Therefore, if we observe that not all share in the repercussions at once, we must understand that God, in His mercy, addresses the transgressions of humanity, and even if not everyone faces immediate consequences, the intent is for all to be redeemed and turn away from sin through individual chastisement.
This presents us with a literal interpretation of the text, but we can draw a further insight as well: the lawgiver, in his public proclamation, calls to all, ‘Whosoever is the Lord's, come unto me’ (Ex. 32:26). This stands as a declaration of the law, inviting anyone desiring to be a friend of God to align themselves with the law, for a supporter of the law is, without question, a friend of God. To those who gather because of such a call, he commands them to wield the sword against their brothers, friends, and neighbors. In reviewing this sequence, we recognize that everyone who contemplates God and the law must metaphorically slay what is evil within themselves.
Not every person referred to as brother, friend, or neighbor is rightly recognized in Scripture; there are variations such as brother and stranger, friend and enemy, neighbor and adversary. In this context, these terms signify our thoughts, which are perpetually ours, where life breeds death, and death in turn fosters life. This concept aligns with the earlier discussion regarding Aaron, who, due to his support of Moses, is depicted as a guardian spirit performing miracles to deter the Egyptians. He rightfully bears the titles of elder—since the angelic essence precedes our earthly existence—and brother—due to the likeness of the angelic nature to our own.
There exists a challenge in understanding how Aaron’s role, as someone who ultimately helped create the idol for the Israelites, can be justified. It highlights the variation in meaning that names may convey, as the same designation can imply different interpretations in opposing contexts. The brother who slays the Egyptian oppressor is one type of brother, and the brother who facilitates idolatry for the Israelites is another, though both share the common title. Against these wayward brothers, Moses brandished his sword. He enforced the same directives upon himself as he did upon others. Thus, extinguishing such a brother equates to annihilating sin. For anyone who eradicates the evil that has sprung up within another, incited by adversarial counsel, has also extinguished the same evil that once thrived within themselves.
Let this perspective guide us as we draw further from the historical account. It is noted that, upon Aaron's command, the Israelites were to surrender their ‘earrings’ (Ex. 32:2), which were subsequently made into the idol. So what can we conclude? Moses adorned the ears of Israel with the law, while the false brother stripped away this ornamentation, turning it into an idol. In the initial fall into sin, there was a symbolic removal of the 'earrings'—a counsel to rebel against divine command. Can one truly consider a friend and neighbor of the original good to be honored by the serpent, who suggests that departing from God's command is beneficial? This act of removing the ‘earrings’ of the commandment is a grave transgression. Accordingly, those who harm such brothers, friends, and neighbors will hear from the law the words spoken by Moses to similar wrongdoers: ‘Today commit your hands unto the Lord, every one in his son and brother, that He may send you a blessing today’ (Ex. 32:29).
THEOSIS