This is actually not the first time such a thing occurs in Biblical narratives. When Moses comes down from Mount Sinai in Exodus 32, he finds the assembly worshipping golden calves as if these metal forms crafted by Aaron are what brought them out of Egypt (32:1-8). Yahweh says that he will destroy them and make a great nation of Israel through Moses (32:9-10), Moses appeals to God on behalf of the community (32:11-13), and God relents (32:14). As with Exodus 32, Numbers 14:20 says that God relents, forgiving the rebellious people who had gone as far as to talk about stoning Moses, Aaron, and Joshua. More than once has Moses asked for the preservation of Israel in spite of its errors and more than once has God chosen this.
It is important that this is case where one person asks for forgiveness on behalf of others and the forgiveness is bestowed. This would not have to be soteriological forgiveness (2 Peter 3:9) that would spare them from being killed in Gehenna after their resurrection (Daniel 12:2, Matthew 10:28, John 3:16, 5:28-29, 2 Peter 2:6). No one is given this status except when they request it or commit to Yahweh/Christ (John 3:16 again, as well as verses like Revelation 22:17). However, though the collective Israelites were forgiven, someone still had to ask for it [1], or else God would not have done so. The person in this case happened to be Moses rather than the individuals he interceded for. Indeed, they were not absolved of all judgment because God still decreed that the offending Israelite parents who complained about their children being taken by other people would die in the wilderness before their children would enter the Promised Land (Numbers 14:21-35).
The Biblical doctrine on forgiveness always requires that someone ask for it in order to receive it. While it is not immoral for a person to voluntarily forgive another person unprompted, as this is permissible mercy that is not required, it is never obligatory to extend forgiveness apart from a sincere request for it (Luke 17:3-4). Someone who is personally forgiven still deserves to be killed or otherwise punished if they have committed a sin that is also a Biblical crime (for instance, if they kidnap according to Exodus 21:16, they still deserve execution), and this in turn still does not clear them on a soteriological level. It is still crucial that the Torah recounts examples of God forgiving and/or sparing a wicked community because one of its righteous members asked for it, despite how the sinners are not the ones making the request.
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