If not, blot me, I pray thee, out of thy book— In Numbers 11:15. Moses makes use of an expression plainer than this, but both, no doubt, of the same import: If thou deal thus with me, kill me, I pray thee, out of hand. It can not be imagined that Moses desired to be blotted out of the book of eternal life: this desire would not only have been highly impious in itself, but utterly inconsistent with that desire of self-happiness, which is the first law of nature. Besides, such a wish was not pertinent to the point in hand. Moses was interceding with God to pardon the rebellious Israelites, and to take them again into his covenant and favour: his request respected this life and the things of it only; and therefore his petition was very natural, that, if God thought not fit to grant his request, he would blot out his name from the book which he had written; that is, take away the life which he had given him, and thus seclude him also from all the blessings of that temporal covenant which he had made with Israel; and the benefits of which God had offered (Exodus 32:10.) to transfer to himself. See 1 Kings 19:4.
God first declared to Moses, that he would utterly destroy the whole race of Israel, who had thus rebelled against him, Exodus 32:9-10. Moses intercedes, and gets this terrible purpose changed; especially by reminding the Lord of his covenant and promise to Abraham, &c. Exodus 32:13-14. Descending from the mount, Moses by the Lord's command makes a fearful example of some of the most grievous offenders; after which he returns to the mount, and renews his intercession for the preservation of the whole remaining people, and for their inheritance of God's promise; requesting that, if the Almighty determined to destroy them, he would destroy him also: upon which the Almighty declares, that they who had sinned should certainly be destroyed, though he would fulfil his promise, and lead their posterity to the promised land.
Thy book which thou hast written, is a phrase referring to God, (after a human manner, which is usual in the Mosaic writings,) as keeping a book, and therein entering the names of all his creatures; and to this many passages in Scripture refer; see Psalms 56:8; Psalms 69:28; Psalms 87:6; Psalms 139:16. Isaiah 4:3. Ezekiel 13:9 which last passage fully explains the present; neither shall they be written in the writing of the house of Israel, says the prophet. So Deuteronomy 25:6 it is said, that his name be not put out of Israel, out of that roll or register of Israel, which was supposed to be before God.—As the ideas in the Revelation, and in many other parts of the New Testament, are taken from the Old, and from the Jewish mode of thinking; so, a book of eternal life is there spoken of, no doubt, in allusion to this book of temporal life, and of the Jewish covenant to which Moses alludes. See Revelation 3:5.Philippians 4:3. An ancient bishop (Paulinus) remarks well upon this intercession of Moses, that there is a great deal of pious art and policy in the petition or proposal, as we may call it, which this great favourite and confident of God offers to him. He does not make it at all adventures, as one less acquainted with the Divine mind might do; nor does he make it out of a slight contempt of life, as one whose circumstances had brought him into despair, might do. He knew God's goodness was infinite, as well as his justice; so that, in this alternative, either be thou pleased to slay me and them together, or to spare them and me together, he was sensible he should engage God's mercy to pardon the criminals; while on their behalf he devoted himself at the same time to that justice, which cannot be supposed capable of hurting the innocent.