Exodus 32:33
And the LORD said to Moses, Whoever has sinned against me, him will I blot out of my book.
Jump to: BarnesBensonBICalvinCambridgeClarkeDarbyEllicottExpositor'sExp DctGaebeleinGSBGillGrayHaydockHastingsHomileticsJFBKDKJTLangeMacLarenMHCMHCWParkerPoolePulpitSermonSCOTTBWESTSK
EXPOSITORY (ENGLISH BIBLE)
(33) Whosoever hath sinned against me, him will I blot out.—Comp. Ezekiel 18:4 : “The soul that sinneth, it shall die.” A mere man cannot take other men’s sins on him, cannot relieve them of the penalties attached to sin, the worst of which is the depravation of the soul itself. Sin persisted in blots out from God’s book by the absolute contradiction that there is between evil and good. Even Christ’s merits cannot avail the sinner who does not put away his sin, detest it, abhor, it, revolt from it. Only One who can implant a principle of life in man can save from death.

Exodus 32:33. Whosoever hath sinned, him will I blot out of my book — The soul that sins shall die, and not the innocent for the guilty.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.Each offender was to suffer for his own sin. Compare Exodus 20:5; Ezekiel 18:4, Ezekiel 18:20. Moses was not to be taken at his word. He was to fulfill his appointed mission of leading on the people toward the land of promise.32. blot me … out of thy book—an allusion to the registering of the living, and erasing the names of those who die. What warmth of affection did he evince for his brethren! How fully was he animated with the true spirit of a patriot, when he professed his willingness to die for them. But Christ actually died for His people (Ro 5:8). Whosoever hath sinned, or, doth sin, to wit, presumptuously, obstinately, and impenitently, him will I cut off out of the land of the living, and eternally deprive of my favour and glory, and not thee who art innocent and righteous. And the Lord said unto Moses,.... In answer to his request:

whosoever hath sinned against me, him will I blot out of my book; not that anyone that is really in the book of life is ever blotted out, or that anyone predestinated or ordained to eternal life ever perish: but some persons may think themselves, and they may seem to be written in that book, or to be among the number of God's elect, but are not, and turn out obstinate impenitent sinners, and live and die in impenitence and unbelief; when it will appear that their names were never written in it, which, is the same thing as to be blotted out of it, see Psalm 69:28. Now by this answer the Lord does not absolutely refuse the request of Moses with respect to the people, though he does with regard to himself, and the blotting his name out of his book; and it is plain, by what follows, he meant to show mercy to the people, since he bids Moses go and lead them on towards Canaan, and promises an angel to go before them; though he reserves to himself a liberty to chastise this people for this sin, as he should have opportunity, along with others.

And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my {o} book.

(o) I will make it known that he was never predestined in my eternal counsel to life everlasting.

EXEGETICAL (ORIGINAL LANGUAGES)
33. Jehovah replies that He will blot out of His book not the righteous, but those only who have sinned against Him.Verse 33. - Whosoever hath sinned against me, him will I blot out of my book. Beyond a doubt, it is the general teaching of Scripture that vicarious punishment will not be accepted. "The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son - the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him" (Ezekiel 18:20). Man "cannot deliver his brother, or make agreement with God for him; for it cost more to redeem their souls, so that he must let that alone for ever "(Psalm 49:7, 8). One only atonement is accepted - that of him who is at once man and God - who has, himself, no sin - and can therefore lake the punishment of others. The Levites had to allow their obedience to God to be subjected to a severe test. Moses issued this command to them in the name of Jehovah the God of Israel: "Let every one gird on his sword, and go to and fro through the camp from one gate (end) to the other, and put to death brothers, friends, and neighbours," i.e., all whom they met, without regard to relationship, friendship, or acquaintance. And they stood the test. About 3000 men fell by their sword on that day. There are several difficulties connected with this account, which have furnished occasion for doubts as to its historical credibility. The one of least importance is that which arises from the supposed severity and recklessness of Moses' proceedings. The severity of the punishment corresponded to the magnitude of the crime. The worship of an image, being a manifest transgression of one of the fundamental laws of the covenant, was a breach of the covenant, and as such a capital crime, bringing the punishment of death or extermination in its train. Now, although the whole nation had been guilty of this crime, yet in this, as in every other rebellion, the guilt of all would not be the same, but many would simply follow the example of others; so that, instead of punishing all alike, it was necessary that a separation should be made, if not between the innocent and guilty, yet between the penitent and the stiff-necked transgressors. To effect this separation, Moses called out into the camp: "Over to me, whoever is for the Lord!" All the Levites responded to his call, but not the other tribes; and it was necessary that the refractory should be punished. Even these, however, had not all sinned to the same extent, but might be divided into tempters and tempted; and as they were all mixed up together, nothing remained but to adopt that kind of punishment, which has been resorted to in all ages in such circumstances as these. "If at any time," as Calvin says, "mutiny has broken out in an army, and has led to violence, and even to bloodshed, by universal law a commander proceeds to decimate the guilty." He then adds, "How much milder, however, was the punishment here, when out of six hundred thousand only three thousand were put to death!" This decimation Moses committed to the Levites; and just as in every other decimation the selection must be determined by lot or accidental choice, so here Moses left it to be determined by chance, upon whom the sword of the Levites would fall, knowing very well that even the so-called chance would be under the direction of God.

There is apparently a greater difficulty in the fact, that not only did the Levites execute the command of Moses without reserve, but the people let them pass through the camp, and kill every one who came within reach of their sword, without offering the slightest resistance. To remove this difficulty, there is no necessity that we should either assume that the Levites knew who were the originators and ringleaders of the worship of the calf, and only used their swords against them, as Calvin does, or that we should follow Kurtz, and introduce into the text a "formal conflict between the two parties, in which some of Moses' party were also slain," since the history says nothing about "the men who sided with Moses gaining a complete victory," and merely states that in obedience to the word of Jehovah the God of Israel, as declared by Moses, they put 3000 men of the people to death with the sword. The obedience of the Levites was an act of faith, which knows neither the fear of man nor regard to person. The unresisting attitude of the people generally may be explained, partly from their reverence for Moses, whom God had so mightily and marvellously accredited as His servant in the sight of all the nation, and partly from the despondency and fear so natural to a guilty conscience, which took away all capacity for opposing the bold and determined course that was adopted by the divinely appointed rulers and their servants in obedience to the command of God. It must also be borne in mind, that in the present instance the sin of the people was not connected with any rebellion against Moses.

Very different explanations have been given of the words which were spoken by Moses to the Levites (Exodus 32:29): "Fill your hand to-day for Jehovah; for every one against his son and against his brother, and to bring a blessing upon you to-day." "To fill the hand for Jehovah" does not mean to offer a sacrifice to the Lord, but to provide something to offer to God (1 Chronicles 29:5; 2 Chronicles 29:31). Thus Jonathan's explanation, which Kurtz has revived in a modified form, viz., that Moses commanded the Levites to offer sacrifices as an expiation for the blood that they had shed, or for the rent made in the congregation by their reckless slaughter of their blood-relations, falls to the ground; though we cannot understand how the fulfilment of a divine command, or an act of obedience to the declared will of God, could be regarded as blood-guiltiness, or as a crime that needed expiation. As far as the clause which follows is concerned, so much is clear, viz., that the words can neither be rendered, "for every one is in his son," etc., nor "for every one was against his son," etc. To the former it is impossible to attach any sense; and the latter cannot be correct, because the preterite חיח could not be omitted after an imperative, if the explanatory clause referred to what was past. If כּי were a causal particle in this case, the meaning could only be, "for every one shall be against his son," etc. But it is much better to understand it as indicating the object, "that every one may be against his son and against his brother;" i.e., that in the cause of the Lord every one may not spare eve his nearest relative, but deny either son or brother for the Lord's sake (Deuteronomy 33:9). "And to give" (or bring), i.e., so that ye may bring, a blessing upon yourselves to-day." The following, then, is the thought contained in the verse: Provide yourselves to-day with a gift for the Lord, consecrate yourselves to-day for the service of the Lord, by preserving the obedience you have just shown towards Him, by not knowing either son or brother in His service, and thus gain for yourselves a blessing. In the fulfilment of the command of God, with the denial of their own flesh and blood, Moses discerns such a disposition and act as would fit them for the service of the Lord. He therefore points to the blessing which it would bring them, and exhorts them by their election as the peculiar possession of Jehovah (Numbers 3-4), which would be secured to them from this time forward, to persevere in this fidelity to the Lord. "The zeal of the tribe-father burned still in the Levites; but this time it was for the glory of God, and not for their own. Their ancestor had violated both truth and justice by his vengeance upon the Shechemites, from a false regard to blood-relationship, but now his descendants had saved truth, justice, and the covenant by avenging Jehovah upon their own relations" (Kurtz, and Oehler in Herzog's Cycl.), so that the curse which rested upon them (Genesis 49:7) could now be turned into a blessing (cf. Deuteronomy 33:9).

Links
Exodus 32:33 Interlinear
Exodus 32:33 Parallel Texts


Exodus 32:33 NIV
Exodus 32:33 NLT
Exodus 32:33 ESV
Exodus 32:33 NASB
Exodus 32:33 KJV

Exodus 32:33 Bible Apps
Exodus 32:33 Parallel
Exodus 32:33 Biblia Paralela
Exodus 32:33 Chinese Bible
Exodus 32:33 French Bible
Exodus 32:33 German Bible

Bible Hub






Exodus 32:32
Top of Page
Top of Page