That they are set on mischief— In the original, this is only, that they in mischief. Houbigant renders it, thou knowest, effrenatam mentem, the unbridled disposition of this people: but this does not seem to come up to the force of the original, which expresses the total depravation and wickedness of this people. See 1 John 5:19. Houbigant observes justly, that this was a very poor excuse in Aaron; who, the more prone the people were to wickedness, ought therefore the more strongly to have resisted them. Indeed, the manner in which he speaks of the calf, Exodus 32:24 shews great disingenuousness: I cast it into the fire, and there came out this calf; as if not design, but chance had produced the idol; when it is evident from Exodus 32:4 that he was the principal person concerned in the fashioning of it: ready enough to confess the people's, he was desirous to extenuate his own guilt. Compare this with Adam's excuse, Genesis 3:12.
Note; 1. Aaron was first in office, and therefore first in guilt. The sins which magistrates suffer with their consent, or through their connivance, God will heavily reckon for, when he judgeth. 2. Aaron's mean evasion. When we sin, how often and naturally does the devil help us to excuse ourselves at the expence of others. Like Aaron, we seek to cover our sins, and thus shew our folly as well as our wickedness. From God they cannot be concealed. Aaron seems to have been more solicitous to avert Moses's anger than God's displeasure. He begs him not to be wroth, as if it were of importance what man thought of him. But how often does the fear of man thus frighten us more than all the wrath of an offended God! See the deep unbelief of the heart when hardened by sin!