us. We
see the order rise out of the divine purpose; but on any of the other
constructions of the text, thwarts and contradicts it; or cannot
surely be assigned as the reason of it. SEVERAL other considerations
illustrate the subject, and confirm our construction of it.

When Moses returned to intercede for Israel, he certainly asked of God
to pardon their sin. _Oh! this people have sinned a great sin, and
have made them gods of gold--Yet now, if than wilt forgive their sin_
--That he was heard and obtained his request appears not only from the
history contained in our context, but from Moses' rehearsal of it just
before his death. He recounted the dealings of God with Israel, when
taking his leave of them on the plains of Moab--In that valedictory
discourse he reminded them of their sin on this occasion--of God's
anger against them--his threatening to destroy them, and how he
pleaded with God in their behalf, and the success which attended his
intercessions for them--"I was afraid of the anger and hot displeasure
wherewith the Lord was wroth with you, to destroy you, but _the Lord
hearkened unto me at that time also_." *

* Deuteronomy ix. 19.

Sentence of death in the wilderness was afterwards denounced against
those sinners, and executed upon them, but not to punish this sin; but
the rebellion which was occasioned by the report made by the spies who
were sent to search out the land. On that occasion Moses prayed
fervently for his people, and not wholly without effect--God had
threatened to "smite them with the pestilence, and disinherit them,"
but receded from his threatening through the prevalence of that
intercessor in their behalf--"the Lord said I have pardoned according
to thy word;" but at the same time, denounced an irrevokable sentence
of death in the wilderness against those rebels. Then Moses was not
ordered to "lead the people to the place of which God had spoken," but
commanded to go back into the wilderness which they had parted--"turn
you, and get ye into the wilderness by the way of the red sea." +

+ Numbers xiv.

At that time, the exception from the general sentence, was not in
favor of Moses and Joshua, who had been on the mount, and taken no
part in Israel's sin in making the golden calf, but in favor of Caleb
and Joshua, who dissented from the report made by the other spies;
though no intimation is given that Caleb was not with the people, and
did not sin with them in the matter of the gold