Friday, April 3, 2020

Moses' Intercession in Exodus 32 and "Temporal Punishments" for Sins that have Been Forgiven


Jan Assmann, an Egyptologist wrote the following about Exo 32 and how notwithstanding Moses being able to get Yahweh to change his mind and forgive sins, still resulted in “temporal punishments,” if you will:

The forgiveness Moses had secured from YHWH does not entail freedom from punishment; it only—but also crucially—ensures the continuation of the covenant. Under the terms off the covenant, sin must still be punished. Moses shoulders this responsibility with help from the Levites, who thereby prove themselves to be paragons of covenant fidelity. In the event of an emergency—this fidelity encompasses zealotry, a fanatical, murderous militancy on God’s behalf. The verses Exodus 32:27-29 form the primal scene of such divine zeal, an inherent part of the monotheism of loyalty that no apologetics can fully gloss over. The scene’s affinity to Deuteronomy 13 has often been remarked on. There it is pronounced a sacred duty to denounce anyone, even your own brother or son, who follows other gods and incites you to renege on the covenant. The origin of this rule in Esarhaddon’s loyalty oaths on behalf of Ashurbanipal has also been established. It is event that Assyrian state loyalism stands behind the requirement of a loyalty to YHWH overriding all natural bonds and obligations. Yet it is hardly by accident that the text found its way from Assyrian state ideology into the canon. It also belongs there, since the idea of an unconditional, self-abnegating commitment to YHWH, a militant engagement for God and the covenant that transcends all claims made by kith and kin, is bound up with the concept of loyalty that lies at the heart of this monotheism. Here we are not dealing with dogmas and questions of truth but with the honor of an offended god, and in this matter there can be—even today—no tolerance.

Anyone who worships images breaks the covenant that God made with Israel through the law. Moses makes that symbolically clear by breaking the tables of the law when he descends from Sinai and sees the people dancing around the Golden Calf. This story defines how the friend-enemy distinction, on which the first and second commandments in the Decalogue are based, is to be applied. It does not separate “us” and “them”; rather, it splits one’s own group down the middle, pitting brother against brother, friend against friend, neighbor against neighbor.

When YHWH draws Moses’s attention to the people breach of covenant, he announces his intention to destroy the people and make a fresh start with him, Moses. Moses is able to make him change his mind: that is the first test he has to pass in the crisis. The next morning, after his terrible verdict, Moses reascends the mountain and pleads with YHWH for a second time to forgive the people their sinful ways. “If not, blot me, I pray thee, out of thy book which thou hast written” (Ex 32:32)—the book of life containing the names of the pious. No offer could be more dreadful, since it means taking on the sins of the people and suffering the most terrible fate that can be imagined in the context of biblical semantics: not just to die but to be wiped forever from God’s memory. Moses appears here as God’s suffering servant, of whom it is said in Isaiah 53:5: “But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.” God refuses the bargain and rejects outright the possibility of substitutionary atonement: “Whosoever has sinned against me, him will I blot out of my book” (Ex. 32:33). This scene echoes in Judaism in the prayer recited during the ten “High Holy Days” between Rosh Hashanah and Yom Kippur: “Remember us for Lie, King who delights in Life, inscribe us in the book of Life, for you, God of Life!” Moses’s willingness to make a sacrifice that far surpasses any conceivable martyrdom retains its power to impress.

God grants forgiveness but with the proviso that, “when my time comes, I will visit their sins upon them”—foreshadowing the fall of Jerusalem and the Babylonian exile. “And YHWH plagued the people,” the passage concludes, “because of what they did with the calf which Aaron had made” (Ex 32:35). (Jan Assmann, The Invention of Religion: Faith and covenant in the Book of Exodus [Princeton: Princeton University Press, 2018], 311-13, emphasis added)

For more on the topic of having to suffer punishments even after one’s sins are forgiven, see:


On Moses’ intercession and how it is problematic to most theologies, including Calvinism, see the discussion of Exo 32-33 at:


An Examination and Critique of the Theological Presuppositions Underlying Reformed Theology