Bible text: Exodus 32:7-14
This morning I was reading the story of Israel’s creation of the golden calf at Mount Sinai. Moses has been on Mount Sinai 40 days in dialogue with God. Israel gets impatient with his absence. They want action now, and so they ask Aaron to create them a god. He creates a golden calf.
This creates an interesting turn in God’s dialogue with Moses. Hot with anger, God tells Moses to leave the mountain immediately. God says he is about to destroy the people of Israel for their apostasy. Instead he will create a new people from Moses’ line of descent.
What caught my attention is how God introduces this conversation. He says to Moses: “Go down at once! Your people, whom you brought up out of the land of Egypt, have acted perversely….” [I added the italics.] Suddenly the people of Israel are not God’s people. They are Moses’ people. And Moses is the one who brought them up out of Egypt. God lays no claim to them.
Moses, however, will not allow God to wipe his hands of the connection. He retorts: “O Lord, why does your wrath burn hot against your people, whom you brought out the land of Egypt with great power and with a mighty hand?” [Again, I’ve added the italics.]
Moses does not allow God to cavalierly displace the connection between God and Israel. It is not Moses who brought Israel out of Egypt. It is God. And the Israelites are certainly Moses’ people because he belongs to them. But in terms of covenant ownership, they are God’s people because God called and created them.
Moses then reminds God of the stake he has in Israel’s fate. If God destroys Israel, it will reflect very badly on God’s reputation. The Egyptians will laugh in derision.
Furthermore, God has made a promise to Abraham, Isaac, and Jacob. If he destroys the Israelites, God will show himself an unstable god like all the fickle, unstable gods of the other ancient Near Eastern polytheisms. God will show himself to be a God in whom no one would be advised to place any ultimate trust and loyalty.
The text says Moses wins the argument. God changes his mind.
I find this a fascinating dialogue for two reasons. One is the effrontery exhibited by Moses. Moses is neither bribed by God’s promise to make a great nation out of Moses. Nor is he meekly cowed by God’s presumption to pass the buck of responsibility onto Moses. Moses does not accept the role of scapegoat.
Instead Moses stands up to God. He presumes to argue with God. And Moses wins.
The other fascinating feature is the argument Moses makes. If God is going to be God, then God must be true to himself. God may need to be flexible in dealing with humanity. The story of the Bible gives many examples of this flexibility.
But God cannot be untrue to himself and remain God. God cannot betray his eternal purposes and character and remain a God in whom humanity is called to place ultimate trust. In times when God is thwarted and frustrated with the erring ways of humanity, he may be tempted to act in ways that are less than God. But if he does, he will cease to be God. He will become the Devil.
God faces a temptation. He has been betrayed, and he is tempted to respond in kind. But Moses reminds God that if he gives in to the temptation in the heat of passionate emotion, he will cease to be God.
So God must work with recalcitrant humanity is a way that God remains true to God’s own self. How he does that is the story of rest of the Bible.