(32) If thou wilt forgive their sin.--Supply after the word "sin," "well and good," "I am content," or some such phrase. Similar instances of aposiopesis will be found in Daniel 3:15; Luke 13:9; Luke 19:42; John 6:62; Romans 9:22. The usage is common among Orientals.
Blot me, I pray thee, out of thy book.--Comp. Romans 9:1-3. Moses seems to have risen to the same height of self-abnegation as St. Paul, and to have willed to be "accursed from God for his brethren, his kinsmen according to the flesh." As his sacrifice could not have redeemed them (Psalm 49:7), God did not accept it in the literal sense; but the offer may have availed much towards the pardon of the people, and towards lightening the chastisement which they received (Exodus 32:34-35).
Verse 32. - If thou wilt forgive their sin. The ellipsis which follows, is to be supplied by some such words, as "well and good" - "I am content" - "I have no more to say." Similar cases of ellipses will be found in Danial 3:5; Luke 13:9; Luke 19:42; John 6:62; Romans 9:22. And if not, blot me, I praythee, out of thy book. Some interpret this as merely equivalent to, "Blot me out of the book of the living," and explain that phrase as meaning simply - "Take my life - kill me instead of them" - but something more seems to be meant. "The book of the living" - "the book of life" - the book of God's writing - is not merely a register of those who happen to be alive at any given time. It "contains the list of the righteous, and ensures to those whose names are written therein, life before God, first in the earthly kingdom of God, and then eternal life also" (Keil). Thus Moses declared his willingness - nay, his wish - that God would visit on him the guilt of his people, both in this world and the next, so that he would thereupon forgive them. St. Paul has a similar burst of feeling (Romans 9:1-3); but it does not involve a formal offer - it is simply the expression of a willingness. Ordinary men are scarcely competent to judge these sayings of great saints. As Bengel says - "It is not easy to estimate the measure of love in a Moses and a Paul; for the narrow boundary of our reasoning powers does not comprehend it, as the little child is unable to comprehend the courage of heroes." Both were willing - felt willing, at any rate - to sacrifice their own future for their countrymen - and Moses made the offer. Of all the noble acts in Moses' life it is perhaps the noblest; and no correct estimate of his character can be formed which does not base itself to a large extent on his conduct at this crisis.
32:30-35 Moses calls it a great sin. The work of ministers is to show people the greatness of their sins. The great evil of sin appears in the price of pardon. Moses pleads with God for mercy; he came not to make excuses, but to make atonement. We are not to suppose that Moses means that he would be willing to perish for ever, for the people's sake. We are to love our neighbour as ourselves, and not more than ourselves. But having that mind which was in Christ, he was willing to lay down his life in the most painful manner, if he might thereby preserve the people. Moses could not wholly turn away the wrath of God; which shows that the law of Moses was not able to reconcile men to God, and to perfect our peace with him. In Christ alone, God so pardons sin as to remember it no more. From this history we see, that no unhumbled, carnal heart, can long endure the holy precepts, the humbling truths, and the spiritual worship of God. But a god, a priest, a worship, a doctrine, and a sacrifice, suited to the carnal mind, will ever meet with abundance of worshippers. The very gospel itself may be so perverted as to suit a worldly taste. Well is it for us, that the Prophet like unto Moses, but who is beyond compare more powerful and merciful, has made atonement for our souls, and now intercedes in our behalf. Let us rejoice in his grace.
Yet now, if thou will forgive their sin,.... Of thy free grace, good will, and pleasure; it will redound to thy glory, men will praise thy name on account of it; these people will have great reason to be thankful, and will lie under great obligations to thee, to fear, serve, and glorify thee; and in particular it will be regarded by me as the highest favour that can be asked or granted:
and if not, blot me, I pray thee, out of the book which thou hast written; not the book of the law, as Jarchi, written with the finger of God, the name of Moses was not written there; nor the book of the just, as the Targum of Jonathan, the list and catalogue of good men, that belonged to the visible church, called in after time "the writing of the house of Israel", Ezekiel 13:9 but rather the book of life, either of this temporal life, and then it means no more than that he wished to die, even immediately by the hand of God, which seems to be countenanced by Numbers 11:15 or else of eternal life, and is no other than the book of life of the Lamb, or God's predestination or choice of men in Christ to everlasting life, which is particular, personal, sure, and certain; and Moses asks for this, not as a thing either desirable or possible, but to express his great affection for this people, and his great concern for the glory of God; and rather than either should suffer, he chose, if it was possible, to be deprived of that eternal happiness he hoped for, and should enjoy.
Blot me, I pray thee, out of thy book.--Comp. Romans 9:1-3. Moses seems to have risen to the same height of self-abnegation as St. Paul, and to have willed to be "accursed from God for his brethren, his kinsmen according to the flesh." As his sacrifice could not have redeemed them (Psalm 49:7), God did not accept it in the literal sense; but the offer may have availed much towards the pardon of the people, and towards lightening the chastisement which they received (Exodus 32:34-35).
and if not, blot me, I pray thee, out of the book which thou hast written; not the book of the law, as Jarchi, written with the finger of God, the name of Moses was not written there; nor the book of the just, as the Targum of Jonathan, the list and catalogue of good men, that belonged to the visible church, called in after time "the writing of the house of Israel", Ezekiel 13:9 but rather the book of life, either of this temporal life, and then it means no more than that he wished to die, even immediately by the hand of God, which seems to be countenanced by Numbers 11:15 or else of eternal life, and is no other than the book of life of the Lamb, or God's predestination or choice of men in Christ to everlasting life, which is particular, personal, sure, and certain; and Moses asks for this, not as a thing either desirable or possible, but to express his great affection for this people, and his great concern for the glory of God; and rather than either should suffer, he chose, if it was possible, to be deprived of that eternal happiness he hoped for, and should enjoy.