be submitted to them for their sake. Had he consented to have been a
castaway--to have become an infernal, as we have seen implied in
damnation, this would not have brought salvation to Israel. Moses'
hatred of God, and his sufferings and blasphemies, would not have
atoned for the sins of his people, or tended in any degree to turn
away the wrath of God from them.

It seems surprizing that the whole train of expositors should consider
this good man as imprecating evil on himself for the good of others,
when it is obvious that others could not have been benefited by it.
For though expositors differ respecting the magnitude of the evil,
they seem to agree that he did wish evil to himself, and pray that he
might suffer for his people! We have seen no expositor who is an
exception.

But let us attend to the prayer. _Oh! this people have sinned a great
sin; yet now, if thou will, forgive their sin; and if not, blot me, I
prey thee, out of thy book_.

We know the occasion. Israel had fallen into idolatry while Moses was
on the mount--had made an idol, and bowed in adoration before it. God
told Moses what they had done--threatened to destroy them--excused
Moses from praying for them, which had before been his duty, and
promised to reward his faithfulness among so perverse a people, if he
would now "hold his peace, and let God alone to destroy them."
But Moses preferred the good of Israel to the aggrandisement of his
own family, earnestly commended them to the divine mercy, and obtained
the forgiveness of their sin--"The Lord repented of the evil which
he thought to do unto them." But he gave at that time no intimation of
his merciful purpose toward them.