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Commentary on Exodus 32 verses 30–35
Moses, having executed justice upon the principal offenders, is here dealing both with the people and with God.
I. With the people, to bring them to repentance, Exo 32:30.
1.When some were slain, lest the rest should imagine that, because they were exempt from the capital punishment, they were therefore looked upon as free from guilt, Moses here tells the survivors, You have sinned a great sin, and therefore, though you have escaped this time, except you repent, you shall all likewise perish. That they might not think lightly of the sin itself, he calls it a great sin; and that they might not think themselves innocent, because perhaps they were not all so deeply guilty as some of those that were put to death, he tells them all, You have sinned a great sin. The work of ministers is to show people their sins, and the greatness of their sins. "You have sinned, and therefore you are undone if your sins be not pardoned, for ever undone without a Saviour. It is a great sin, and therefore calls for great sorrow, for it puts you in great danger." To affect them with the greatness of their sin he intimates to them what a difficult thing it would be to make up the quarrel which God had with them for it. (1.) It would not be done, unless he himself went up unto the Lord on purpose, and gave as long and as solemn attendance as he had done for the receiving of the law. And yet, (2.) Even so it was but a peradventure that he should make atonement for them; the case was extremely hazardous. This should convince us of the great evil there is in sin, that he who undertook to make atonement found it no easy thing to do it; he must go up to the Lord with his own blood to make atonement. The malignity of sin appears in the price of pardons.
2.Yet it was some encouragement to the people (when they were told that they had sinned a great sin) to hear that Moses, who had so great an interest in heaven and so true an affection for them, would go up unto the Lord to make atonement for them. Consolation should go along with conviction: first wound, and then heal; first show people the greatness of their sin, and then make known to them the atonement, and give them hopes of mercy. Moses will go up unto the Lord, though it be but a peradventure that he should make atonement. Christ, the great Mediator, went upon greater certainty than this, for he had lain in the bosom of the Father, and perfectly knew all his counsels. But to us poor supplicants it is encouragement enough in prayer for particular mercies that peradventure we may obtain them, though we have not an absolute promise. Zep 2:3, It may be, you shall be hid. In our prayers for others, we should be humbly earnest with God, though it is but a peradventure that God will give them repentance, Ti2 2:25.
II. He intercedes with God for mercy. Observe,
1.How pathetic his address was. Moses returned unto the Lord, not to receive further instructions about the tabernacle: there were no more conferences now about that matter. Thus men's sins and follies make work for their friends and ministers, unpleasant work, many times, and give great interruptions to that work which they delight in. Moses in this address expresses, (1.) His great detestation of the people's sin, Exo 32:31. He speaks as one overwhelmed with the horror of it: Oh! this people have sinned a great sin. God had first told him of it (Exo 32:7), and now he tells God of it, by way of lamentation. He does not call them God's people, he knew they were unworthy to be called so; but this people, this treacherous ungrateful people, they have made for themselves gods of gold. It is a great sin indeed to make gold our god, as those do that make it their hope, and set their heart on it. He does not go about to excuse or extenuate the sin; but what he had said to them by way of conviction he says to God by way of confession: They have sinned a great sin; he came not to make apologies, but to make atonement. "Lord, pardon the sin, for it is great," Psa 25:11. (2.) His great desire of the people's welfare (Exo 32:32): Yet now it is not too great a sin for infinite mercy to pardon, and therefore if thou wilt forgive their sin. What then Moses? It is an abrupt expression, "If thou wilt, I desire no more; if thou wilt, thou wilt be praised, I shall be pleased, and abundantly recompensed for my intercession." It is an expression like that of the dresser of the vineyard (Luk 13:9), If it bear fruit; or, If thou wilt forgive, is as much as, "O that thou wouldest forgive!" as Luk 19:42, If thou hadst known is, O that thou hadst known. "But if not, if the decree has gone forth, and there is no remedy, but they must be ruined; if this punishment which has already been inflicted on many is not sufficient (Co2 2:6), but they must all be cut off, blot me, I pray thee, out of the book which thou hast written;" that is, "If they must be cut off, let me be cut off with them, and cut short of Canaan; if all Israel must perish, I am content to perish with them; let not the land of promise be mine by survivorship." This expression may be illustrated from Eze 13:9, where this is threatened against the false prophets, They shall not be written in the writing of the house of Israel, neither shall they enter into the land of Israel. God had told Moses that, if he would not interpose he would make of him a great nation, Exo 32:10. "No," says Moses, "I am so far from desiring to see my name and family built up on the ruins of Israel, that I will choose rather to sink with them. If I cannot prevent their destruction, let me not see it (Num 11:15); let me not be written among the living (Isa 4:3), nor among those that are marked for preservation; even let me die in the last ditch." Thus he expresses his tender affection for the people, and is a type of the good Shepherd, that lays down his life for the sheep (Joh 10:11), who was to be cut off from the land of the living for the transgression of my people, Isa 53:8; Dan 9:26. He is also an example of public-spiritedness to all, especially to those in public stations. All private interests must be made subordinate to the good and welfare of communities. It is no great matter what becomes of us and our families in this world, so that it go well with the church of God, and there be peace upon Israel. Moses thus importunes for a pardon, and wrestles with God, not prescribing to him ("If thou wilt not forgive, thou art either unjust or unkind"); no, he is far from that; but, "If not, let me die with the Israelites, and the will of the Lord be done."
2.Observe how prevalent his address was. God would not take him at his word; no, he will not blot any out of his book but those that by their wilful disobedience have forfeited the honour of being enrolled in it (Exo 32:33); the soul that sins shall die, and not the innocent for the guilty. This was also an intimation of mercy to the people, that they should not all be destroyed in a body, but those only that had a hand in the sin. Thus Moses gets ground by degrees. God would not at first give him full assurances of his being reconciled to them, lest, if the comfort of a pardon were too easily obtained, they should be emboldened to do the like again, and should not be made sensible enough of the evil of the sin. Comforts are suspended that convictions may be the deeper impressed: also God would hereby exercise the faith and zeal of Moses, their great intercessor. Further, in answer to the address of Moses, (1.) God promises, notwithstanding this, to go on with his kind intention of giving them the land of Canaan, the land he had spoken to them of, Exo 32:34. Therefore he sends Moses back to them to lead them, though they were unworthy of him, and promises that his angel should go before them, some created angel that was employed in the common services of the kingdom of providence, which intimated that they were not to expect any thing for the future to be done for them out of the common road of providence, not any thing extraordinary. Moses afterwards obtained a promise of God's special presence with them (Exo 33:14, Exo 33:17); but at present this was all he could prevail for. (2.) Yet he threatens to remember this sin against them when hereafter he should see cause to punish them for other sins: "When I visit, I will visit for this among the rest. Next time I take the rod in hand, they shall have one stripe the more for this." The Jews have a saying, grounded on this, that henceforward no judgment fell upon Israel but there was in it an ounce of the powder of the golden calf. I see no ground in scripture for the opinion some are of, that God would not have burdened them with such a multitude of sacrifices and other ceremonial institutions if they had not provoked him by worshipping the golden calf. On the contrary, Stephen says that when they made a calf, and offered sacrifice to the idol, God turned, and gave them up to worship the host of heaven (Act 7:41, Act 7:42); so that the strange addictedness of that people to the sin of idolatry was a just judgment upon them for making and worshipping the golden calf, and a judgment they were never quite freed from till the captivity of Babylon. See Rom 1:23-25. Note, Many that are not immediately cut off in their sins are reserved for a further day of reckoning: vengeance is slow, but sure. For the present, the Lord plagued the people (Exo 32:35), probably by the pestilence, or some other infectious disease, which was a messenger of God's wrath, and an earnest of worse. Aaron made the calf, and yet it is said the people made it, because they worshipped it. Deos qui rogat, ille facit - He who asks for gods makes them. Aaron was not plagued, but the people; for his was a sin of infirmity, theirs a presumptuous sin, between which there is a great difference, not always discernable to us, but evident to God, whose judgment therefore, we are sure, is according to truth. Thus Moses prevailed for a reprieve and a mitigation of the punishment, but could not wholly turn away the wrath of God. This (some think) bespeaks the inability of the law of Moses to reconcile men to God and to perfect our peace with him, which was reserved for Christ to do, in whom alone it is that God so pardons sin as to remember it no more.
What reproaches Moses had to bear from his people! But when the Lord would have avenged him on those who reviled him, he often used to offer himself for the people that he might save them from the divine anger. What gentle words he used to address the people, even after he was wronged! He comforted them in their labors, consoled them by his prophetic declarations of the future and encouraged them by his works. And though he often spoke with God, yet he was inclined to address men gently and pleasantly. Worthily was he considered to stand above all men. For they could not even look on his face and refused to believe that his sepulcher was found. He had captivated the minds of all the people to such an extent that they loved him even more for his gentleness than they admired him for his deeds.
The greater the sin, the more worthy must be the prayers that are sought. For it was not any one of the common people who prayed for the Jewish people, but Moses, when forgetful of their covenant they worshiped the head of a calf. Was Moses wrong? Certainly he was not wrong in praying, who both merited and obtained that for which he asked. For what should such love not obtain as that of his when he offered himself for the people and said, “And now, if you will forgive their sin, forgive; but if not, blot me out of the book of life.” We see that he does not think of himself, like a man full of fancies and scruples, whether he may incur the risk of some offense, as Novatian says he dreads that he might. But rather, thinking of all and forgetful of himself, he was not afraid lest he should offend, so that he might rescue and free the people from danger and offense.
For such is the compassion of the saint that he thinks death with his children sweeter than life without them. He will also make the special season his advocate and shelter himself behind the sacred festival of the Passover and will remind the emperor of the season when Christ remitted the sins of the whole world.
He sought to imitate the shepherd who would, he knew, carry on his shoulders even the wandering sheep. “The good shepherd”—these are the Lord’s own words—“lays down his life for the sheep.” One of his disciples can wish to be anathema from Christ for his brothers’ sake, his kinsmen according to the flesh who were Israelites. If then Paul can desire to perish that the lost may not be lost, how much should good parents not provoke their children to wrath or by too great severity embitter those who are naturally mild.
What a holy man, most worthy of all praise! When he came down from Mt. Sinai to the camp and saw the people exultantly and sacrilegiously posturing before the idol, he was roused to anger, broke the tablets in front of them and ordered one or other of them to be slain by the sword. But when comprehensive disaster loomed, he prayed that he himself should be destroyed rather than that the entire nation should perish. Both attitudes were devoted and splendid. Moses was right to converse with the divine clemency, for he loved to carry out its decrees. At the same time that power is revealed by which we often escape the punishment of deserved death through the prayers of the saints. Not that anyone can change the Lord’s dispositions, but [we] must realize that the outcome is foreknown by him.
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SUMMARY
Exodus 32:32 presents Moses' extraordinary act of selfless intercession, a profound moment where he confronts God's righteous indignation against the idolatrous Israelites. In a desperate plea, Moses petitions God to forgive their grievous sin, offering an astonishing alternative: if divine pardon is withheld, his own name should be erased from God's sacred register. This declaration powerfully illuminates Moses' unparalleled love and solidarity with his people, the severe spiritual consequences of their rebellion, and the immense, sacrificial burden of his leadership.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 32:32 powerfully employs several literary devices to convey its profound theological and emotional weight. Hyperbole or Extreme Intercession is strikingly evident in Moses' willingness to sacrifice his own spiritual standing and perhaps even eternal destiny for the sake of his people. This dramatic offer underscores both the immense gravity of the Israelites' sin and the profound depth of Moses' love, compassion, and commitment to them. This act of intercession also functions as a significant foreshadowing of the ultimate intercessor, Jesus Christ, who would truly bear the curse and be "blotted out" (experiencing spiritual separation and death) for humanity's sin. There is a stark contrast presented between the faithlessness, rebellion, and ingratitude of the Israelites and Moses' unwavering faithfulness, selflessness, and bold advocacy before God. Furthermore, "thy book which thou hast written" functions as a potent symbol of divine record, eternal life, covenant standing, and divine remembrance, making the threat of being "blotted out" a vivid and terrifying representation of spiritual death and exclusion from God's presence and favor.
THEOLOGICAL AND THEMATIC CONNECTIONS
Moses' intercession in Exodus 32:32 is a profound theological statement, highlighting several critical biblical themes. It underscores the concept of substitutionary intercession, where one stands in the gap for another, bearing their burden and advocating for their forgiveness, though Moses' offer was not ultimately accepted as a sufficient atonement for sin. It reveals the inherent tension between God's holy justice, which demands a response to sin and cannot simply overlook transgression, and His boundless mercy, which can be moved by sincere repentance and intercession. The "book" concept introduces the theme of divine record-keeping, which develops throughout Scripture into the "Book of Life," signifying those chosen, redeemed, or eternally preserved by God. This passage also implicitly teaches about the cost of sin and the necessity of divine intervention for reconciliation.
REFLECTION AND APPLICATION
Moses' selfless plea in Exodus 32:32 stands as a powerful and enduring challenge to believers today, calling us to cultivate a love for others that transcends personal comfort and even spiritual security. It mirrors Moses' willingness to put his own standing at risk for the sake of his people, demonstrating a profound identification with their plight. This passage compels us to engage in fervent, selfless intercession for those who have strayed from God's path, understanding the immense gravity of sin and the desperate, absolute need for divine mercy and grace. It reminds us that true spiritual leadership, whether exercised within the church, family, or broader community, often involves bearing the burdens of others, standing courageously in the gap, and advocating passionately for their spiritual well-being, even when such advocacy comes at a significant personal cost. Ultimately, it prompts us to deeply consider the depth of our compassion for the lost and broken, and our readiness to sacrifice for the redemption and spiritual flourishing of others, reflecting the heart of God Himself.
Questions for Reflection
FAQ
What is "thy book which thou hast written" that Moses refers to?
Answer: "Thy book which thou hast written" refers to a divine register or record, often understood as the "Book of Life" or "Book of Remembrance." This concept appears throughout Scripture (e.g., Psalm 69:28, Daniel 12:1, Philippians 4:3, Revelation 20:15). It signifies those who are in covenant relationship with God, whose names are recorded for eternal life, divine favor, and inclusion in His kingdom. To be "blotted out" from this book means removal from this record, implying spiritual separation, exclusion from God's eternal fellowship, or forfeiture of one's place in His covenant community. It's not about God literally forgetting someone, but about a change in their standing before Him, a loss of divine favor and eternal inheritance.
Did God accept Moses' offer to be blotted out in exchange for the people's forgiveness?
Answer: No, God did not accept Moses' offer as a substitutionary atonement for the people's sin in the way Moses intended. While God did relent from His initial intention to utterly destroy the nation, He made it clear that each individual would be held accountable for their own sin. Exodus 32:33 states, "Whosoever hath sinned against me, him will I blot out of my book." This emphasizes that human intercession, no matter how profound or self-sacrificial, cannot provide the ultimate, perfect atonement for sin. Only a perfect, sinless sacrifice, fully satisfying divine justice, could achieve that, which Moses, a sinful human, could not provide. Moses' intercession did, however, move God to show mercy and not utterly destroy the people immediately.
CHRIST-CENTERED FULFILLMENT
Moses' profound intercession in Exodus 32:32, while an extraordinary act of selfless love and a powerful example of mediation, ultimately fell short of providing full and final atonement for the nation's sin. God's response in Exodus 32:33 ("Whosoever hath sinned against me, him will I blot out of my book") makes it clear that Moses could not truly be "blotted out" as a perfect substitute for the nation's collective sin, as each individual would still be held accountable for their own transgression. This critical distinction highlights the unique and perfect fulfillment found in the person and work of Jesus Christ. Unlike Moses, Jesus did become sin for us (2 Corinthians 5:21), experiencing profound spiritual separation and the full weight of God's wrath on the cross (Matthew 27:46) so that our names might be eternally secured in the Lamb's Book of Life. He is the true Good Shepherd who lays down His life for the sheep, not merely offering to be blotted out, but actually bearing the curse of the law (Galatians 3:13) and providing the perfect, once-for-all sacrifice for sin (Hebrews 9:26). Through His eternal intercession at the right hand of God (Hebrews 7:25), believers are secured in God's book, not by their own merit or another human's plea, but by His finished work on the cross, ensuring their eternal inclusion in God's family.