:19“.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Offer up yourselves to the honour and service of the Lord in this work, which because it was joined with the hazard of their lives, he calls it a consecration or oblation of themselves, as Abraham for the like reason is said to have offered up Isaac.
Consecrate yourselves, Heb. fill your hands, & c., i.e. offer a sacrifice, for so the phrase is oft used, as Exo 28:41; Jdg 17:5,12. That work of justice which they were going to execute might seem an inhuman and barbarous act, but he tells them it was an acceptable sacrifice to God, as the destruction of Gods enemies is called a sacrifice, Isa 34:6; Eze 39:17. Or he hereby intimates that this tribe was designed by God for his immediate service, and therefore recommends this work to them as an excellent initiation into their office, and as a demonstration that they were in some sort worthy of that great trust.
Fuente: English Annotations on the Holy Bible by Matthew Poole
29. Consecrate yourselves to-day tothe Lordor, “Ye have consecrated yourselves to-day.”The Levites, notwithstanding the dejection of Aaron, distinguishedthemselves by their zeal for the honor of God and their conduct indoing the office of executioners on this occasion; and this was onereason that they were appointed to a high and honorable office in theservice of the sanctuary.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For Moses had said,…. To the Levites, when he first gave them their orders:
consecrate yourselves today to the Lord; devote yourselves to his service, by obeying his orders, slaying those, or the heads of them, who have cast so much contempt upon him as to worship the golden calf in his room; and which would be as acceptable to him as the offerings were, by which Aaron and his sons were consecrated to the Lord; and as these Levites were consecrated to his service this day, on this account:
[even] every man upon his son, and upon his brother; not sparing the nearest relation found in this idolatry, and for which the tribe of Levi is commended and blessed in the blessing of Moses, De 33:8 and as it follows,
that he may bestow a blessing upon you this day; which was their being taken into the service of God to minister to the priests in the sanctuary, to bear the vessels of the Lord, and for their maintenance to have the tithes of the people: this day was, according to the Jewish writers s, the seventeenth of Tammuz, or June, on which day the Jews keep a fast upon this account.
s Sedar Olam Rabba, c. 6. p. 18. Pirke Eliezer, c. 46.
Fuente: John Gill’s Exposition of the Entire Bible
29. For Moses had said, consecrate yourselves today It is obvious that this verse was added exegetically, to give the reason why this unintimidated ardor impelled the Levites manfully to fulfill their charge, viz., because the exhortation of Moses carried them over every obstacle. The verb, “had said,” must be therefore construed in the pluperfect tense. The translation of some, (349) “ye have consecrated your hands,” in the perfect tense, is very unsuitable, since the promise is immediately added as a means of stimulating them to greater alacrity; whence it appears that the command of Moses, which has been mentioned, is now repeated in different words. They are, however, increased in forcibleness, since he declares that it will be a sacrifice sweet and acceptable to God, if, in forgetfulness of flesh and blood, they avenge the polluted worship of God. The causal particle, (350) ci, is introduced, which I have rendered nempe, (namely,) as being here an intensitive, as if he had said, such submission to God must here be shewn, that they should not even restrain their hand if necessary from their very sons and brothers. What, therefore, was lately spoken as to their relatives generally, and here of their sons, must be taken as if in the potential mood; for, if all the Levites had joined themselves with Moses, what need was there of bidding them execute punishment on their brothers or sons? So that Moses only wished to condemn that absurd regard to humanity whereby judges are often blinded, and, to the detriment of religion, are cruelly merciful in tolerating and encouraging impiety. First, therefore, let us learn from this passage, that when judges overlook crimes, their hands are defiled by their very remissness, because impunity increases licentiousness in sin. Thus Solomon teaches that,
“
He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the Lord.” (Pro 17:15.)
Let us also learn that nothing is less consistent than to punish heavily the crimes whereby mortals are injured, whilst we connive at the impious errors or sacrilegious (351) modes of worship whereby the majesty of God is violated.
(349) Amongst others, of the Vulgate. Boothroyd thus defends it: “This verb may either be the second person plural of the imperative, or the third of the preterite, of both the active and passive voices. The Masorets have pointed it in the former, and are followed by our version. By this rendering, the order of the narrative is perverted; for after that command given to the Levites is stated to have been executed, and the number of the slain specified, then we have another command. Render in the preterite, and all is clear and consistent, Ye have consecrated, etc.”
(350) A.V., “Even,” which, though different from the ordinary meanings of this particle, is sanctioned by several other texts cited in Noldii Conc. Part., whilst C.’s rendering has no such sanction, nor is it supported by S. M. — W. “Le mot, que j’ay translate voire, signifie en Hebrieu car: mais il est ici entralasse pour plus grande vehemence;” the word, which I have translated namely, signifies in Hebrew for, but is here introduced for the sake of greater vehemence. — Fr.
(351) “Superstitions.” — Fr.
Fuente: Calvin’s Complete Commentary
(29) For Moses had said, Consecrate yourselves.Moses had explained to them that a brave behaviour under existing circumstances would be accepted as a consecration, and would win for the tribe a semi-priestly character. His announcement was made good when the Levites were appointed to the service of the sanctuary in lieu of the firstborn (Num. 3:6-13).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
29. For Moses had said Thus rendered, this verse is supposed to explain the zeal of the Levites in the slaughter just described . Their zeal and activity were to be a consecration of themselves to Jehovah . But the common version is not in strict accord with the Hebrew text . The margin gives the better rendering . But the explanations of the verse have been various . Translating literally we read: And Moses said, Fill your hand to-day unto (or for) Jehovah, for a man (is or was) against his son and against his brother, and (it was) to give a blessing upon you to-day. The expression “fill the hand” is a metaphor which is used in describing the consecration of persons, (compare Exo 28:41; Exo 29:9; Exo 29:29; Exo 29:33; Lev 8:33; Lev 21:10; Num 3:3; 1Ch 29:5 ; 2Ch 29:31,) and is translated consecrate in all the passages here referred to. The allusion in the metaphor appears to refer to some ceremony of giving into the hands of those consecrated some sign or symbol of their office and work. It would be thus signified that their hands were thenceforth to be filled with the duties and obligations of their sacred calling. We need not here understand that these Levites were commanded to bring any special offerings at this time, but that the work which they had that day performed was a consecration of themselves to Jehovah. They had filled their hands with an act which would give them memorable distinction. Accordingly, the verse might be thus paraphrased: Consecrate yourselves this day unto Jehovah. For you have shown yourselves worthy to be his ministers by rising above personal and family considerations when Jehovah’s honour was at stake, (comp. Deu 33:8-11; Luk 14:26,) for by turning in this case against son and brother you have shown yourselves loyal to Jehovah and worthy to receive his blessing .
Fuente: Whedon’s Commentary on the Old and New Testaments
Moses Seeks To Set The Situation Right ( Exo 32:29-33 ).
Exo 32:29
‘And Moses said, “Consecrate yourselves today to Yahweh, yes, every man against his son, and against his brother. That he may bestow on you a blessing this day.” ’
The question is, were these words spoken to the Levites, or were they spoken to the other tribesmen as they crept back and yielded?
If it was to the Levites it calls on them, having fulfilled their duty, to consecrate themselves, if necessary even at variance with sons and brothers. No human relationship must interfere with a man’s consecration to Yahweh. Then He will indeed bless them. But there is no real indication of disunity among the Levites. They had acted unitedly as a tribe defending their own.
Thus we must more probably see this as Moses’ response to those who had fled the camp, once they returned and were assembled. They were to submit themselves again to Yahweh regardless of what the rest of their families did. This would actually fit better the reference to choices in respect of ignoring close family, for they may have been divided by their flight. Then Yahweh would bring them back into blessing.
It may well be that it was at this point that he carried out the act of submission mentioned earlier in Exo 32:20.
Exo 32:30-32
‘And it came about on the morrow that Moses said to the people, “You have sinned a great sin. And now I will go up to Yahweh. It may be that I will make atonement for your sin.” And Moses returned to Yahweh, and said, “Oh, this people have sinned a great sin, and have made for themselves a god of gold. Yet now if you will forgive their sin –, and if not, blot me I pray you out of the book which you have written.” ’
But Moses knew that the death of the three thousand men had not removed the guilt of the whole, and Moses now calls on them on the day after their consecration and warns them how serious their sin has been. They had deliberately and flagrantly disobeyed God’s commandments in a major way within weeks of accepting the covenant. It was a great sin indeed. He could give them no guarantees but he promised that he would again go up to Yahweh, and this time he would pray that they might be forgiven. It is clear that he was now confident that things were under control. New leaders had no doubt been appointed, with Joshua there to give Aaron vital support. And the three thousand who had died may well have included some of his most bitter opponents.
This period of prayer also lasted forty days and forty nights (Deu 9:19), that is, over a moon period. It was a triumph of persevering prayer. Spiritual battles are not easily won.
His prayer was typical of the man. He prayed that if God would not forgive them then he must blot Moses’ own name out of his book. This book was probably the book of the living. Some cities and tribes would have records which contained the names of all living members of the city or tribe (Isa 4:3; Psa 69:28; Mal 3:16). When a person died his name was blotted out. Or it may be the book that contained the names of prominent men, the book of ‘heroes’, from which a name would be blotted out if the hero later brought shame on his city or tribe. He was ready to sacrifice his fame and become an outcast.
Some see it as the book of eternal life, but Moses nowhere indicates belief in such a concept, and he would surely have seen it as blasphemy to interfere with such a book, however strongly he felt. Whichever it is, the principle is the same. He was willing to lose all rather then see these people (who had recently planned to kill him) suffer.
Fuente: Commentary Series on the Bible by Peter Pett
Exo 32:29. For Moses had said, Consecrate yourselves Heb. Fill your hands: see the note on ch. Exo 29:9. The reading of the margin of our Bibles, (And Moses said, Consecrate yourselves to-day to the Lord, because every man hath been against his sin, and against his brother,) as it is nearest to the Hebrew, so is it most agreeable to the context: and as, for this and other marks of zeal, the tribe of Levi was consecrated to the Lord, or, according to the Hebrew expression, filled their hands with his offerings; so, doubtless, this verse refers to that consecration, as will appear very evident from Deu 33:9-10. Moved by that important maxim of religious patriotism, that all private considerations must give place to those of a public nature, the sons of Levi seem to have forgotten their nearest and dearest attachments in the cause of God; proving themselves worthy of him, as not loving father or mother more than God, Mat 10:35-37; a fortitude, which, while some admire in a Brutus, a Timoleon, a Pausanias, and other the greatest heroes of antiquity, let them not condemn in these Israelites; especially since God, the best Judge of moral actions, rewarded what they did with a distinguished blessing.
REFLECTIONS.Moses now turns to the people, and not by words, but deeds, testifies his indignation.
1. They were now become exposed to God’s judgments, and the swords of their enemies. Sin is the nakedness of the soul; and if that be not covered by the blood and merit of a Redeemer, the sword of God’s wrath will surely find us out.
2. Vengeance is executed on the ringleaders. Moses stands and charges those who are on God’s side to come to him: the sons of Levi obey. They gird on their swords, pass at Moses’s command through the camp, and consecrate themselves to God in the blood of the rebels. Note; (1.) We must side either with God, or with the world and the devil; and it highly concerns us to inquire whose interests we support, and whose banners we fight under. (2.) They were fearless of danger. Those who would minister before God in a sinful world, have need of fortitude. (3.) They met no resistance. Guilt makes men cowards: the very presence of a godly man strikes an evident awe upon them.
3. Three thousand fell. The morning opened with shouts of joy; the evening closed with dying groans. Such changes do divine judgments suddenly make. Tremble, thou joyous sinner, at the sword which threatens to descend, and turn thy mirth into never-ending misery!
Fuente: Commentary on the Holy Bible by Thomas Coke
Exo 32:29 For Moses had said, Consecrate yourselves to day to the LORD, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day.
Ver. 29. Consecrate yourselves. ] Regain that blessing which your father Levi lost. Gen 49:5 ; Gen 49:7
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Consecrate. See note on Exo 28:4.
Fuente: Companion Bible Notes, Appendices and Graphics
Or, another reading of this verse is, and Moses said, Consecrate yourselves to-day to the Lord; because every man hath been against his son and against his brother, etc.
Moses: Num 25:11-13, Deu 13:6-11, Deu 33:9, Deu 33:10, 1Sa 15:18-22, Pro 21:3, Joe 2:12-14, Zec 13:3, Mat 10:37
Consecrate: Heb. fill your hands
Reciprocal: Exo 29:9 – consecrate Exo 32:27 – slay every man Num 35:8 – possession 2Ch 13:9 – consecrate himself Eze 43:26 – consecrate themselves
Fuente: The Treasury of Scripture Knowledge
32:29 For Moses had said, Consecrate yourselves to day to the LORD, even every man upon his {m} son, and upon his brother; that he may bestow upon you a blessing this day.
(m) In revenging God’s glory we must have no partiality to person, but lay aside all carnal affection.