Exodus 32:30-35 And it came to pass on the morrow, that Moses said to the people, You have sinned a great sin: and now I will go up to the LORD… This second intercession of Moses is even more wonderful than the first. The question raised on that former occasion - Is Moses more merciful than God? - will, indeed, no longer occur. Those who might have been disposed to press that question then will probably not be disposed to press it now. They have since had sufficient evidence of Moses' severity. They have found that, whatever elements of character are lacking to him, he is not wanting in energy of indignation at patent wickedness. The temptation, on the contrary, may now be to accuse the lawgiver of unjustifiable and unholy anger - of reckless disregard of human life. The charge is groundless; but if, for a moment, it should appear natural, the reply to it is found in the study of this second scene upon the mount. Surely, if ever human heart laid bare its intense and yearning love for those whose sin fidelity to duty yet compelled it to reprobate and loathe, it is the heart of Moses in this new, and altogether marvellous, juncture in his history. Consider - I. THE CONFESSION MADE (vers. 30, 31). Moses makes a full confession of the sin of the people. This confession was - 1. Holy. He has just views of the demerit of the sin for which he seeks forgiveness. His impressions of its enormity are even stronger than at the time of his first intercession. So heinous does it now appear to him that he is mentally in doubt whether God possibly can forgive it. 2. Perfectly truthful Moses fully admits the people's sin. He does not make light of it. He does not seek to minimise it. Not even to secure the salvation of the people over whom he yearns with so intense an affection will he unduly palliate their offence, or feign an excuse where he knows that there is none to offer. Mark how, in both of these respects, Moses answers to the true idea of a mediator. "A mediator is not a mediator of one" (Galatians 3:20). It is his function, in conducting his mediation, to uphold impartially the interests of both of the parties between whom he mediates. Both are represented in his work. He stands for both equally. He must do justice by both. His sympathy with both must be alike perfect. He must favour neither at the expense, or to the disadvantage, of the other. These acts of intercession show in how supreme a degree this qualification of the mediator is found in Moses. He has sympathy with the people, for whose sin he is willing, if need be, even to die; he has also the fullest sympathy with God. He looks at the sin from God's standpoint. He has sympathy with God's wrath against it. He is as jealous for God's honour as he is anxious for the forgiveness of the people. He is thus the true daysman, able to lay his hand upon both. 3. Vicarious. He confesses the people's sin for them. On the depth to which this element enters into the idea of atonement, and on the place which it holds in the atonement of Jesus, see J. McLeod Campbell's work on The Nature of the Atonement. II. THE ATONEMENT OFFERED (ver. 32). The new and awful impressions Moses had received of the enormity of the people's conduct gave rise in his mind to the feeling of the need of atonement. "Now I will go up to the Lord," he says to them, "peradventure I shall make an atonement for your sin" (ver. 30). That the intercessory element entered into Moses' idea of "making an atonement" is not to be denied. But it is not the only one. So intensely evil does the sin of the people now appear to him that he is plainly in doubt whether it can be pardoned without some awful expression of God's punitive justice against it; whether, indeed, it can be pardoned at all. This sense of what is due to justice resolves itself into the proposal in the text - a proposal, probably, in which Moses comes as near anticipating Christ, in his great sacrifice on Calvary, as it is possible for any one, beating the limitations of humanity, to do (cf. Romans 9:3). Observe - 1. The proposal submitted. It amounts to this, that Moses, filled with an immense love for his people, offers himself as a sacrifice for their sin. If God cannot otherwise pardon their transgression, and if this will avail, or can be accepted, as an atonement for their guilt, let him - Moses - perish instead of them. The precise meaning attached in Moses' mind to the words, "If not, blot me, I pray thee, out of the book which thou hast written," must always be a difficulty. Precision, probably, is not to be looked for. Moses' idea of what was involved in the blotting out from God's book could only be that afforded him by the light of his own dispensation, and by his sense of the exceeding greatness of God's wrath. His language is the language of love, not that of dogmatic theology. Infinite things were to be hoped for from God's love; infinite things were to be dreaded from his anger. The general sense of the utterance is, that Moses was willing to die; to be cut off from covenant hope and privilege; to undergo whatever awful doom subjection to God's wrath might imply; if only thereby his people could be saved. It was a stupendous proposal to make; an extraordinary act of self-devotion; a wondrous exponent of his patriotic love for his people; a not less wondrous recognition of what was due to the justice of God ere sin could be forgiven - a glimpse even, struck out from the passionate yearning of his own heart, of the actual method of redemption. A type of Christ has been seen in the youthful Isaac ascending the hill to be offered on the altar by Abraham his father. A much nearer type is Moses, "setting his face" (cf. Luke 9:51) to ascend the mount, and bearing in his heart this sublime purpose of devoting himself for the sins of the nation. "Greater love hath no man than this, that a man lay down his life for his friends" (John 15:13). 2. The alternative desired. If the people must perish - this meaning also seems to be conveyed in the words - Moses would wish to perish with them. Not only has the proposal to make of him "a great nation" (Exodus 32:10) no allurement for his mind, but, if the people are to be destroyed, he would prefer to die with them. He desires no life outside of theirs. Patriotic devotion could no further go. Noble Moses! Yet only the type of the nobler than himself, who, devoting himself in the same spirit, has actually achieved the redemption of the world. See in this incident (1) The connection of a feeling of the need of atonement with just views of sin's demerit. (2) The certainty, when just views of sin are entertained, of this feeling of the need of atonement arising. In declining the proposal of Moses, God does not say that atonement is not needed. He does not say that his servant has exaggerated the enormity of the sin, or the difficulties which stand in the way of its forgiveness. He does not say that it is not by means of atonement that these difficulties connected with the forgiveness of sins are ultimately to be removed. On the contrary, the spirit of Moses in this transaction is evidently in the very highest degree pleasing to Jehovah, and so far as atonement is made for the people's sins, it is by Jehovah accepting the spirit of his sacrifice, even when rejecting the proposal in its letter. (3) The naturalness of this method of salvation. The proposal sprang naturally from the love of Moses. It expressed everything that was grandest in his character. It shadowed forth a way in which, conceivably, a very true satisfaction might be offered to Divine justice, while yet mercy was extended to the sinner. The fulfilment of the prophecy is the Cross. III. THE REPLY GIVEN. 1. The atonement is declined in its letter. God declares that so far as there is to be any blotting from the book of life, it will be confined to those who have sinned. It may be noted, in respect to this declinature of the proposal of Moses that, as above remarked, it does not proceed on the idea that atonement is not needed, but (1) Moses could not, even by his immolation, have made the atonement required. (2) God, in his secret counsel, had the true sacrifice provided. (3) Atonement is inadmissible on the basis proposed, viz. that the innocent should be "blotted out from the book of life." Had no means of salvation presented itself but this, the world must have perished. Even to redeem sinners, God could not have consented to the "blotting from his book" of the sinless. The difficulty is solved in the atonement of the Son, who dies, yet rises again, having made an end of sin. No other could have offered this atonement but himself. 2. While declining the atonement in its letter, God accepts the spirit of it. In this sense Moses, by the energy of his self-devotion, does make atonement for the sins of Israel. He procures for them a reversal of the sentence. Further intercession is required to make the reconciliation complete. 3. God makes known his purpose of visiting the people for their sin (ver. 34). The meaning is - (1) That the sin of the people, though for the present condoned, would be kept in mind in reckoning with them for future transgressions. (2) That such a day of reckoning would come. God, in the certainty of his foreknowledge, sees its approach. - J.O. Parallel Verses KJV: And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the LORD; peradventure I shall make an atonement for your sin. |
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