* Matthew vi. 32. + Revelations xix. 12. ++ Isaiah xliv. 22. +++ Jeremiah l. 20.—­Vid.  Cruden’s Concord. under BLOT.

When a debtor hath paid a debt, we are at no loss for his meaning, if he requests to be crossed, or blotted out of the creditor’s book; nor would doubt arise should one to whom a debt was forgiven prefer like petition.  “You will please to blot me out of your book.”

Though Moses had taken no part in this sin of Israel. he knew himself a sinner; and when praying for others:  it is not likely he would forget himself.  The occasion would naturally suggest the value, yea the necessity of forgiveness, and dispose him to ask it of God.  When others are punished, or but just escape punishment, we commonly look at home, and consider our own state; and if we see ourselves in danger, take measures to avoid it.  To a sinner the only way of safety is, repairing to divine mercy, and obtaining a pardon.  That Moses would be excited to this by a view of Israel, at this time, is a reasonable expectation.

That such was the purpose of Moses’ prayer for himself is clearly indicated by the answer which was given to it—­For the blotting out of God’s book, is doubtless to be understood in the same sense in the prayer, and in the answer; and the latter explains the former.

Oh! this people have sinned a great sin—­Yet now, if thou wilt, forgive their sin; and if not—­if thou wilt not forgive their sin —­blot me, I pray thee, out of thy book, which thou hast written.  And the Lord said unto Moses, WHOSOEVER hath sinned against me, HIM will I blot out of my book:  THEREFORE now go lead the people unto the place of which I have spoken unto thee.

The passage thus presented to our view, seems scarcely to need a comment; but such sad work hath been made of this text, and such strange conclusions been drawn from it that it may be proper to subjoin a few remarks.

That God had threatened to “destroy that people and blot out their name from under heaven”—­that Moses had prayed for them—­and that “the Lord had repented of the evil which he thought to do unto them” we have seen above.  And here Moses is ordered to resume his march, and carry up the tribes to the promised land, and the reason is assigned—­ “whosoever hath sinned against me, him will I blot out of my book, therefore, now go lead the people to the place of which I have spoken unto thee.”

When we thus view the subject can a doubt remain respecting the sense of this text? (But keeping in view the reason here assigned for the renewed order given to Moses to conduct the tribes to Canaan, namely, God’s determination to blot of his book—­whosoever had sinned against him, in this affair) let us try it in the different senses which have been put upon it.

I. We will suppose blotting out of God’s book, to mean destroying soul and body in hell.  The divine determination to shew no mercy to Israel, is then the reason assigned for the order here given to Moses.  The prayer and answer stand thus—­Now if thou wilt, forgive this people—­Answer—­I will not hear thy prayer for them—­no mercy shall be shewn them, but utter, eternal destruction be their portion—­ THEREFORE now go lead them to the promised land!