LIBRARY OF THE THEOLOGICAL SEMINARY 
 
 PRINCETON, N. J. 
 
 G-reen Fund 
 
 Dirision.^3.\2A5 
 Section.xA...\^. I O 
 
A CRITICAL AND EXEGETICAL 
 COMMENTARY ON EXODUS. 
 
A CRITICAL AND EXEGETICAL 
 COMMENTARY 
 
 THE BOOK OF EXODUS. 
 
 Mifli a jflcfa Kriinslutiou. 
 
 JAMES G. MURPHY, LL.D., T.C.T)., 
 
 PROFESSOR OF HEBREW, BELFAST. 
 Al THilR OF ••COMMK.START ON TIIK BOOK OF c;F.NFSI«." 
 
 EDINBURGH: 
 T. .t T. CLAEK, 38 GEORGE STREET: 
 
 LONDON : HAMILTON, ADAMS, & CO. ; 
 
 ITBLIN : J. KOBERTSON & CO. HKI.! AST : C AITCHISON. 
 
 MDCCCT.XVr. 
 

PREFACE. 
 
 If the one God make a world and write a book, it is to be 
 expected that nature and Scripture will agree. But their in- 
 terpreters may differ. It is notorious that there has been a 
 philosophy that was only vain deceit — a science, falsely so- 
 called. This was simply a false interpretation of nature. It 
 could not be presumed that such would agi'ee with the Bible. 
 It is equally well-known that false principles of interpretji- 
 tion have been applied to the Scripture, the results of which 
 have also been at variance with nature. Admittinsr, however, 
 the word and the work to come both from God, men, with the 
 narrow and partially erroneo\is philosophy of their day, have 
 endeavoured to harmonize them. In doing so, they have in 
 some instances imposed a sense upon Scripture which has 
 eventually turned out to be incongioious with the conclusions 
 of a wider and more exact philosophy. But while the former 
 results of speculative and scientific inquiry have been modified 
 or reversed, it has been generally taken foi* granted that the 
 old meanings attached to those portions of Scripture that 
 touch upon physical or metaphysical phenomena remain true 
 and incontrovertible. 
 
 It is to be remembered, however, that these meanings 
 flowed from minds otherwise well cultivated, but at the same 
 time imbued with the errors of their day on physical and 
 other questions. Their mistaken preconceptions insensibly 
 guided their interpretation ; and hence they found in Scrip- 
 
vi PEEFACE. 
 
 ture, and fixed upon it, the prejudices of a dogmatic science. 
 And there are actually men of critical and cultivated minds, 
 open to the advancing and astonishing disclosures of modern 
 science, who reject with impatience, and pronounce to be in- 
 genious trifling, any attempt at an interpretation of Scripture 
 free from the prejudices of the past, and in harmony with the 
 science of the present. They assume that the interpreter has 
 already done all justice to these parts of Scripture, and regard 
 it as a settled point that this venerable record of the past is 
 and must have been out of harmony with the present state of 
 science. 
 
 If the Scripture was a book of merely human origin, we 
 mio-ht acquiesce in this conclusion. In that case, being com- 
 posed, most of it, long before the Christian era, and all of it 
 lono- before the era of physical science, it must have partaken 
 of the errors of its age. And the wonder would be, not that 
 it contains the few errors on physical questions which some 
 interpreters find in it, but that it does not contain a multitude 
 of others common to the ages in which it was produced. The 
 Mosaic cosmogony, history, and philology, even according to 
 the common interpretation, solve questions, which without 
 their aid speculation and science have attempted in vain. It 
 need scarcely be added that the theology and ethics of the 
 Pentateuch, not to speak of the New Testament, far transcend 
 all the attainments of unassisted human reason. The appear- 
 ance of such a volume in such an age is simply unaccount- 
 able on the hypothesis of its human origin. 
 
 The Scripture, however, claiming and proving itself in so 
 many ways to be of divine origin and authority, is clearly as 
 liable to be misinterpreted as nature. It is positively more 
 so. Nature comes directly from the hand of God, and shows 
 no traces of a human hand, except what havoc sin has wrought 
 in man. Yet it has been long and grievously misapprehended 
 by the haste or pride of its interpreters. But Scripture comes 
 from God through the minds and utterances of men. Hence 
 it expresses the revelations of God in the phraseology of un- 
 
prf:face. vii 
 
 tutored or misinformed man. It presents, therefore, an in- 
 cidental element of relative imperfection in the mode of 
 expression. How much more, then, is it liable to be misun- 
 derstood by an interpreter, who is himself led astray by the 
 errors of his own or past times? 
 
 A free and fair thinker will feel that a divine communica- 
 tion, if such may be, must achieve the difficult, and to man 
 impossible, task of conveying a system of truth in the imj)er- 
 fcct vehicle of human language, without coming into real 
 conflict with the facts of nature. Now it is j)lain that a com- 
 munication so expressed, though it be in fundamental harmony 
 with nature, may appear not to be so from casual phrases, 
 which convey a fact, indeed, plainly enough, but in terms 
 which involve an old or popular misconception regarding it. 
 Thus when we say, "the sun sets," the event intended is ade- 
 quately expressed, and perfectly understood, though the terms 
 fail to give a strictly accurate account of what actually takes 
 place. And only when we have succeeded in disentangling 
 the error unavoidably belonging to the medium of communi- 
 cation are we at liberty to regard the meaning remaining in 
 the words as the statement intended by the sacred record. 
 Hence, in receiving a divine revelation couched in human 
 words, it is only fair that we discount any error that may 
 incidentally lurk in the ordinary phraseology of the time. 
 
 This law for the exposition of a divine record, though 
 evident in itself, and demanded by equity, has yet had to 
 force its way in all ages to acceptance and authority. When 
 Galileo, in the seventeenth century, proclaimed that the earth 
 had a diurnal motion on its axis, and an annual motion round 
 the sun, he was condemned for teaching what was contradic- 
 tory to the assertions of the Bible. His judges were not 
 aware, or did not admit of the fair and obvious principle of 
 interpretation which has now received a partial recognition. 
 No one now maintains that the Scriptures assert that the 
 earth stands still, while the sun performs a diurnal revolution 
 in twenty-four hours. Yet there are men in this nineteenth 
 
VIU PREFACE. 
 
 century who regard with hesitation, if they do not turn away 
 with undisguised distrust from any attempt to apply this or 
 any other equally fair rule of hermeneutics to those portions 
 of the Bible which are presumed to be repugnant to the con- 
 clusions of physical science. We could understand this, if its 
 divine authority were to be abandoned. But with its claim 
 to be given by inspiration of God before us, we submit that 
 it is as well entitled to an amended interpretation as nature 
 itself. Natural science receives a constant readjustment as 
 new facts disclose themselves to the enlightened observer. 
 Biblical science has a still more pressing claim to a similar 
 reconstruction, inasmuch as it has long suffered from a defect- 
 ive mode of elucidation, not based on a fair estimate of itself, 
 but biassed by a false view of nature. The interpreter of 
 nature amends his method under the force of accumulated 
 experience. Let the interpreter of Scripture enjoy the same 
 right. Especially let him be released from the bondage which 
 the vain philosophy of a bygone age has imposed upon him. 
 Liberated from the prejudices of the past, and standing in the 
 light of present science, let him at least make the attempt to 
 interpret Scripture as the word of God, that must be in real 
 harmony with the works of God. It will be time enough to 
 abandon the theory of divine inspiration when right principles 
 of hermeneutics, freely and fairly applied, fail to bring out a 
 meaning that will be in harmony with the indubitable facts 
 of nature. 
 
 The same line of reasoning applies to moral and meta- 
 physical questions as to physical. Let us fully apprehend 
 the foundations of our mental philosophy before we make it 
 the standard by which we are to test the morals of Scripture, 
 And let us be scrupulously faithful in ascertaining what is the 
 precise meaning of Scripture, before we pronounce it to be at 
 variance with any first principle of ethical or metaphysical 
 truth. 
 
 The interpretation of the Book of Genesis, offered by the 
 present writer to the public in 1868, was the issue of an 
 
PREFACE. IX 
 
 attempt to ascertain the meaning of that venerable portion of 
 lioly writ according to cxegetical rules, which reviewers have 
 admitted to be just, and one has even ])ronounced it to be a 
 series of truisms. Some results of this interpretation were, 
 it" not new, yet sufficiently remarkable. The record of the 
 primeval creation was found to be contained in the first 
 verse of Genesis. The state of at least a portion of the 
 surface of the earth antecedent to the six days of creative 
 effort, is described in the second verse. The creation, narrated 
 in the remainder of the first chapter, is partial in regard both 
 to time and place, being accomplished in six literal days, and 
 confined in range to that portion of the earth's surface which 
 was declared in the second verse to be waste, void, and dark. 
 The deluge is limited to a still narrower area, extending only 
 to the region inhabited by man. The ark was designed and 
 constructed to preserve only such animals of a domestic and 
 harmless kind as might have become extinct, because they 
 were limited in range. It did not, therefore, receive animals 
 residinfj in more distant rejiions, or belon^in" to an earlier 
 creation. The six days' creation, moreover, furnishes an in- 
 stance of a local centre of creation, and consequently favours 
 the presumption of other local and previous centres of creation 
 for different orders of animal and vegetable life. These and 
 other similar results, are elicited from the text, it is submitted, 
 by a natural and unstrained interpretation. 
 
 It may be said that in both these cases the terms of the 
 descriptions are universal, and the interpretation has been uni- 
 formly so. But it is to be remembered that there was a 
 universality at first both in regard to man and the objcct.«» 
 known to him. And hence the terms of the text agree with 
 the original compass of human experience. But when the 
 terms land, animal, kc, come to have an extent of meaning 
 beyond what was known or contemplated in primeval times, it 
 is manifest that an error may be insensibly imported into the 
 sense ; because what ap])lied to these terms in their original 
 extension may not be true of the new parts of their extension- 
 
X PREFACE. 
 
 And this error will progressively increase in amount until the 
 land becomes the terraqueous globe, and the animals comprise 
 all the species existing thereupon. 
 
 The present volume on Exodus is a second contribution to 
 the exposition of the Old Testament, and to the practical 
 demonstration, that a just interpretation of the volume of 
 inspiration will obviate supposed difficulties, which have arisen 
 mainly from misapprehension, and bring out more strikingly 
 and uniformly its essential harmony with science, reason, and 
 history. It removes, in the author's apprehension, any im- 
 possibilities that may have seemed to lie in the natural events 
 that are recorded in the narrative. This is a matter of the 
 first importance not only in regard to the credibility of the his- 
 tory, but in reference to the origin and structure of the whole 
 Pentateuch. For while the historical validity of the document 
 stands, the free handling, by which the text is parcelled out 
 and distributed among a succession of authors, the earliest of 
 whom lived centuries after the events occurred, loses the basis 
 on which alone it can be securely erected ; and the evidence 
 for its Mosaic authorship rests upon a foundation which can- 
 not be moved. 
 
 The resources for the vindication of the historical veracity 
 of the narrative in Exodus are far from being exhausted. The 
 elucidation of Egyptian history by the labours of Lepsius, 
 Rawlinson, Hincks, Talbot, and otherS' — the restoration of its 
 chronology, to which Dr. Hincks has contributed some most 
 interesting and valuable papers — the investigation of the his- 
 torical and anthropological traces which remain of the migra- 
 tions of ancient tribes — and the conclusions of a thoroughly 
 discussed theory of national and social economy, will yet 
 throw a flood of light on the exodus of Israel and the events 
 consequent upon it. The profounder investigations of ethical 
 and political questions, and the prosecution of the abstruse 
 but important and practical inquiry into the mode of training 
 families and nations in the conception, reception, and perpe- 
 tuation of true ideas, beliefs, and cognitions respecting God, 
 
PREFACE. xi 
 
 and their practical relation to liim, will also open tlic way f'»r 
 a juster coinpiehension of the meaning of Exodus, as well an 
 the other books of the Pentateuch. 
 
 Such, indeed, is the apologetic view of the bearing of those 
 studies on the book. But the real character of the books of 
 Moses, as the primeval portion of the word of God, precisely 
 reverses this bearing. The Pentateuch is the light of revela- 
 tion shedding its salubrious beams on those questionin<o> of the 
 spirit of man, on those themes which have been darkened and 
 confused by the entrance of sin. And when men come to 
 acknowledge the divine authority, and penetrate into the true 
 meaning of this second book of it, this book of moral resolv- 
 ings, and teachings, and doings, they will find in it a safe 
 guide to new and sound views of ethical, political, and educa- 
 tional science. It would not be ea.sy to exaggerate the im- 
 portance of that book which recounts the separation of the 
 cliosen people of God from the world, the giving of the moral 
 law, and the setting up of the tabernacle, which symbolises 
 the way of reconciliation and communion with God. 
 
 The method of exposition pui-sued in this volume, as well 
 as in that in Genesis, is the following : — Fir.st, the general 
 arrangement and division of topics in the book are brought 
 under notice. Next, at the head of each section, a few pro- 
 minent words are quoted and briefly expounded for the sake 
 of readers acquainted with Hebrew, who are supposed to 
 peruse the section in. the original. Then follows a translation 
 of the section, which is designed to be a mere revisi(m of the 
 Authorised Version. This the reader will compare with the 
 ■original, or with the corresponding portion of his English 
 Bible. The commentary then appended is designed to explain 
 the momentous import of the historical facts recor<led, to 
 mark their bearing on the highest interests of man, and to 
 unfold the great principles of ethical and theological tnitli 
 which are stated for his guidance and comfort. These arc 
 obviously the weightiest questions that can engage the atten- 
 tion of man. Certain and definite answers on these all-im- 
 
XU PREFACE. 
 
 portant topics are to be found in the books of revelation, and 
 in no other quarter. We have, therefore, the strongest mo- 
 tives to examine the Scriptures, to make ourselves acquainted 
 with their profoundly interesting contents, and to avail our- 
 selves of the information they convey to escape the penal con- 
 sequences of sin and enter upon the path of everlasting life. 
 In pursuing such investigations as these, the writer has not 
 occupied much space with those questions of literary criticism 
 which are now ably discussed in introductions to the Bible 
 and in Biblical dictionaries. He has refrained in general from 
 bewildering the reader with the enumeration of a series of 
 incongruous opinions, and has been sparing in the quotation 
 of authorities for every particular statement made. In this 
 way he has endeavoured to economise space for a more full 
 discussion, though in as concise a form as possible, of all that 
 bears upon the ways of God with man. The difficulties that 
 are started in the publications of the day have received a 
 large share of attention ; and whatever seemed to be the best 
 mode of obviating their force has been uniformly indicated in 
 an incidental way. And at the risk of some appearance of 
 dogmatism, it has been made a point in all important cases 
 if possible to arrive at and to offer to the reader a decided 
 opinion. 
 
 The author has made some contributions towards a formal 
 and direct reply to recent objections to the Pentateuch, But 
 he is content for the present with offering to the reader a 
 second instalment of the positive argument for the authority 
 and historical validity of that venerable document in this 
 attempt at the exegetical elucidation of the book of Exodus. 
 The right understanding of the Book of God is all the vindi- 
 cation it needs with the earnest reader. 
 
INTRODUCTION. 
 
 IX. EXODUS. 
 
 THE Book of Exodus is the record of a new development 
 in the ways of God with man. This is the departure of 
 the chosen people out of Egypt. They went into that land 
 a family j they came out a people. They entered as the 
 honoured and independent relatives of the Prime Minister of 
 State ; they departed as the fugitive serfs of a despotic and 
 oppressive government. They took up their abode in Goshen 
 at a time when the nations still retained some knowledge of 
 the true God, some remembrance of His covenant with man, 
 and some sense of His claim upon their reverence ; they 
 marched forth from the land of their sojourning at an epoch 
 when the iniquity of the Amorites was full, when, whatever 
 might be the case with a rare individual or tribe, the nations 
 had corrupted the knowledge of God, disregarded His cove- 
 nant, and wandered into the devious paths of will-worship. 
 Apostasy from the truth on the loftiest themes of history had 
 become the characteristic of the nations, when God brought 
 forth from the bondage of Egypt into the sphere of conspi- 
 cuous observation the nation whom he foreknew to be the 
 keepers of his sacred oracles and ordinances, the accepted 
 parties to His holy and gracious covenant, and the maintain- 
 ers and eventual disseminators of His pure and spiritual wor- 
 shi]) on earth. This great act is the topic of the Book of 
 Exodus. 
 
 From this glance at its contents, it is manifest that it is 
 
 A 
 
2 INTRODUCTION. 
 
 not the full counterpart of Genesis. That venerable docu- 
 ment is matched in gi^andeur of scope not even by the rest of 
 the Pentateuch, but only by the remainder of the volume of 
 revelation. It opens with a creation, of which man forms the 
 prominent object ; the Old Testament closes with the antici- 
 pation of a new creation (Is. Ixv. 1 7), in which also man will 
 hold the conspicuous place ; and the New Testament records 
 the atoning obedience of Christ, and the quickening work of 
 the Holy Ghost, as the guarantee and earnest of that new 
 creation, the consummation of which it again announces to 
 the Church (2 Pet. iii. 13). Genesis also touches upon the 
 history of the whole race of man, and even after the call of 
 Abraham traces the peaceful intercourse subsisting between 
 the chosen family and the rest of mankind. Exodus marks 
 the full-o-rown antao*onism between the chosen nation and 
 the heathen world, records the violent separation between the 
 two, and then confines itself mainly to the history of the 
 party that remained in communion with God. Fits distin- 
 guishing event, the exodus, is accordingly the prototype of 
 that great event in the experience of the individual, in which 
 he comes out from the bondage of the flesh into the freedom 
 of the Spirit, as well as of those great occasions^ the history 
 of the Church in which it reasserts its spiritual life and liberty, 
 and passes w^ith all the determination of new-born principle 
 from the wilful service of sin into the conscientious obedience 
 of holiness. This coming out is a process continually going 
 on during the history of the Church until all have come out, 
 and the doomed world is given over to everlasting destruction.)) 
 It is the manner of Scripture to signalise the primary event 
 in any given series as a lesson and example to all future 
 generations. In Genesis are recorded all kinds of origins or 
 births, and, among others, the birth of Isaac, the seed of pro- 
 mise. In Exodus is recounted the deliberate action of the 
 new-born, in coming out of the land of bondage. The wilder- 
 ness between this land and the land of promise, the troubles, 
 temptations, and failings of such a state of life, the giving of 
 the law to a new-born and emancipated people, the setting up 
 of the ordinances of a huly religion, are all typical events, pre- 
 fio-uring others of a like nature, but of still grander and 
 grander import. They do not stand alone on memory's 
 
INTRODUCTION. 3 
 
 tablet, but embody a principle of consUmt value, which comes 
 out in a series of analogous events in the course of human 
 atiairs. They are standing monuments in the great field of 
 the past, written in legible charactere on the page of history 
 for the instruction of coming days. They lodge in the mind 
 of man the principles which they exemplify, never afterwards 
 to be dislodged from the hereditary wisdom of the race. His- 
 tory has been said to be philosophy teachijig b}'- examples, 
 and this is nowhere so true as in that history which describes 
 events from a heavenly point of view, selects them with a 
 divine intuition of their exemplary character, and places them 
 on record for the express purpose of instilling into men's 
 hearts the great principles of sacred truth. 
 
 The scope of the Book of Exodus, however, is not to be 
 limited to the mere fortunes of the chosen people. Even if 
 it stood alone, its communications could not be confined to 
 so narrow an area. But preceded by the Book of Genesis, 
 and forming a continuation of that work, it has an essential 
 and important bearing on the destinies of the whole race of 
 man. It details a certain stage of that momentous j)rocess, by 
 which the covenant of God with man is to be upheld, and its 
 benefits secured for a growing proportion of our fallen race, 
 until at length the main body at least of all kindreds and 
 tongues returns to God. This imparts a new dignity to the 
 recoi*4 now before us, and imposes a higher significance on 
 the characteristic events which it celebrates. The chosen 
 nation are interesting no longer merely on account of them- 
 selves as an end contemplated by the Great Designer, but on 
 account of their paramount importance as a means of incal- 
 culable blessing to the whole family of man. The oracles of 
 God flow forth in gradual stream from the mouths of their 
 prophets. /The system of symbolic ordinances shadowing forth 
 the way of salvation is set up and administered among them. 
 The Messiah, who was revealed in these oracles, and fore- 
 shadowed by these ordinances, is to be born of this people, to 
 make a propitiation not only for their sins, but for those of 
 the whole world, fulfil the recpiirements of the ancient cove- 
 nant on behalf of man, and so to receive the heathen for His 
 inheritance, and the uttermost parts of the earth for His pos- 
 session. In the exodus of this peculiar people out of Egypt, 
 
4 INTRODUCTION. 
 
 therefore, we are in the very pathway of that great transac- 
 tion, by which He with whom one day is as a thousand years, 
 and a thousand years as one day, will eventually bring all the 
 nations of man again into reconciliation with Himself This 
 is the sublimest enterprise in which the interests of man can 
 be concerned./ 
 
 This book is a regular and orderly piece of composition. Hence 
 it admits of easy analysis into its component parts. The exodus 
 itself is the central event of the drama, and is embraced in 
 six chapters (xiii.-xviii.) That which precedes naturally falls 
 into two parts : the first of which recounts the bondage of 
 Israel in Egypt, with the rise of the leader in this great move- 
 ment, in six chapters (i.-vi.) ; the second narrates the ten 
 plagues or momentous strokes of judgment, by which the 
 opposition of the Egyptian monarch is overcome, and the way 
 opened for the exodus of the liberated people, in other six 
 chapters (vii.-xii.) The portion of the book which follows the 
 main act is also divided between two important topics, the 
 lawgiving and the tabernacle. The former occupies six 
 chapters more (xix.-xxiv.), and the latter extends over the 
 remaining sixteen ; of which seven (xxv.-xxxi.) contain the 
 specifications concerning the tabernacle, its furniture and 
 officials ; three (xxxii.-xxxiv.) relate a wild outbreak of will- 
 worship among the people who had just escaped from bondage ; 
 and the last six (xxxv.-xl.) record the construction of the 
 tabernacle and the commencement of the divinely instituted 
 national worship. 
 
 This book is composed in the customary style and method 
 of the sacred writer. It forms a complete whole and closes 
 with a crownino- event. The writer has this end in view 
 throughout the work, and advances to it with undeviating 
 tenacity of purpose. Hence he omits those collateral topics, 
 which are not essential to the main thread of his narrative, 
 and tend to disturb the unity and mar the effect of the whole. 
 These he will take up hereafter in their appropriate con- 
 nexion. 
 
INTRODUCTION. 6 
 
 The following table exhibits the arrangement of the book 
 as indicated above : — 
 
 /f I. Israel opjiressal in Kgypt, i. 
 
 Sect. I. l^ond-l II. Moses bom and bivd, ii, 
 
 age iu Egypt. 1 III. Moses called and tuinniissioned, iii., iv. 
 
 L IV. Moses eutei"s ou his oflice, v.-vi. 
 
 f V. The first three plagues, 
 Sect. II. Ten j VI. The second tliree plagues, 
 Plagues. 1 VII. The third three plagues, 
 
 L\'11I. The teuth plague. Passover, 
 
 Sect. III. E.xo- ( IX. The escajx; of Israel, 
 dus. \ X. Joui-ney from Elim to SLuai, 
 
 Sect. IV. Law- ( XI. The Moral Law, 
 giving. \ XII. The Civil Law, 
 
 o y T- 1 ^ (XIII. Plan of the Tabernacle, xxv.-x,\.vi. 
 
 ,\ • ■ t - K jy The first breach of the Covenant, xxxii.-xxxiv. 
 I '^ ^' (XV. The Tabernacle made aud set up, XXXV. -xJ. 
 
 02 
 
 Q 
 
 o 
 
 w 
 
 vii. 
 
 -viii. H». 
 
 
 viii 
 
 2U-ix. 1 
 
 2 
 
 ix. 
 
 i;;-x. 
 
 
 xi., 
 
 xii. 
 
 
 xiii 
 
 -XV. 
 
 
 xvi 
 
 -xviii. 
 
 
 xix 
 
 ,xx. ~~l 
 
 
 xxi 
 
 -xxiv. 
 
 
COMMENTAEY. 
 
 SECTION I. THE BONDAGE IN EGYPT. 
 
 I. ISRAEL OPPRESSED IN EGYPT. Ex. i. 
 
 V. 11. DO tribute, levy, task, work done by a serf for liis 
 Lord. Keil understands by it the serf or socager liiniself. 
 But Esther x. 1 is against this. 
 
 dna Pith')m, Uiiduj in Sept., is identified with Udrou/io; in 
 Herod, ii. 158; or, omitting the Egyptian article, ©oD//, in the 
 hiter geographers. Brugsch derives it from 'pa, abode, ami 
 l\i7ii or Atum, the sun after setting. 
 
 DP'piO Raamses, ' ra/j^saari in Sept. It is rendered "son of 
 Ra," the sun, wlio was worshipped at On or Heliopolis. 
 
 V. 1 5. nnDt^ Shiphrah, hrhjldiiess, heautij. nyis Pu'ah 
 for njns^ splendour (Simonis). 
 
 V. IG. D^^^^ i^otters wheel, birth-stool. Tliis word occui-s 
 only twice in Scripture. In Jer. xviii. 3 it denotes the pot- 
 ter's wheel. In the present passage it seems to signify the 
 receptacle into which the new-born infant comes fiom the 
 womb. Both these utensils may have been originally of 
 stone (|3N). Gen. xxviii. 11. 
 
 V. 21. CJii^ Dn^ t']}]\ And iiuidc them hon,ses, gave them 
 not only husbands but childi'cn, who constitute faniiliea The 
 
8 ISRAEL OPPRESSED IN EGYPT. 
 
 pronoun DH is masculine. But the plural masculine is occa- 
 sionally applied to the female. (See Gen. xxxi. 9). 
 
 V. 22. "ix^ a river, in Memphitic iaro, in Sahidic iero, a 
 term generally applied to the Nile. 
 
 And these are the names of the sons of Israel, who came into Miz- 
 raim ; every man and his household came with Jacob. 2 Reuben, 
 Simon, Levi and Judah, 3 Issakar, Zebulun, and Benjamin, 4 Dan 
 and Naphtali, Gad and Asher. 5 And all the souls that came out of 
 the thigh of Jacob were seventy souls : and Joseph was already in 
 Mizraim. 6 And Joseph died, and all his brethren and all that gene- 
 ration. 7 And the sons of Israel were fruitful, and increased and 
 multiplied, and waxed exceedingly mighty ; and the land was filled 
 with them. *[[ 1. 
 
 8 Then arose a new king over Mizraim, who knew not Joseph. 
 
 9 And he said unto his people, Behold, the people of the sons of 
 Israel are more and mightier than we. 10 Come, let us deal wisely 
 with them, lest they multiply, and it come to pass, that a war falleth 
 out, and they also join with those that hate us, and fight against us, 
 and get up out of the land. 11 And they set over them task- 
 masters to afflict them with their burdens : and they built-treasure- 
 cities for Pharaoh, Pithom, and Eaamses. 12 And as they afflicted 
 them, so they multiplied, and spread : and they were vexed because 
 of the sons of Israel. 13 And Mizraim made the sons of Israel serve 
 with rigour. 14 And they embittered their life with hard service, in 
 clay, and in brick, and in all service in the field ; with aU their ser- 
 vice which they laid on them with rigour. 
 
 15 And the king of Mizraim said to the Hebrew mid wives, of 
 Avhom the name of the one was Shiphrah and the name of the other 
 Puah. 1 6. And he said. When ye deliver the Hebrew women and 
 look upon the stool, if it be a son, then ye shall kill him, and if it be 
 a daughter, tlien she shall live. 17 And the midwives feared God, 
 and did not as the king of Mizraim spake unto them, but saved the men- 
 children alive. 18 And the king of Mizraim called the midwives, 
 and said unto them. Why have ye done this thing, and saved the 
 men-children alive ? 19 And the midwives said unto Pharoh, Because 
 the Hebrew women are not like the Mizrite women ; for they are 
 lively ; and have brought forth ere the midwife comes in unto them. 
 20 And God dealt well with the midwives : and the people multiplied 
 and waxed very mighty. 21 And it came to pass, because the mid- 
 wives feared God, that he made them houses. 22. And Pharoli 
 charged all his people, saying, Every son that is born ye shall cast 
 into the river, and every daughter ye shall save alive. IT 2. 
 
EXODUS I. 1 -7. 9 
 
 It is the custom of the Siicrcd writer to note the ^e.at 
 moments and turning points in the history of God's dealings 
 witli man, and to pass lightly over the current of events that 
 flow naturally from the tendency thus given. The entrance 
 into Egypt was one of those leading n)ovenients : the departure 
 from it is another. The intervening period of 210 years is 
 summed up in the chapter before us, if w'e except certfiin 
 events relative to Jacob and Joseph, which wind up the set- 
 tlement of the chosen family in Egy})t, and a few circum- 
 stances concerning Moses which are introductory to the na- 
 tional migration. The j)rcsent chapter recounts the extra- 
 ordinary increase of the family of Israel, and the ineflectual 
 measures taken by the king of Egypt to check their growth. 
 
 Ver. 1-7. The increase of the chosen seed. Here the 
 historian, after the manner of Hebrew comj)osition, goes back 
 to the descent of Israel into Egypt as the starting point of 
 the new train of events about to be related. And these are 
 the names. The recapitulation of the heads of houses in 
 Jacob's family prepares the way for the vast augmentation 
 about to be recorded. Of Israel. This word is here well 
 chosen. The significance of the name, and the occasion of 
 its application, still lived in the memory of the patriarch's 
 posterity. The outward privileges of the prince that had 
 power with God and with maii descended to them, and the 
 inward character that corresponded with such a parentage was 
 no doubt to be found in many of them. And now that the 
 estrangement of the nations from the true God was become 
 general and obvious, it was the more necessary that the 
 chosen family should be reminded by this sacred name of 
 the high destiny to which they were called. Every man and 
 his house. They were already distributed into twelve houses, 
 when they went down into Egypt. The sons of Leah are 
 placed first, Benjamin son of Rachel next, and afterwards the 
 four sons of the handmaids. Seventy souls. Jacob himself 
 is included among the seventy souls, the natural head being 
 essential to the unity and integrity of the family. The 
 Sept. here has seventy-five, (see on Gen. xlvi. 27). Joseph 
 is now mentioned apart from the others, because he had been 
 in the country before them. v. 6. And all that generation. 
 As some of those who descended with Jacob were mere 
 
1 ISRAEL OPPRESSED IN EGYPT. 
 
 infants, more than half of the 210 years would have elapsed 
 before their decease. Tliis would bring us within twenty 
 years of the birth of Moses. v. 7. The rapid growth of 
 Israel into a nation is the fact of this paragraph. It is ex- 
 pressed as usual in Hebrew, by a climax of vei'bs ; were 
 fruitful is taken from the vegetable world, in which the 
 increase varies from a small multiple to several hundreds fold ; 
 increased (spawned, swarmed), is borrowed from the finny 
 tribes, in which the rate of increase rises to many myriads ; 
 onuUiijlied is a general word referring to number; and tvaxed 
 exceedingly mighty is a similar phrase, alluding to the strength 
 which numbers confer, composed of a verb and an adverb 
 repeated, and therefore well adapted to complete the climax. 
 Then follows the result, tlie land %vas filled with them. It is 
 quite evident that this statement implies a rate of increase 
 amazingly higher than that which was usual in those days, 
 and still higher than any that can be found in the present 
 crowded state of the world. The circumstances were favour- 
 able for such an increase. They had scope and verge in a 
 wide and thinly peopled countrj^ ; and they were placed in 
 the best of the land (Gen. xlvii. 11). These advantages 
 alone, however, could not account for their accelerated growth ; 
 for the Eg3^ptians were not much less favoured in these 
 respects. But the blessing of Jehovah the God of promise 
 was now realised to them. After a long delay the word 
 came to Israel the third patriarch, " I am God Almighty ; be 
 fruitful and multiply ; a nation and a congregation of nations 
 shall be of thee, and kings shall come ovit of thy loins," 
 (Gen. XXXV. 11). We see also the effect of the migration 
 into Egypt. In Kenaan the inevitable tendency was to lose 
 all family distinction, and merge into the nations of that 
 country. Only in a border land, on a territory specially 
 ceded to them by a people who had a national antipathy to 
 their pursuits, could a select nation have grown up without 
 coalescing in blood, in language and in institutions with the 
 surrounding tribes. Hence in Goshen the chosen family 
 gi-ows in 210 years into the chosen nation, destined to wit- 
 ness among the nations for the unity, spirituality and 
 mercy of the Creator of all. 
 
EXODUS I. 8. 11 
 
 V. S-22. Tlie unwarrantable measures taken l)y the kin«^ 
 of Egypt to check the growth of tlie people. These were 
 three ; to impose slave-labour, to enjoin the mid-wives to 
 slay the male children as soon as born, and to command liis 
 people to throw the male infants into the river. A new king 
 over Mizraim. Joseph was 39 years old when his kindred 
 settled in Egypt, lived to the age of 110, and therefore 
 died 71 years after that settlement. We may suppose 
 that all the generation that came down into Egypt died 
 1 1 years after the same event. In the interval between 
 this and the birth of Moses, arose this " new king over 
 Mizraim." The chronology of the early period of Egyptian 
 history has not yet been definitely settled. Tt is probable, 
 however, that at the time in question there were two or 
 more contemporary sovereigns reigning in different parts of 
 what we now call Egypt ; one at Thebes, the capital of 
 Pathros, the land of the Pathrusim, (Gen. x. 14), perhaps of 
 the l7th dynasty of Manetho ; another at Memphis the 
 capital of Mizraim proper, possibly of the 0th dynasty of 
 the same author : and not impossibly a third at Xois in the 
 western part of the Delta. Other petty sovereignties, that 
 may have existed, need not be considered. The Hyksos or 
 shepherdkings not being designated by the seat of empire, may 
 have been identical with the sovereigns of Xois or Memphis, 
 or distinct, and even superior to both. In the last case the 
 seat of this sovereignty may have been at On or Bubastis. 
 The dynasty with which the Israelites now came into contact 
 was either this last supposed one, or that of Memphis which was 
 convenient to On, and to the land of Goshen. Who knew not 
 Joseph. Tliis new king may have been the founder of the 
 7th dynasty, or a contemporary sovereign of the 1 Gth. 
 At all events, he came into power at least 40 yeai-s after the 
 death of Joseph, and about 100 years after he cea.sed to take 
 an active part in state affairs. This allows a sufficient time 
 for Joseph and his services to be forgotten. "Not to know" 
 is in scripture phrase to disregard. This new sovereign was 
 not actuated by any sense of the benefits which that distin- 
 guished Israelite had conferred upon his country, v. 9. Tlie 
 people of the sons of Israel. They are now recognised as 
 no longer a family, but a community. More and mijhtkr 
 
12 ISRAEL OPPRESSED IN EGYPT. 
 
 than we. This marks out the speaker as the sovereign of a 
 comparatively small principality, hampered, perhaps, on the 
 north-west by one power, and on the south by another. 
 Such a prince would feel himself embarrassed by the unpar- 
 alleled growth of this foreign people within his borders, and 
 might naturally express himself in the terms here employed, 
 though the Israelites were only approaching to his own sub- 
 jects in numbers and strength (v. 10). Join with those that 
 hate us. An intimation is here given that this king of Miz- 
 raim was by no means free from the dangers of rivalry and 
 ambition, and was therefore far from being the sole monarch 
 in the valley of the Nile. Those that hate him and his sub- 
 jects are the other sovereigns in Xois, Thebes, and perhaps 
 other parts of EgjqDt. He might be exposed also to attacks 
 from the east, even though he were himself an invader from 
 that quarter. And get up out of the land. Though he dis- 
 regarded the political services rendered by Joseph, yet he is 
 acquainted with the origin of the race, their claim to be free, 
 and their expectation at some time to depart from Egypt. He 
 found them valuable, whether as subjects or as serfs, and he does 
 not wish to part with them. This incidental notice proves 
 that the Israelites were still mindful of the God of their 
 fathers, and cherished the hope of one day entering into pos- 
 session of the promised land. We are elsewhere informed 
 that Ezer and Elead, sons of Ephraim, were slain in a raid by 
 the men of Gath, and that his grand-daughter Sherah built 
 Beth-horon, the nether and the upper, and Uzzen-sherah (1 
 Chron. vii. 21, 24). Whence it appears that in the days of 
 their freedom, before this new king arose, they not only 
 looked forward to a settlement in Palestine, but actually 
 asserted a position in the country, at least for a time. This 
 naturally connects itself with the share which Jacob had 
 given to Joseph above his brethren (Gen. xlviii. 22). It is 
 not unlikely that the district acquired by Jacob was actually 
 claimed and taken possession of by Ephraim for whom it was 
 designed, and perhaps enlarged by conquest in that early 
 period of the residence of Israel in Egypt. Whether the new 
 king of Mizraim came from the region of Ephraim's early con- 
 quests history has not enabled us to say. 
 
 Ver, 1 1 . — Taskmasters were superintendents of forced la- 
 
EXODUS I. 15-21. 13 
 
 bour. This was customary among all ancient governments, 
 and especially among the P]gyptian.s, whose jiyramids and other 
 gTeat works were mostly the product of slave-labour. T/va- 
 sure cities were magazines for the storage of provisions and 
 other commodities of war and police. Plfhom and Rdamnes 
 were situated on the borders of Egypt and Arabia. The for- 
 mer is called by Herodotus an Arabian town, and said to be 
 near the eastern bank of the Nile, a little above Buba.stis, at 
 the commencement of the ancient canal in the valley of the 
 Natron Lakes. The latter was in the same valley fartlier to 
 the east, near the site of Heroopolis, with which many identify 
 it. Lepsius finds it in the ruins of Abu Kcshcb and Heroo- 
 polis in Mukfar. Osborne endeavours to show that Pithom is 
 Damietta, and Rameses Migdol, which he places at the head 
 of the gulf of Suez. These magazine cities on the border were 
 well situated for troops making inroads into the Eastern 
 world from Egypt. The Sept. here adds On ; but this was 
 in existence in the time of Joseph (Gen. xli. 45), and the 
 reading is not otherwise supported. 
 
 v. 12-14. So tlteyniultiplied. The policy of the Egyptian 
 king was ineffectual. The purpose of God was not set aside, 
 but only promoted by these measures. They were vexed. 
 These Egyptians were probably hard pressed on their .southern 
 frontier by a superior power. They had also a rooted aversion 
 to the Israelites. With rigour. By compulsion they exacted 
 hard service in clay, in brick, and in field labour. Agricul- 
 ture was attended with considerable labour in the higher 
 grounds of Egypt on account of the necessity of watering 
 them by artificial means. Bricks were the usual building 
 material in Egypt, The monuments shew that foreigners were 
 employed in these servile works under native overseers. 
 
 V. 15-21. Pharoh next applied to the Hebrew midNvives to 
 check the population by murdering the msUe infants. They 
 are called Hebrew, a generic term applying to all the de- 
 scendants of Heber (see on Gen. xiv. 13.) Two midwives 
 only are mentioned by name. About 90 years before the 
 Exodus, and therefore 1 before the birth of Moses, the Israelites 
 were about 30,000 and at the time of his birth about 50,000 ; 
 as they doubled in about 1 5 years, and the starting number 
 including wives was about 120. From this we learn to 
 
14! ISRAEL OPPRESSED IN EGYPT. 
 
 moderate our estimate of the extent of that kingdom with 
 •which the IsraeUtes were in contact. All Egypt from the 
 Mediterranean to the first Cataract, if united under one govei-n- 
 ment, could not be afraid of 30 or 50 thousand men, women, 
 and children. A petty state, having its centre at Heliopolis 
 or Bubastis, and overshadowed by one or two southern powers, 
 might feel some apprehension of a small people that was 
 doubling itself in fifteen years. Of 30 or 50 thousand, much 
 less than a third would be married women, and it may be 
 that of these not more than a tenth would need or seek the 
 aid of a pirofessional midwife ; and if on an average one birth 
 in each family took place every two years, the two midwives 
 would not have to attend more than one or two births every 
 day, even if personal attendance were always given. But we 
 may presume that they had a large number of deputies or 
 assistants actino- under tlieir direction to meet all the de- 
 mands on their services, v. 1 6. The stool. Some have sup- 
 posed this to mean the mouth of the womb ; but it seems 
 more likely that it was the basin or vessel in which the new 
 born infant was received from the womb. v. 17. God, in the 
 original the God, the true everlasting almighty God, who w^as 
 infinitely higher than Pharoh. v. ] 9. For they are lively, o\ 
 a vigorous frame. This was quite true in point of fact. 
 Among the Bedawin to this day and others, whose bodies are 
 well developed by pastoral occupations and loose clothing, 
 child-bearing is comparatively easy. The accompanying state- 
 ment was also correct in the majority of cases, if not in all ; 
 especially if the mothers hearing the order of Pharoh did not 
 admit the midwife, and she did not intrude, if possible, until 
 the child was born. Of the exceptions the midwives, evad- 
 ing Pharoh's question, say nothing, v. 21. A7id he made 
 them houses, gave them not only husbands but also children, 
 which were regarded as a boon and an honour by wives. 
 It is conceivable that these women were unmarried, or if 
 married, childless, and therefore at leisure to devote them- 
 selves to the aid of those who were bearing children. The 
 word iJiem is by some referred to the people in the previous 
 verse. But this construction is harsh, and the verse in this 
 sense adds nothing to what has been said before. Here as usual 
 God requites hke with like. The midwives save alive the 
 
EXODUS II. 15 
 
 offspring of the nation : God deals well with them in giving 
 them offspring. 
 
 V. 22. Being baftled by the midwives, Pharoh, Jis a last 
 resort, commands all his people to cast the male infants into 
 the Nile. This bloody mandate appears to have been given 
 very shortly before the birth of Moses. These measures of 
 the king indeed may have followed one another in rapid 
 succession ; and the magazine cities, though commenced before, 
 may not have been completed till long after the issue of the 
 last of them. The period of serfdom and oppression will iu 
 this case last not nmch longer than eighty or ninety years, 
 namely from a few years before the birth of Moses to the 
 exodus. 
 
 ir. MOSES BORN AND BROUGHT UP. Ex. ii. 
 
 3. N03 the 'papyrus of the Nile, r. ahsorh, drink up. 
 Hence called hihula papyrus (Lucan iv. 1 3G). 
 
 5. X^l icash the body or any part of it, D33 ^ca^h clothes 
 by treading with the feet. 
 
 10. n::'D Mosheh. The word, if taken to be Hebrew, sig- 
 nifies drawing. By Josephus its Greek form Mu'dfrr,; is re- 
 solved into the Coptic /mSj water, and nsfig saved from. Mouu 
 water, and sa drag, may be the Coptic elements of the name. 
 The corresponding Hebrew roots are probably contained in D'O 
 water and NK'3 lift ; though the Hebrew language does not 
 deal freely in compounds. In explaining the origin of the 
 name, however, the author employs a verb which contains 
 the letters that are in the Hebrew form of the word. He 
 either translates the name given by the princess, as Melanc- 
 thon from Schwarzcrdt, or she spoke a dialect of Hebrew. 
 The latter might be the ca.se, if she was of the fiimily of the 
 Hyksos, who are supposed to have come from Pha^nicia or 
 Arabia. 
 
 1 8. ^^Jn Re'uel, fi-iend of God. 
 
 21. n"iE>* Zipporah, bird, span^ow. 
 
 22. Dbna Gereshom, stranger, exile, r. tna drive out, or 
 compounded of "•?. stranger and DC' = ^^ there. The latter is 
 
] 6 MOSES BORN AND BROUGHT UP. 
 
 not necessary to warrant the expression of the text ; as the 
 native speakers of the language had a much freer and wider 
 sense of the relation among roots than many of our philo- 
 logers. Paronomasia plays a part in their etymology. They 
 felt a relation between f? and HJi^ Gen. iv. 1, ??3 and ''?3 
 Gen. xi. 9, i?. and ti'!'?. The rules of philology, instead of cor- 
 recting, should be gathered from these among other pheno- 
 mena. 
 
 Then went a man of the house of Levi, and took a daughter of 
 Levi. 2 And the woman conceived and bare a son ; and she saw 
 that he was goodly, and hid him three months, 3 And she could 
 not longer hide him, and she took for him an ark of rushes, and 
 daubed it with asphalt and with pitch : and she put therein the child, 
 and laid it in the flags by the river's brink. 4 And his sister stood 
 afar off, to wit what would be done to him. 
 
 5 And the daughter of Pharoh went down to bathe in the river, 
 and her maidens walked along by the river's side : and she saw the 
 ark among the flags, and sent her handmaid, and she fetched it. 
 
 6 And she opened it and saw the child, and lo the babe wept : and 
 she had pity on him and said. This is one of the Hebrew's children. 
 
 7 Then said his sister to Pharoh's daughter, Shall I go and call to thee 
 a nurse of the Hebrew women, and she shall nurse the child for theel 
 
 8 And Pharoh's daughter said to her, Go. And the maid, went 
 and called the child's mother. 9 And Pharoh's daughter said unto 
 her, Take this child away and nurse him for me, and I will give thee 
 thy wages. And the woman took the child and nursed him. 
 10 And the child grew, and she brought him to Pharoh's daughter, 
 and he became her son, and she called his name Moses, and said, Be- 
 cause I drew him out of the water. 
 
 II And it came to pass in those days, that Moses grew up and 
 came out unto his brethren, and looked on their burdens ; and he saw 
 a Mizrite smiting a Hebrew, one of his brethren. 1 2 And he turned 
 this way and that way, and saw that there was no man : and he smote 
 the Mizrite and hid him in the sand. 13 And he came out the 
 second day, and, lo, two Hebrews were striving : and he said unto 
 the wrong-doer, Why smitest thou thy neighbour? 14 And he said, 
 Who made thee a ruler and a judge over us 1 Intendest thou to slay 
 me, as thou slewest the Mizrite 1 And Moses feared and said. Surely 
 the thing is known. 15 And Pharoh heard this thing, and sought to 
 slay Moses : and Moses fled from the face of Pharoh, and dwelt in the 
 land of Midian ; and he sat by the well. 
 
EXODUS II. 17 
 
 16 Now the priest of Midian had seven dau^diters : and they camo 
 and drew and fdled the troughs to water their lather's fl(jek. 1 7 Then 
 came the shepherds and drove tlieni away : and Moses stood up and 
 saved them, and watered their flock. 18 And they went to Reuel 
 their father : and he said, AVhy are ye come so soon to-day ? 19 Antl 
 they said, A Mizrite delivered us out of the hand of tlie sheplierds : 
 and he also drew enough for us and watered the flock. 20 And he 
 said unto his daughters, And where is he 1 Why is it that ye have 
 left the man ? Call him and let him eat bread. 21 And Moses was 
 content to dwell with the man : and he gave Zipporah his daughter 
 to Moses. 22 And she bare a son, and he called his name (Jershom ; 
 for lie said, I have been a stranger in a foreign land. H 3. 
 
 23 And it came to pass many days after, that the king of Mizraim 
 died : and the sons of Israel sighed by rea.son of the service ami cried : 
 and their cry went up to Clod by reason of the service. 24 And God 
 heard their groaning, and (Jod remembered His covenant witli Abra- 
 ham, with Isaac, and with Jacob. 25 And God saw the sons of 
 Israi'l, and God had regard unto them. § 1. 
 
 In the preceding chapters is recorded the extremity of the 
 chosen seed. This hard pressure of affliction was not un- 
 needed. In the abundance and prosperity of Goshen they 
 had well-nigh forgotten the absohite and exclusive claim of 
 God on their homage and obedience. Nothing but the strong 
 hand of oppression could bring them to a sense of their de- 
 pendence and their duty. But they were a chosen race. 
 Much is implied in this. The Most High does not allow them, 
 as he might otherwise have done, to merge into tlie supersti- 
 tion and apostasy of the surrounding nations. He lias, more- 
 over, a purpose to serve by them, an end ulterior to their own 
 spiritual benefit. He intends, through them, to perpetuate 
 the knowledge of God, to bring in the Redeemer into the 
 world, to effect a redemption that will be sufficient for all the 
 nations of mankind, and finally to bring all the world into 
 reconciliation with himself and with themselves. He will not 
 be thwarted in this sublime and benign purpose. He hjis, 
 therefore, laid the heavy hand of chastisement on this people 
 to bring them to repentance. He will not, however, leave 
 them to perish by the murderous devices of Pharoh. He will 
 gradually prepare them to shake off the fetters of JKgypt, and 
 
 a 
 
18 MOSES BORN. 
 
 take their departure for the land of promise. And his provi- 
 dence is at work in another direction. Immediately after the 
 issue of the bloody edict for the extermination of the people, 
 the deliverer is born, who is to head the movement of national 
 emancipation, and is preserved from destruction by the indirect 
 influence of the hostile monarch himself. 
 
 In this chapter, accordingly, we have the parentage, birth, 
 preservation, education, and exile of Moses, the coming deli- 
 verer of God's people. The historian reverts to a point of 
 time anterior perhaps to any of the despotic measures of the 
 sovereign, and enters upon another line of events. 
 
 v. 1— fc. — The parentage and birth of Moses. A man of the 
 house of Levi, Amram (Ex. vi, 20). A daughter of Levi, 
 Jokebed. Hence it appears that Moses was a Hebrew of the 
 Hebrews. Levi was 44 years old when he came down to 
 Egypt. We may suppose that Jokebed was born to him when 
 he was 100 j^ears of age, and therefore QQ years after the 
 immigration. Amram ma}' have been born about the same 
 time with his aunt, or even somewhat earlier. For his father 
 Kohatli (Ex. vi. 18) may have been 20 years old when he 
 came to Egypt, and consequently 86 when Jokebed was born. 
 About fifty years after, we may suppose, the nephew and aunt 
 were married. There was not yet any law prohibiting the 
 marriage of such relatives. A year after their marriage, the 
 daughter mentioned in the narrative may have been born, and 
 14) years after the same date Moses, who was 80 years old at 
 the exodus. These numbers (66 + 50-|-14-|-S0) make up 
 210, the number of years during which the Israelites so- 
 journed in Egypt. 
 
 V. 2. — Goodly, perfect, as if it had come directly from the 
 hands of God without contracting any outward stain from its 
 parents. Such is the force of Stephen's explanatory phrase, 
 a<STi7og Tip Qiw, beautiful before God. And hid hiim three 
 Tiionths. Maternal affection, the beauty of the child, and hope 
 in God, combined to produce this attempt at his preservation. 
 V. 3. An arh of rushes. This reminds us of the ark of 
 the flood (Gen. vi. 1 4). The rush was the papyrus, growing 
 to the height of ten feet, and formerly abounding on the banks 
 of the Nile. The root was used for fuel, the stem for making 
 boats, and the bark or rind for makiug sails, shoes, garments. 
 
EXODUS ir. 1-4. 19 
 
 ami paper. The papyrus rolls are found in the nmnimy-cafics 
 to this day, and may be unrolled and rejid. Aspludt and 
 j)(fch — tlie former to fill up the interstiees and make all 
 smooth, the latter to make the little vessel vvater-ti«^ht. l^at 
 therein the child. This is a mother's last effort to save the 
 doomed babe. It may appear feeble and hopeless; but it was 
 done in faith, and it proved successful, v. -i. Ills slder is set 
 to watch the result. 
 
 V. 5-10. The rescue of Moses from a watery grave. The 
 king's daughter with her attendants comes forth to bathe in 
 the Nile, the waters of which were considered sacred and 
 salutary. In a primitive state of society the females of the 
 East enjoyed a greater degree of liberty than in after times, 
 when they began to be guarded with jealous cai-e in the 
 seclusion of the harem, and concealed on a journey from the 
 common gaze by the long and thick veil of the East, With 
 all a female's fond affection she has pity on the weeping babe. 
 Scripture is very choice in picking out the circumstances that 
 give effect to the scene. 2'his is one of the Hebreu'ii ckUdren. 
 She is aware of the royal edict, and comprehends the whole 
 affair at a glance. This tiny vessel is the last effort of a 
 mother's affection to cast on Providence the care of her babe. 
 V. 7. His sistef, certainly, whether prompted or not, is equal 
 to her task. She appears at the proper time, and puts the 
 fitting question, v. 8. Pharoh's daughter is too glad to be 
 relieved of her perplexity by saying, Go. The maid, the well- 
 grown and marriageable virgin, as the term implies. This 
 makes it probable that she was now about thirteen years of 
 age at least, as we have supposed, v. 1 0. And she called his 
 name Mowa. His jjarents, most probably, had given him a 
 name during the time he was with tliem before he became the 
 adopted son of Pharoh's daughter. But in ancient times the 
 same individual often received different names from successive 
 memorable incidents in his life (Gen. iii. 20, x. "25, xvii. 5, 
 XXV. 30.) The adopter had a right to give a name to the 
 ado])ted, and this name has prevailed over that which ur.\y 
 have been given by his parents. Josephus calls Pharoh's 
 daughter Thermuthis ; Eusebius calls her Merrhis : but these 
 detcrniinations are f)unded on chronological combinations 
 which have not yet been established. 
 
20 MOSES PRESERVED. | 
 
 It is quite evident that Pharoh's court was contiguous to 
 the region occupied by the Israelites. This favours the notion 
 of a small kingdom in the eastern part of the Delta, to the 
 extent of which a tribe of thirty or fifty thousand would bear 
 some notable relation. It is plain, too, that the royal residence 
 was for the time beino- not far from the Nile. This will agree 
 very well with Bubastis being at least the occasional abode of 
 the royal family. 
 
 It is probable that the exterminating edict was withdrawn 
 at or soon after the rescue of Moses. The caprice and passion 
 of a despot might hastily issue such a decree. But after- 
 thoughts would soon suggest the folly of cutting oflf this use- 
 ful horde of serfs in a single generation. The debasement of 
 the feelings by forced labour — which would render them more 
 serviceable as slaves, and less formidable as rebels — is a much 
 more satisfactory measure to an arbitrary government. More- 
 over, the natural feelings of humanity revolt against the indis- 
 criminate and continued murder of male infants. The mea- 
 sure would be unpopular with his subjects, and with the 
 members of his own famil}^, as soon as Moses appeared there, 
 and would, therefore, soon be abandoned. Accordingly, we 
 hear no more of it. 
 
 V. 11-15. The flight of Moses. In those days. This phrase 
 here covers a space of forty years or more. Moses grew up, 
 arrived at maturity. He came out unto his hreihren. It is 
 evident that the tie between Moses and his parents had never 
 been broken. The charms of a court life for nearly forty 
 years had not closed his ears against the cries of his afliicted 
 people. His heart felt that the sufferers were his brethren. 
 He saiv a Mizrite smiting a Hebrew — one of the taskmasters 
 correcting a serf under his charge, or, more probably, a private 
 individual, in the mere arrogance of his political superiority, 
 maltreating one of the inferior race whom he has chanced to 
 meet. Moses, whose spirit had not been broken by the bond- 
 age common to the rest of his race, instantly taking the side 
 of the oppressed, slays the Egyptian, and buries him in the 
 sand. He may not have intended to deal a fatal blow, or he 
 may not have been able to avoid it in self-defence ; but no 
 such explanation is offered in the text. We may not wish to 
 stand over this deed in all its length and breadth. But we 
 
EXODUS II. 1-k 21 
 
 must not denounce it, as we might if it were doiu' in our day. 
 In a time and place where the wild Avill and tlic high hand 
 have the rule, he that lifts the hand not for selfish ends, but 
 for the defence of the weak, is not to be hastily condemned. 
 He has much of the spirit of the magistrate, where the law 
 and its administrator are wanting, v. 1 3. The next day he 
 sees two Ilebreica striving. He expostulates with the wrong- 
 doer, who rudely repels his interference with the alarming 
 question, " Intendest thou to slay me, as thou slewest the 
 Mizrite ?" These were the noticeable acts which decided 
 Moses' future course. They tell much of what was working 
 within his breast. For the last thirty years we may imagine 
 him now and then stealing out of the loyal precincts to look 
 on the burdens of his people. Oft with a soi'e heart may the 
 young patriot have returned to the palace, contrasted the free- 
 dom, luxury, and mental culture around him with the de;;ra- 
 dation of that race which he knew was chosen of God to hold 
 the foremost rank and achieve the noblest ends for humanity. 
 The hope of their deliverance was cherished. The wish to 
 take part in it was gathering strength with his years. He 
 was at length precipitated into action by the scenes before 
 him. But the rude cpiestion, " Who made thee a ruler and a 
 judge over us ? " prompted, perhaps, by his courtly guise and 
 long isolation from his people, quenched his ardent aspirations. 
 Having broken with Egypt, and been rejected by his kindred, 
 he had no course for the present but exile. (See Acts vii. 
 21-29, Heb. xi. 24-26). 
 
 Moses was now forty years of age (Acts vii. 22, 23). This 
 period of physical and intellectual growth he had spent at the 
 court of Pharoh, and therefore had received the highest edu- 
 cation the country could afford. The annual overflow of the 
 Nile imparting a constant fertility to the soil rendered Egypt 
 pre-eminently an agricultural country. The necessity of mark- 
 ing the time of its rise led to the study of astronomy and 
 chronology. To determine the height to which it rose in 
 successive years, and the boundaries of landed property which 
 were liable to be obliterated by its watei-s, they were con- 
 strained to turn their attention to geometry. To the success- 
 ful prosecution of mathematical science, and for the recording 
 of the observations needful for its practical application, the art 
 
22 MOSES MARRIED. 
 
 of writing was essential ; and the papyrus reed afforded the 
 ready material for such records. In these circumstances, the 
 heavenly bodies, the Nile, and the animals of their country, 
 became absorbing objects of attention, and eventually of wor- 
 ship. Music was also diligently cultivated in Egypt. Moses 
 must have been familiar with the language, literature, and 
 science of Egypt, as well as with the corruptions of its theo- 
 logy. This was the one side of his character. On the other 
 side he was closely allied by intercourse and feeling with his 
 kindred, and therefore intimately acquainted with the monu- 
 ments of sacred history which were handed down to them, 
 the elements of a pure theology, natural and revealed, which 
 had been preserved by them, their present sufferings, and their 
 future destiny. We cannot conceive a providential training 
 more admirably adapted for the part he was to perform as the 
 deliverer, legislator, and historian of the people of God. 
 
 V. 15. Midian was the son of Abraham, and half-brother 
 of Isaac. The Midianites were, therefore, the kinsfolk of 
 Moses. A great part of Arabia, indeed, was occupied with 
 descendants of Heber, the ancestor of Abraham and the Israel- 
 ites. Thither it was natural for Moses to flee. The land of 
 Midian lay partly south-west of Moab and partly on the coast 
 of the Aelanitic gulf, to the south-western extremity of which 
 the tribe seems to have penetrated. And he sat by the luell, 
 the well-known place of refreshment and rest for the traveller, 
 and of common resort for the natives of the country. 
 
 v. 16-22. The settlement and marriage of Moses in Midian. 
 The i^Hesi of Midian. The ancient order of elders held a 
 place in the polity of Midian (Num. xxii. 4). The supieme 
 government seems to have been a commonwealth or confede- 
 racy, as there were five kings of Midian in the time of the 
 entrance of Israel into the promised land (Num. xxxi. 8), and 
 two princes and two kings ai'e mentioned in the days of Gideon 
 (Judg. viii. 3, 5). As in primitive times the sacred and civil 
 functions were generally united in one person, the priest of 
 Midian was probably at least an elder in the state ; but there 
 is no reason to suppose that he was not a priest in the strict 
 sense of the term, as the civil functionaries of Midian, we find, 
 were designated by several other terms. We have already 
 met with the early custom of daughters tending flocks (Gen. 
 
EXODUS II. 11-15. 23 
 
 xxix. G). They often needed defenders, as the weak are often 
 wronged by the strong. A Mizrlte. Moses is so regarded, as 
 lie probably wore the garb and spoke the langnage of Kgypt, 
 and may have stated that he was a fugitive fioni that country. 
 Why is it that ye Iiave left the man ? A feeling of innate 
 modesty, or a proper sense of their dependence as children, may 
 have prevented the invitation proceeding immediately from 
 themselves. He gave Zlpporah, his daughter, to Moses. She 
 was a descendant of Abraham, and so of the kindred of Moses. 
 The connection was therefore suitable. 
 
 V. 23-25. The sacred writer now resumes the general 
 thread of the narrative, and describes with a few touciies the 
 crying oppression under which the people of Israel had now 
 long laboured. Many days after. The whole of the events 
 following occurred during an interval of forty years, the 
 period of Moses' sojourn in Midian. The Icing of Mizraim 
 died. This may have taken place shortly after Moses left 
 the country ; but it did not abate the sufferings of tiic people. 
 His successor pursued the same cruel policy. Their hard 
 service commenced some time before the birth of Moses, and 
 had now therefore lasted more than eighty 3^ear8. Sighed and 
 cried. The haughty spirit which denounced the defender and 
 adviser as a self-constituted ruler and judge was now sub- 
 dued. The wail of deep affliction ascended from broken hearts 
 to heaven, io the living God. God heard their groaning. He 
 hears all groanings. But he also remembered his covenant 
 with their fethers (Gen. xvii. 2, 21, xlvi. 2-4). He not only 
 heard, but saw the sons of Israel under the oppressor. He 
 not only obsei-ved, as it were, with the outward senses, but 
 knew with the inward mind, and acknowledged them to be 
 the seed of the covenant. Such is the manner in which the 
 narrator lays emphasis on the earnest attention with which 
 the Lord regards the affliction of his people. 
 
24 MOSES CALLED. 
 
 III. MOSES CALLED AND COMMISSIONED. EX. III., IV. 
 
 CHAP. Til. MOSES CALLED. 
 
 1, iin^ Jithro, profit, pre-eminence, r. be over and above. 
 
 3"in Choreb, dry place, r. drain. 
 14. n^ri^l "^^^ '^c.-^- Ehjeh, /o7' / am. We approach with 
 reverence to the discussion of this remarkable sentence. It 
 has been rendered in two different ways : 1 . I AM, because I 
 am ; and 2. / am that which I am. The latter, we presume, 
 is the meaning of the English version, I am that I AM. 
 There are three decisive objections to this rendering : 1. It 
 takes the whole sentence to be the name, like Shear-jashub 
 (a remnant shall return), Maher-shalal-hash-baz (haste to the 
 spoil, speed to the prey), the names of Isaiah's children. But 
 the first word, Ehjeh, is the whole name, as is evident from 
 the remainder of the verse ; " thus shalt thou say unto the 
 sons of Israel, Ehjeh hath sent me unto you." 2. It lays the 
 emphasis on that which is not expressed in the name. It 
 therefore conveys no information : for it states in words that 
 God is that which He is ; but does not tell what that is. It 
 is not distinctive of God ; for the saying, I am that I am, 
 may be applied to any being whatever ; and is, moreover, a 
 mere triviality. It is, if anything, a mere intimation of the 
 inscrutable mystery of the divine nature ; yet it does not 
 even affii-m that He is the Inconceivable, and therefore Inef- 
 fable. And even if it did, this bare thought is not fitted to 
 implant confidence or induce persuasion in the minds of the 
 Israelites. And 3, the sentence thus rendered does not ex- 
 press the idea conveyed in the word Ehjeh, which is substi- 
 tuted for it in the latter part of the verse. The former is at 
 best purely negative ; the latter is purely positive. Hence 
 the two forms of the name would be inconsistent in meaning. 
 
 The latter rendering being on these grounds untenable, the 
 former must be regarded as correct. It agrees with the 
 Vulg. J^go sum, qui sum, and the Sept. 'Eyw h/m 6 uv, in 
 making part of the sentence the name, though it difiers from 
 them in taking the first word, not the latter two, as the 
 
EXODUS III. 2o 
 
 name. It affords a good sense. It finds in the answer of 
 God the new name and the reason of it, whether we translate 
 "•V.'^ who, as, for, because or since. I AM (is my name), for I 
 am. It gives the same name in the two parts of the verse, 
 and the same sense in each. It also agrees with the struc- 
 ture of the Hebrew and with the Masorctic pointing, in 
 which there is a pause after the first word, thus: >^^,>}^. 
 It only remains to ascertain what is the meaning of Ehjeh. 
 
 1. The verb ^\'^ refers not to the abstract existence of the 
 schoolmen, but to the concrete being of the unsophisticated 
 Hebrew mind, that is, being as active and obvious to the 
 senses. (See on Gen. i. 2). This, when applied to the Eter- 
 nal, means, therefore, not absolute beginning or e-ssential 
 change of being, but that eventual modification of being, 
 which is implied in engaging in a new course of action mani- 
 festinjr the atrent to have being. To be, in a word, is to 
 act in such a way as to manifest one's being to a competent 
 observer. 2. n;<nx is that form of the verb which denotes 
 the incipient stage of an action or event. It means, there- 
 fore, / go to he, I am on the ])oint of proving myself to be by 
 a noticeable action. In regard to the chosen seed I have 
 heretofore mainly promised ; I am now about to appear in 
 performance of my promise. 3. The verb is in the first per- 
 son, because the speaker is naming himself with all the 
 emphasis of personal identification. It is obvious that this 
 was a strikingly significant and appropriate name for Moses 
 to bear to the people, as it announced a present God, come 
 down to fulfil His covenant and perform His promise to the 
 atilicted descendants of Abraham, Isaac, and Jacob. 
 
 And Moses was keeping the flock of Jethro his father-in-law, tho 
 priest of Midian : and he led the flock beliind the wilderness, and 
 came to the mountain of God, to Horeb. 2 And the angel of tho 
 Lord appeared unto him in a flame of fire out of the midst of tho 
 hush : and he looked, and, lo, the bush burned with tire, and the bush 
 was not consumed. 3 And ISfoses said, Let me now turn asiile and 
 sec this great sight, why the bush does not burn. 4 And the I>ouD 
 saw that he turned aside to see ; and God called unto him out of tho 
 midst of the bush, and said, Moses, Closes. And he said, Hero am I. 
 5 xVnd ho said, Draw not nigh hither : put off thy shoes from tliy 
 feet, for the place whereon thou standest is holy ground. 
 
26 MOSES CALLED. 
 
 6 And he said. I am the God of thy father, the God of Abraham, 
 the God of Isaac, and the God of Jacob. And Moses hid his face, 
 for he Avas afraid to look upon God. 7 And the Lord said, I have 
 surely seen the affliction of my people who are in Mizraim, and have 
 heard their cry by reason of their exactors ; for I know their sorrows. 
 8 And I came down to deliver them out of the hand of Mizraim, and 
 to bring them up out of that land unto a good and large land, unto a 
 land flowing with milk and honey ; unto the place of the Kenaanite, 
 and the Hittite, and the Amorite, and the Perizzite, and the Hivite, 
 and the Jebusite. 9 And now, behold, the cry of the sons of Israel 
 is come unto me : and I have also seen the oppression wherewith Miz- 
 raim oppresseth them. 10 And now come and I will send thee unto 
 Pharoh : and bring forth my people the sons of Israel out of Miz- 
 raim. 
 
 1 1 And Moses said unto God, Who am I, that I should go unto 
 Pharoh ; and that I should bring fprth the sons of Israel out of Miz- 
 raim ? 12 And He said. For I will be with thee, and this shall be 
 unto thee the token that I have sent thee : when thou hast brought 
 forth the people out of Mizraim ye shall serve God upon this 
 mountain. 
 
 13 And Moses said unto God, Lo, I shall go to the sons of Israel 
 and say unto them. The God of your fathers hath sent me unto you ; 
 and they shall say to me. What is his name, what shall I say unto 
 them? 14 And God said unto Moses, I am, for I am. And he said. 
 Thus shalt thou say unto the sons of Israel, I am hath sent me unto 
 you. 
 
 1 5 And God said again unto Moses, Thus shalt thou say unto the 
 sons of Israel, The Lord, the God of your fathers, the God of Abraham, 
 the God of Isaac, and the God of Jacob, hath sent me unto you : this 
 is my name for ever, and this is my memorial unto all generations. 
 16 Go and gather the elders of Israel and say unto them, The Lord, 
 the God of your fathers hath appeared to me, the God of Abraham, 
 Isaac, and Jacob, saying, I have surely visited you and seen that which 
 is done to you in Mizraim. 17 And I said, I will bring you up out 
 of the affliction of Mizraim unto the land of the Kenaanite, and the 
 Hittite, and the Amorite, and the Perizzite, and Hivite, and the Jebu- 
 site ; unto a land flowing with milk and honey. 18 And they shall 
 hearken to thy voice ; and thou shalt go, thou and the elders of Israel, 
 unto the king of Mizraim, and ye shall say iinto him, The Lord, the 
 God of the Hebrews, hath met with us ; and now let us go, we pray, 
 three days' journey into the wilderness, and sacrifice to the Lord our 
 God. 19 And I know that the king of Mizraim will not let you go, 
 
EXODUS III. 
 
 27 
 
 but l>y a miglity hrtn<l. 20 And I will stretch out my hand and sinito 
 IMizraim with all my wonders, which I will do in the midst thi-rctif : 
 and after that ho will let you go. 21 And I will give this people hivour 
 in the eyes of Mizraim : and it shall come to pass, that, when yo go, 
 yo shall not go empty. 22 And every woman shall ask of her neigh- 
 hour, and of her that sojourneth in her house, jcswols of silver, and 
 jewels of gold, and garments : and ye shall put them on your suns and 
 on your daughters, and ye shall spoil Mizraim. 
 
 Slowly and constantly for the last 80 years the oppression 
 of Israel has been tirowin^f to a head, and now the Lord him- 
 self appears on tlie scene. He has not indeed been all that 
 time an idle ohserver of their miseries. In the silence and 
 secrecy of his providence the deliverer has l)een {^'rowing up, 
 and is ripe for his task at the very hour <jf need. The Lord 
 DOW comes to call him to his work. 
 
 The chronology of the interesting events about to be recorded 
 is not minutely laid down. To give definiteness, however, 
 to our conceptions of the course of things, it is desirable to fix 
 approximately the shortest period in which they might have 
 occun-ed. The earliest day for the full moon on the loth of 
 Nisan, the first day of unleavened bread, was the '2'ld of 
 March. It is possible for the events between the vision at 
 Horeb and the first passover to have taken place with some 
 degree of probability in at the least SO days. This number 
 we obtain by allowing for the journey from Horeb to Midiau 
 and thence to Egypt 13 days, for the first interviews ^^ ith 
 the peo])le and with Pharoh 7 days, for eight plagues at seven 
 days each, 50 days, and for the plague of darkness 4 days. 
 The following table will make the arrangement plain : — 
 
 Horeb to Egy])t, till Jan. 1 3 
 
 First interview, 
 
 Plague of blood, 
 
 Frogs, 
 
 Lice, 
 
 The fly, 
 
 Feb. 
 
 20 
 27 
 3 
 10 
 17 
 
 Murrain, 
 
 till 
 
 Feb. 21 
 
 Boils, 
 
 
 March 3 
 
 Hail, 
 
 
 ... 10 
 
 Locusts, 
 
 
 ... 17 
 
 Darkness 
 
 
 ... 21 
 
 The particulars of this presumptive arrangement will be 
 noticed as we proceed. Some have protracted the interval to 
 nearly ten mouths, in order to bring the first plague to the 
 
28 MOSES CALLED. 
 
 end of June, when the Nile begins to rise and assume a red 
 and turbid appearance. But the first plague is of a nature 
 entirely different from the periodical change of colour at the 
 swelling of the Nile : and moreover it is highly improbable 
 that the ten plagues were spread over a period of nine months. 
 V. 1-5. The Lord appears to Moses. Jethro, the pre-emin- 
 ent. We have again and again to notice instances of the same 
 individual having several names. He who was the eminent 
 in one sense was in another the friend of God (ii. 1 8). The 
 names are quite consistent. Behind the wilderness. Jethro's 
 dwelling was doubtless east of Horeb, probably on the shore 
 of the gulf of Akabah ; but we cannot define it more closely. 
 A wilderness lay between it and the springs and green 
 valleys intersecting the range of Horeb, which was therefore 
 behind the wilderness, because it was both on the other side 
 from Jethro's home, and to the west of the intervening region. 
 The tnovuntain of God. This range of hills earned this name, 
 if not from some previous manifestation of God, yet from the 
 signal displays of his presence and power which are about to 
 be narrated, v. 2, 3. The angel of the Lord. See on Gen. 
 xvi. 7. In a flame of fire. The primary effect of the flame 
 of fire is to consume ; the secondary, to purify. When trans- 
 ferred to spiritual things, that which is fuel to the fire is 
 moral evil (xxix. 1 4), and that which remains after its work 
 is done is the pure, the holy (Num. xxxi. 23). Fire, however, 
 does not make pure but merely leaves the pure untouched. 
 The Lord has often appeared in fire (xix. 1 8, xxiv. 1 7 ; Lev. 
 ix. 2 4). The hush. This was a species of thorn. The haw- 
 thorn, according to Shaw and Pococke, abounds in the region 
 of Horeb. Was not consuvied. The fii'e was supernatural 
 and did not affect the vegetative life of the bush. This it was 
 that arrested the attention of Moses. It w^as truly a " great 
 sight," an unusual and notable phenomenon standing out from 
 the ordinary course of nature. The mode of the divine 
 appearance is noi, without design. It has a significance fitting 
 the occasion. The bush that lives unscathed by the lambent 
 flame that winds round all its leaves and branches, is an 
 emblem of that which is pure and holy, and, therefore, of the 
 true church of God in the furnace of afiliction. The lowliness 
 of the shrub comports well with the seeming feebleness and 
 
EXODUS III. 1-10, 29 
 
 insignificance of the people of God. Tlic flame of fire corre- 
 sponds with the fiery trial through wliich they have had to 
 pass, that the lusts of the flesh, which had grown up in Egyjit, 
 }night be consumed, and faith and its kindred virtues be loft 
 behind in all their vigour and beauty. 
 
 V. 4, 5. The Lord saiv .... God called. It would I >e 
 the affectation of criticism to investigate in every case the 
 ground for the distinctive use of these names. Yet there is 
 no doubt that the writer used them with a clear consciousness 
 of their meaning. In mentioning that the " Lord saw " 
 Moses turning aside to see, he regarded him, we must suppose, 
 as the Great Being who has manifested liiinself and is ])re.sent 
 in the work of creation ; and in adding that " God called " 
 unto him, he had before his mind the supernatural invisible 
 sphere out of which the Eternal Omnipotent uttered his voice, 
 Moses, Moses, as in Gen. xxii. 11. This is the })ersonal call 
 with which the commission of Moses begins. Draw not nigh. 
 Do not intrude with daring heedlessness into the sacred pre- 
 sence of the divine majesty. Put of thy shoes. The custom 
 of putting off the shoes before entering an a})artment, lest they 
 should defile the floor, passed in the East into a mark of 
 respect and then of reverence. Hence it becomes a habitual 
 outward sign of an inward feeling of regard for the place and 
 presence of a superior, or of the Supreme. 
 
 V. G-10. This passage closes with the commission to Mo.ses. 
 After the premonitoiy sentence comes the introduction. lam 
 the God of thy father. " Thy father" is here used in a generic 
 sense to denote any ancestor from his immediate father u}). 
 The nations of the earth had now almost universally forsaken 
 the God of their first father, the knowledge of whom had been 
 clearly handed down to them by Noah, and betaken them- 
 selves to other gods, whom their fathers knew not, and who 
 were no gods. Moses is here reminded of his holy ancestry, 
 and apprised that he who now addresses him is the Gieat 
 Being who made heaven and earth, and created man after his 
 own image. But more particularly he is also the God of 
 Abraham, Isaac, and Jacob, Avho entered into a special cove- 
 nant of salvation with the fathers of Israel, by means of which 
 the primeval covenant with man may be upheld, and all the 
 Gentiles reconciled to God. Hid his face. The unexpected 
 
30 MOSES CALLED. 
 
 utterance of his name, the caution against too near an approach, 
 the announcement of the divine presence awakened a solemn 
 awe in the mind of Moses, which discovered itself in hiding 
 his face, lest he should be guilty of any profane gazing upon 
 the apparition of the Holy One (Gen. xvi. 1 3). 
 
 V. 7-10. After the introduction we have the commission. 
 The preamble recounts the cause which moved the Lord to 
 the present interposition. / have surely seen. I have been 
 deeply concerned to observe the affliction of my people. For 
 I know their sorroiu. The for here is explanatory. I have 
 not been inattentive to them, I have been cognisant of all that 
 was taking place, and therefore I have seen and heard every- 
 thing. / came down (Gen. xi. 5). God is personally inte- 
 rested and active in his people's causeTl, A good and large 
 land, not inferior to Goshen in point of fertility, and affording 
 scope for a growing population. A land floiuing with milk 
 and honey, a proverbial description of a choice land abounding 
 in the grasses and flowering plants from which milk and 
 honey come. The place of the Kenaanite. The Kenaanite 
 and his derivative tribes originally amounted to twelve (Gen. 
 X. 15-18). In the time of Abraham ten tribes occupied the 
 land of promise, of which only five are known to be descend- 
 ants of Kenaan (Gen. xv^ 19-21). Of the six here enume- 
 rated, history traces five to Kenaan. Of the former list the 
 Girgashite has now retired into obscurity, and the Hivite has 
 recovered a prominent position. Of those not traceable to 
 Kenaan only the Perizzite is mentioned. The others were 
 probably beyond the boundary at present contemplated. 
 
 V. 9, 10. And noiu, behold, the cry of the so7is of Israel. 
 It is noticeable that their oppression had lasted for eighty years. 
 But now at length their cry indicated that affliction had done 
 its work. In the anguish of their hearts they turned from 
 man to God. They longed to be free from the bondage of 
 Egypt, and they now saw no hope of escape but in God. 
 Their cry goes up to heaven, and God appears on earth for 
 their deliverance. I will send thee unto. Fliaroh. The pur- 
 pose of the vision now unfolds itself to the mind of Moses. 
 
 V. 11, 12. Moses puts in many pleas to be excused from 
 this grave task. The Lord patiently and encouragingly hears 
 all these scruples of his cleature's mind, gives a satisfactory 
 
EXODUS III. 11-12. 31 
 
 explanation and applies a coujplete remedy to every difficult}', 
 until there is nothing in the mind of Moso.s hut an \nn-ea.son- 
 ahle shrinking from an arduous and honourable task. Even 
 then he provides a full relief for the tiembling heart in the 
 eloquence and company of his brother Aaron. Thus gradually 
 and tenderly he prepares the mind of his servant for accpiies- 
 cing in, and then heartily devoting himself to, the high office 
 to Avhich he is called. 
 
 cThe first plea is his personal unworthiness. Who am I ? 
 He remembered the grandeur of the coint and the haucrhti- 
 ness of the monarch. He was aware that the ])re.sent .sove- 
 reign was a stranger to hiin. He called to mind the rude 
 reception he had met from one of his own kinsmen, when he 
 formerly interfered in their behalf. All the difficulties of the 
 enterprise crowded on his mind, and he felt himself inadequate 
 to its achievement. ^ For I will he with thee. The Lord is 
 not moved from his pm-posc by the objection of Moses. He 
 obviates it by an undeniable argument. I will be with thee. 
 The power of God with us certainly surmounts all difficulties] 
 This promise will hereafter be embodied in a name, Immanukl 
 — God with us. Here it is framed in a sentence inq)orting 
 the active presence of the Almighty with his chosen servant. 
 This has been the source of the Church's life, stirngth, and 
 hope in all ages. Tliis shall he the token. To find himself 
 and the rest of Israel serving God on this mountain will here- 
 after be to him a proof of his divine commission, and the 
 assurance of this ffict, which will undoubtedly follow the pro- 
 mise now given, is calculated to encourage him to undertake 
 the task with cheerfulness and hope. 
 
 V. 13, 14. Moses now^ starts a difficulty he might have 
 ■with the people. They might ask him what is the name of 
 him from whom he came. It is important to determine the 
 real bearing of this question. 1. We have repeatedl}^ met 
 with the custom in early times of giving several names to the 
 same individual, as Jacob and Israel, Esau and Edoin, Reuel 
 and Jethro. This was not even peculiar to the cast. Paris 
 and Alexander, Lucumo and Tarquinius, Henry and Beauclerc, 
 are familiar to us in other lands. The rea.son of this custom 
 ■was that names were then significant, and served to mark out 
 the individual by some peculiarity in bis person, some tmit 
 
32 MOSES CALLED. 
 
 in his character, or some event connected with his history. 
 If several of these circumstances might occur in the case of a 
 finite man, how much more may we expect them to come 
 out in the contemplation of the infinite God. Accordingly, 
 among a primitive people, his names grow in number as the 
 manifold aspects of his all-perfect character break upon their 
 view. He is called Elohim, the Everlasting, when his ante- 
 cedent eternity and absolute independence are contemplated. 
 He is termed Jehovah, the Self-existent, the Author of all 
 existing things, when he is regarded as the free and personal 
 God, manifesting his being to the intelligent universe by the 
 works of his creative power. He is named El 'Elion, the Most 
 High God, when his unattainable pre-eminence above all 
 created things comes into view. He is designated El Shaddai, 
 the Almighty God, when he wishes to set before the mind his 
 unconquerable omnipotence. 2. In the next place, Moses did 
 not require to ask the name of God, if we mean by that the 
 term by which he was commonly known. He was already 
 familiar with his name. If the Book of Genesis was not yet 
 before him in a written form, the traditions of his fathers were 
 graven on his memory. Moreover, God had already an- 
 nounced himself to him as the God of his fathers. And, 
 farther, God does not present in his reply any one of all the 
 names by which he had been previously known. Hence it is 
 plain that the object of Moses in putting this question could 
 not have been to ascertain any of the former names of God. 
 3. The name, in the conception of Moses, was the title by 
 which the present aspect of God to his people was to be 
 designated. And the meaning of his question is, what is the 
 principle of thy being or movement of thy will which is now 
 to display itself to thy people ? 
 
 The Lord is prompt in meeting this new difiiculty of Moses. 
 The immediate answer to his question is a new name, in some 
 respect difierent in meaning from all his former designations. 
 Ehjeh (Ehyeh), I AM, in the sense, I now proceed to make myself 
 known to he, by giving being to my promise to Abraham of 
 more than 400 years' standing. Although the phrase I AM 
 do not immediately convey all this to English ears, yet it is 
 so brief and appropriate in its general sense, and so hallowed 
 in our associations, that we would not venture to alter it. 
 
EXODUS III. 15-22. 33 
 
 And even in this simple form, when coupled with a promise 
 of deliverance such as Moses was comniissioned to announce, it 
 sug-gcsts the thought that his people will soon find that he is ]\y 
 the acts he performs. Still farther, it is probable that the 
 present tense of our English verb originally meant, and it is 
 certain that it still ri'tains among its mcanin<rs, the initial 
 stage of an action or event, as in the phrase, I go to town. 
 It is, therefore, the only form fit to express the Hebrew in- 
 cipient. The use of the first person is a plain indication that 
 the name is intended not merely to distinguish an individual, 
 but to express a sentiment that will animate the people with 
 hope and resolution. Such a form is strictly appropriate only 
 in the mouth of the speaker ; and, accordingly, it is not after- 
 wards em])loyed as a name of God. All this is in keeping, 
 not with a mere name, but with a word of moral power 
 fitted to stir the heart, and meet the present occasion. 
 
 ]\Ioses was now, therefore, armed with a name of potent 
 significance by which to designate him by whose authority lie 
 was to approach the people. He could say, he in whose 
 name I come is about to realize the promise of the land of 
 Kcnaan made to the seed of Abraham ; and he has deigned 
 to embody this fact in a significant name, indicating his pre- 
 sent adherence to his covenant with your ftithers. 
 
 V. 15-22. Special directions are now given to Moses re- 
 garding his commission. Fir'd, the authority under which he 
 acts is formally stated. The Lord, that is, Jehovah. We 
 have already discussed the import of this name (Gen. ii. 4). 
 It stands in relation to Ehjeh, as a habit of the active powers 
 is to a particular volition. Jehovah is the author of reality in 
 general ; Ehjeh is he who is on tlie point of giving reality to 
 a certain thing or event. The two names then refer to the 
 same attribute of the divine nature, but in different points of 
 view ; the one presenting it as a potence in habitual exercise ; 
 the other as a potence passing into a new course of action. 
 Hence we can understand how the Lord, after announcing 
 himself to Moses by a new form of appellation, fitted to the 
 special occasion, immediately reverts to the well-known and 
 long established name which involves the same property of 
 his nature. In accordance with this identity of the quality 
 signified by the two names, it is fitly added, " This is my 
 
 c 
 
34 MOSES CALLED. 
 
 name for ever, and this my memorial unto all generations." 
 The name refers to the objective and sensible sign ; the 
 memorial to the subjective and mental concept of the divine 
 being. He that gives effect to his uttered resolve is the 
 author of eternal life to his church. 
 
 V. 16, 17. Next, the course he is to pursue with regard to 
 the people of God is pointed out. Gather the elders of Israel. 
 Officers of this class were common to all mankind in primeval 
 times. We have already met with them in Egypt (Gen. 1. 
 7). We here find them established in Israel antecedent to 
 the legislation of Moses. Their name is derived from the 
 quality of age, which confers experience and claims authority. 
 They were perpetuated through all the variations of the com- 
 monwealth of Israel, and descended from them to the Chris- 
 tian Church, in which they still maintain their place. / 
 have surely visited you, personally come to see you, and all 
 that is done to you, in order to take the proper steps for 
 your deliverance. 
 
 V. 18. The manner in which he is to approach the king of 
 Egypt is next laid down. They shall hearken to thy voice. 
 They have been chastened by the oppression of Egypt, and 
 will now listen gladly to a duly accredited deliverer. Thus 
 far Moses will find his reception encouraging. Thou and the 
 elders of Israel. A venerable deputation of the heads of the 
 people are to accompany Moses to Pharoh. Jehovah, the 
 Ood of the Hebrews. To Israel this epithet of Jehovah 
 would be encouraging ; to Pharoh, it is merely explanatory. 
 We learn from it that the Shemites of the line of Heber 
 continued to acknowledge the tiTie God after the other nations 
 had forsaken him. In other words, the revelation of God 
 made to the common fathers of the human race, remained in 
 its purity among the Hebrews after it had been essentially 
 corrupted among the other nations of the earth. It is plainly 
 implied that the gods of Egypt were now essentially differ- 
 ent from the God of the Hebrews ; as will presently'' appear 
 in the most conspicuous manner. Hath onet with us, with 
 Moses in the bush at Horeb, and with us in the signs he has 
 wrought through him before us, (v. 30). Let us go three 
 days' journey into the vnlderness. This request seems at 
 first to be put in a politic form, as if to secure a favourable 
 
EXODUS III. 1 8. 86 
 
 answer. This, however, was quite unnecessary, since the 
 Almighty was about to bring his people out of Egypt by a 
 strong hand. It is merely expressed in a style of reserve and 
 moderation. It was not requisite to reveal to Pliaroh, who 
 was in a hostile mood, all the intentions of God conccrninf? 
 his people. Hence Pharoh is merely informed that the Gt)d 
 of the Hebrews has met with them; and their request is 
 limited to the first step to be taken in obedience to his will. 
 A three days' journey is mentioned, simply because this would 
 take them clear out of Egypt, one day being employed in 
 setting out, one in marching, and the third in coining to a 
 resting-place. And a sacrifice is added, because this is the 
 first act of obedience. The former involves their departure 
 out of Egypt ; the latter commences the perfect service of 
 God. This is exactly the mode in which God trains his 
 people. The immediate duty and the immediate blessing are 
 set before them, and these are pregnant with all farther and 
 higher duties and blessings. So he deals with Pharoh. 
 But there is not only reserve, but moderation in the request. 
 It makes the smallest demand consistent with actually leav- 
 ing, and assigns the highest reason for taldng this step, 
 namely, the command of God. By sedulously avoiding 
 every thing harsh and extravagant in its terms, it affords the 
 least possible occasion for Pharoh to harden his heart, and 
 dismiss the petitioners with an obstinate refusal. At the 
 same time it is a bold and open assertion of liberty. If the 
 people had formed a secret plot to escape from the land of 
 their bondage, we should have been slow to condemn, if not 
 prompt to applaud. But this is not the Lord's way. If 
 Pharoh had condescended to ask at once, " Who shall go ? 
 Will your wives and children go? Will your cattle and your 
 other moveables be taken with you?" he would have 
 received, as he eventually did, a ready and candid reply. But 
 such questions were in reality superfluous. Pharoh was well 
 aware that bondsmen who had marched three days out of 
 the land of the oppressor, with their families and goods, 
 would not return without compulsion. 
 
 v. 10, 20. Moses is farther forewarned of the unwilling- 
 ness of Pharoh to grant the request of the people, and of the 
 means by which this unwillingness is to be overcome. And 
 
36 MOSES CALLED. 
 
 / know. Fore -knowledge is as certain to God as after-know- 
 ledge. But hy a viighty hand, the hand of God doing his 
 wonders in the land of Ham. The servant of the Lord is 
 therefore not to be discouraged by the unavailing opposition 
 of Pharoh. 
 
 V. 21, 22. The Israelites are not to go out empty-handed. 
 The sojourn of Joseph in Egypt as a bond-slave had been 
 the means of preserving the inhabitants of that country from 
 extermination by a seven years' famine. The residence of 
 his kindred in Goshen had always been a benefit and not a 
 burden to Egypt. And for the last two or three generations 
 the Israelites had been bond-slaves, toiling for the prosperity 
 and aggrandisement of the nation. They had, therefore, an 
 undoubted right to ask, and the Egyptians were eventually 
 glad to give them some aid for their journey. Shall ask, as 
 a gift, if not a compensation for long unrequited services. 
 The word cannot mean to borrow here, when the Egyptians 
 were perfectly aware that the Israelites would not return. 
 Of her that sojourneth in her house, either a visitor or a 
 mistress whom she served, in any case her superior, and 
 perhaps owner. Spoil Mizraim. The Egyptians would be 
 so overcome by abject distress as to be ready to part with 
 a considerable portion of their wealth, in order to get rid of 
 a people whose presence menaced them with utter exter- 
 mination. 
 
 CHAP. IV. MOSES OBEYS THE CALL. 
 
 14. I^HN Aharon, perhaps bright or tall. r. perhaps akin 
 to lix light, or "in hill. 
 
 18. in) = inn: The latter is the reading of one MS. of 
 the Sam., Syr., Vulg. and Arabic. The former, of the other 
 MSS. and of the Sept. ; of the latter in both parts of the verse. 
 It seems an instance of diversity of language. 
 
 And Moses answered and said, But behold they will not believe 
 me, nor hearken unto my voice : for they will say, The Lord hath not 
 appeared unto thee. 2 And the Lord said unto him, What is this 
 in thy hand 1 And he said, A rod. 3 And he said, Cast it on tha 
 
EXODUS IV. 37 
 
 ground. And he cast it on the ground, and it hocamc a serpent ; and 
 ]\Ios(;s fled from before it 4 And tlie Lokd said unto Closes, Put 
 forth thy hand, and catch it by tlie tail. And he put forth his hand 
 and seized it, and it became a rod in liis hand. 5 Thot tliey may be- 
 lieve that the Lord, tjie God of their fathers, the God of Aljraham, the 
 God of Isaac, and the God of Jacob, hath appeared unto thee. 6 And 
 the Lord said unto him again, Put now thy hand into thy l)osom. 
 And he put his hand into his bosom ; and he took it out, and lo, his 
 liaud was leprous as snow. 7 And he said. Put thy hand again into 
 thy bosom. And he put his hand again into his bosom ; and he took 
 it out of his bosom, and behold it was restored as his other flesli. 
 
 8 And it shall be, if they will not believe thee, nor hearken to the 
 voice of the first sign, that they will believe the voice of the latter sign. 
 
 9 And it shall be, if they will not believe even these two signs, nor 
 hearken unto thy voice, that thou shalt take of the water of the river, 
 and pour on the dry land : and the water which thou takest out of the 
 river shall become blood upon the dry land. 
 
 10 And Moses said unto the Lord, Lord, I am not eloc^uent, nei- 
 ther heretofore, nor since thou hast spoken unto thy servant ; for I am 
 slow of mouth and slow of tongue. 1 1 And the Lord said unto him, 
 AVho hath made man's mouth, or who maketh dumb or deaf, or seeing 
 or blind ? Do not I the Lord? 12 And now go, and I will be ■with 
 thy mouth, and teach thee what thou shalt speak. 13 And he said, 
 t) Lord, send now by whomsoever thou wilt send, li And the anger 
 of the Lord was kindled against Moses ; and he said, Is there not 
 Aaron thy brother the Levite 1 I know that he can speak well : and 
 also behold he cometh forth to meet thee, and he shall see thee, and 
 be glad in his heart. 15 And thou .shalt speak to him, and put words 
 in his mouth ; and I will ha with thy mouth and with his mouth, and 
 will teach you what ye shall do. 1 6 And he shall speak for thee to 
 the people, and it shall be, that he shall be to thee for a mouth, and 
 thou shalt be to him for God. 17 And this rod shalt thou take in 
 thy hand, wherewith thou shalt do the signs. ^ 4 
 
 18 And Moses went and returned to Jether his father-in-law, and 
 said to him. Let me go now and return to my brethren who are in 
 Mizraim, and see whether they be yet alive. And Jethro said unto 
 Moses, Go in peace. 
 
 19 And the Lord said unto Moses in Midian, Go return to Mizraim, 
 for all the men who sought thy life are dead. 20 And Closes took 
 his wife and his sons, and set them upon the ass, and returned to the 
 land of Mizraim : and Moses took the rod of God in his hand. 
 
 21 And the Lord said unto Moses, AVhcn thou goest to return into 
 Mizraim, behold all the "wonders that I have put in thy band and do 
 
38 MOSES OBEYS THE CALL. 
 
 them before Pharoh ; and I will harden his heart, and he shall not 
 let the people go. 22 Then thou shalt say unto Pharoh, Tims saith 
 the Lord, Israel is my son, my first-born. 23 And I said unto thee, 
 Let my son go, and serve me, and thou didst refuse to let him go ; 
 behold, T will slay thy son, thy first-born. 
 
 24 And it came to pass by the way in the inn, that the Lord met 
 him and sought to kill him. 25 And Zipporah took a sharp stone, 
 and cut off the foreskin of her son, and cast it at his feet : and she 
 said. For a spouse of blood art thou to me. 26 And he left him ; 
 tlien she said, A spouse of blood, because of the circumcision. ^ 5, 
 
 27 And the Lord said to Aaron, Go to meet !Moses in the wilder- 
 ness. And he went and met him in the mount of God, and kissed him. 
 28 And Moses told Aaron all the w^ords of the Lord who had sent 
 him, and all the signs which he had commanded him. 29 And Moses 
 and Aaron Avent, and gathered all the elders of the sons of Israel. 
 30 And Aaron spake all the words which the Lord had spoken unto 
 Moses; and did the signs in the eyes of the people. 31 And the 
 people believed : and they heard that the Lord had visited the sons 
 of Israel, and that he had looked on their affliction, and they bent 
 their heads and bowed themselves down. 
 
 The Lord here obviates all the remaining difficulties of 
 Moses, who then obtains leave of Jethro to return to Egypt 
 (v, 1-18). Setting out on his journey he is met by Aaron, 
 and on his arrival is well received by the people (v. 19-31). 
 
 V. 1-9. The third plea of Moses is the incredulity of the 
 people. There is no manifestation of God to Israel on record 
 since he appeared to Jacob on the way to Egypt (Gen. xlvi. 2) ; 
 and this was 210 years ago. And Moses had now been in 
 exile forty years, and would be a comparative stranger to most 
 of his nation. The Lord meets this plea by supplying him 
 with credentials that could not be gainsaid. These are in the 
 form of certain supernatural wonders, of which the Lord now 
 exhibits two in the sight of Moses for the confirmation of his 
 own faith, and directs that along with these a third should be 
 performed in Egypt to demonstrate to the people and to 
 Pharoh that he was an ambassador from the God of the 
 Hebrews. It has been generally felt that these wonders must 
 have been selected with a due regard to the occasion, and are, 
 therefore, not only miracles attesting a divine message, but 
 signs shadowing forth pertinent truths to all the parties con- 
 cerned. The early mind was peculiarly open to the figurative 
 
EXODUS IV. 1-9. 39 
 
 method of instruction. The hieroglypliic mode of writing was 
 a most ingenious and elaborate application of symbols to the 
 use of recording events. 
 
 V 2-5. The first sign given to Moses contains a plain allu- 
 sion to his change of office. A rod. This is the instrument 
 and symbol of his present condition, the shepherd's crook. 
 Cast it on the ground, an act symbolic of his abandonment of 
 that condition. It became a serpent, a dangerous and for- 
 midable creature from which Moses fled. There is no distant 
 allusion here.to the repugnance of Moses to the new office 
 which was proposed to him. The serpent, moreover, was the 
 ostensible tempter and traitor in the garden of Eden, and 
 therefore the representjitive of the author and abettor of evil. 
 And in particular the asp, a kind of serpent, played a conspi- 
 cuous part in Egyptian mythology. It was the emblem of the 
 goddess Rtmno, the snake of Neph, the hieroglyphic of " god- 
 dess," and the sign of royalty. From this last use it was 
 called Uraeus, from ouro, king, and ^aaiX'iey.og, royal (Raw- 
 linson's Herod, ii. 105). Egypt was, therefore, not obscurely 
 pointed out, as the adversary of God and His people at this 
 time. Moses shrunk from grappling with this hostile power. 
 Put forth thy hand and catch it. This indicates Moses' 
 reluctant acceptance of his new office. It became a rod in 
 his hand. What was formidable to weak faith and hesitat- 
 ing obedience, became a rod of power as soon as the decisive 
 act was performed. The shephei'd's rod is now the rod of 
 God, with which He is to conduct the people of God from 
 Egypt to the promised land. That they may believe. Moses 
 is empowered to perform this miracle before the people, that 
 they may believe his divine mission. Hence it appears that 
 one end of a miracle is to authenticate a divine communica- 
 tion and bo a w^arrant to faith. 
 
 V. G-8. The second sign points to a renewal of nature in 
 Moses and the people. Put noiv thy hand into thy bosom,. 
 Tlie hand is the emblem of power. The putting of it into 
 the bosom is merely the withdrawing of it from action into 
 rest and security. Taking it out is preparing to resume 
 activity. Leirrous as snoiu. Leprosy is a loathsome disease 
 of the skin prevailing in Egypt and the southern parts of 
 
40 MOSES OBEYS THE CALL. 
 
 Asia. It appears in spots on different parts of the body, 
 which sometimes become confluent and cover the whole body. 
 It is called white from the colour assumed by the part 
 affected, and the hair that grows on it. Hence the phrase, 
 "leprous as snow." It is distinguished as Lepra Mosaica, 
 from the notice taken of it by Moses in his legislation (Lev. 
 xiii. 14). The leprosy is not employed in Scripture as a 
 figure for sin as an act or habit. But the leper is declared 
 unclean ; and moral uncleanness is the consequence of such 
 sin. The hand of Moses, when brought out for action, is 
 found to be leprous — not impotent, as in paralysis, but 
 defiled, and defiling whatever it touches. This is a striking 
 figure of the unclean or unhallowed power of fallen man, 
 which works evil and not good. It is typical of the old 
 man in Moses and in Israel, especially now when they are 
 contaminated with the manners and customs of idolatrous 
 Egypt. Fut thy hand again into thy bosom. On drawing 
 it forth from the bosom it is now found to be restored as the 
 healthy flesh. The degenerate power of Moses was unfit for 
 the work of God. Its sanctification is represented by the 
 restoration of the leprous hand. And as Moses is consecrated 
 to the task of leading the people out of Egypt, so are they to 
 be consecrated to the Lord as a chosen generation to show 
 forth His praise and accomplish His purpose. The voice of 
 the first sign. By a beautiful figure these signs are described 
 as having a voice, because they speak to the people of the 
 presence and power of God with His messenger. 
 
 V. 9. This sign evidently refers to Egypt. The Nile was 
 venerated as a divinity under the name of Hapi — cognate, if 
 not identical, with Apis. Its waters were therefore regarded 
 as sacred, and highly esteemed as salubrious to the drinker 
 and fertilisino- to the soil. To change these waters into blood 
 shed on the ground is to turn the stream of life into a pool 
 of death. It speaks of disaster and death to Egypt and its 
 gods. He that has power over the deified Nile may defy all 
 the mio'ht of Pharoh. He is accredited as the minister of 
 God, called to His office, qualified for His holy task, and 
 armed with miraculous powers for the discomfiture of Egypt, 
 by the Lord, the most high God, founder of heaven and 
 earth. 
 
EXODUS IV. 1017. 41 
 
 V. 10-17. Moses coniprehentls all that is implied in this 
 last sign, stands agiiast at the deadly encounter with the 
 l)oNvor.s of Egyi>t, and urges a fourth plea. I am not eloquent, 
 a man of words, competent to lay before the mind of Pharoh 
 the awful* alternative of concession or compulsion. His 
 powers of persuasion had not prevailed with Iiis own country- 
 men. His present interview with the Almighty had not 
 increased them, and he could not expect to maintain the argu- 
 ment worthily in this great cause before the haughty 
 monarch of Egypt, v. 11. Who hath made man's motith? 
 The liOrd is still patient with Moses, and meets his objection 
 with an unanswerable rejoinder. In a series of interrogatories 
 it is intimated that the Lord is an infallible judge of what 
 amount of natural eloquence is requisite for the occasion, and 
 is able and sure to supply the deficiency, if any such exist. 
 V. 12. I ivill be ivith thy mouth. Here the requisite aid is 
 expressly promised. v. 13. Notwithstanding this assuiing 
 rej)ly, Moses prays the Lord to confer this honour on any 
 other than himself, v. 14-17. This rather hasty and impa- 
 tient expression of unwillingness provokes the Lord to anger. 
 Yet, as this backwardness arose not from any unworthy 
 motive, but from an absence of ambition, a love of retirement, 
 or a deep feeling of humility, the Lord does not turn away 
 from his pui^iose, but with a gentle firmness acquaints him 
 with another relief he has provided for his slowness of speech. 
 Aaron, thy brother the Levite. This is put first as tlie pro- 
 minent object of thought. The words in apposition with 
 Aaron are merely intended to designate him fully, according 
 to the Hebrew manner. He is of the same parents and tribe 
 witli Moses, and therefore suitable as an associate in this 
 arduous undertaking. And though he was the elder brother, 
 yet the Lord assures Moses that he will be glad to see him, 
 and of course act under him. Tliou shalf sjwalc to him. 
 Moses is to' perform the higher part still even in speaking, 
 namely, to dictate the words which Aaron is to utter. The 
 promise of Divine aid is accordingly reiterated and extended 
 to both. He shall speak for thee to the people. We learn 
 from this that God does not needlessly alter the natural 
 qualities of his highest servants. The characteristics of mind 
 and will in the individual, though dedicated and adapted to a 
 
42 MOSES OBEYS THE CALL. 
 
 holy use, are still allowed to remain, and to peep out in all 
 his sayings and doings. And thou shall be to him for God. 
 The figure here is as bold as it is expressive. What God is 
 to Moses, that Moses is to Aaron in regard to the matter and 
 the authority of his message. What Moses is to God, that 
 Aaron is to be to Moses in regard to the delivery of it. And 
 this rod. This wand of authority he recalls to the mind of 
 Moses as another source of encouragement. Wherewith thou 
 shalt do the signs. This staff was to be always with him as 
 the badge of his ofiice, if not the instrument of operation. 
 
 V. 18-26. All his fears and scruples being at length over- 
 come, Moses prepares for entering on his ofiice. Jether here 
 is Jethro in a subsequent part of this verse. We may learn 
 from this that a mere variation in the orthography of a proper 
 name may indicate a variety in pronunciation, and not a 
 deviation from the autograph of the author. Let me go noiv. 
 Moses asks leave of his father-in-law to depart. Not only 
 common courtesy, but the benefits he had received from 
 Jethro demand this. See whether they he yet alive. The 
 private ends he had in view he is at liberty to disclose to 
 Jethro. Other reasons it was not necessary to state, to 
 warrant his departure. Jethro is just as well as generous, 
 and bids him go in peace. 
 
 V. 19, 20. In Midian. This implies that the mount of 
 God, west of the wilderness, where Moses saw the burning 
 bush, was not in Midian. For all the men who sought thy life 
 are dead. The present communication has reference, not to 
 the heavenly mission of Moses, but to his personal relations 
 with Egypt. The cause of flight from his kindred was the 
 vengeance of the king and the kinsmen of hira whom he had 
 slain. They were now dead, and he was at liberty to return. 
 The higher reasons for his return did not at present concern 
 the Midianites. His sons. Though the birth of only one 
 son has been recorded, yet we know from the subsequent 
 narrative (Ex. xviii. 4), that a second son was born to him. 
 The ass. This may mean either the single ass, or the species 
 of animal on which they rode. In the former case the two 
 children must have been young. The ass is a much nobler 
 animal in the east than with us. The rod of the Ood, the 
 true and living God, in contrast with the gods of the heathcj^ 
 
EXODUS IV. 21-23. 43 
 
 The rod after having been transformed by the divine power 
 into a serpent, and from a ser[)ent into a staif of ollice, may 
 justly be termed the rod of God. 
 
 V. 21-23. Tlie result of the ajoplication of Moses to Pharoh, 
 and of the ])erformancc of all his wonders, -will only be an 
 obstinate refusal to let the people go. This is here again 
 intimated, to prepare the way for the dread ultimatum whieh 
 is to be finally announced to Pharoh. Behold, with the eye 
 of remembrance and attention. TIte luondcrs. Works that are 
 supernatural, or contravene the laws of nature. They are called 
 signs, in reference to their use, as attesting the presence, the 
 message or the messenger of God, or as symbolising any fact or 
 doctrine. "All " the wonders seem to refer not merely to the 
 three signs, but to the first nine plagues with which Egyi)t was 
 visited. In thy hand, in thy power by the rod in thy hand. 
 And I ivill harden his heart. The hardening of Pharoh's 
 heart is in this narrative ten times ascribed to the Lord. But 
 it is also at least twice ascribed to Pharoh himself (viii. 28, 
 ix. 34). In seven other passages it is stated simply as a fact, 
 without assigning any cause. It is evident of itself that this 
 fact is ascribed to God and to Pharoh in different respects ; 
 so that the two assertions are perfectly consistent with each 
 other. It is equally plain that the act in question belongs to 
 Piiaroh, as the moral agent by whose intention it was per- 
 formed. It belongs to God as the Designer, Creator, and 
 Supreme Governor of the existing universe, of wdiich free 
 agents and their voluntary actings form a part. His absolute 
 and universal dominion follows from the act of creation, and 
 was constantly present to the minds of the children of God 
 in ancient days. Its effect upon the mind was solemn and 
 impressive, and never suggested the faintest presumi)tic)n of 
 injustice in God, even when the acts that were sinful in his 
 creatures were traced in another sense to his holy and awful 
 will. The Scripture, accordingly, never hesitates for a moment 
 to ascribe ab.solute holiness to God, and all the guilt of a sin- 
 ful act to the free ajjents. Farther than this it becomes us 
 not to define an administration which we are incompetent 
 fully to conceive, or exactly to express. Then thou shall say 
 unto Pharoh. This is the ultimate message, when all feebler 
 strokes had proved ineffectual. Israel is my son, adopted in 
 
44 MOSES OBEYS THE CALL. 
 
 sovereign mercy to the inheritance of privileges which to those 
 who appreciate and accept them will be perpetuated and 
 enhanced. My first-horn, and therefore most dear, but not 
 exclusively dear. The first born son suggests other sons born 
 afterwards, and points in the distance to the calling of the 
 Gentiles. And I said unto thee. This refers to the message 
 again and again urged upon Pharoh, and hitherto obstinately 
 rejected. / tvill slay thy son. This is the final stroke on him 
 who persisted to the last in leaving all to the arbitrament of 
 war, even with the Almighty. His first-born, the heir to his 
 throne, and the first-born of all his people, must be slain be- 
 fore he can be induced to let Israel go. 
 
 V. 24-26. The sacred narrative is not wont to notice inci- 
 dents on the way unless they come within the sphere of the 
 spiritual. Thus Jacob travels from Beersheba to Haran, a 
 distance of nearly 500 miles, and only the occurrence at Bethel 
 is mentioned. So here a single incident is taken up from the 
 ordinary routine of the journey to Egypt on account of its 
 moral import. It contains an element of truth that is of 
 present moment in elucidating the ways of God. The Lord 
 met him and sought to kill him. The Lord had been charging 
 Moses with a menace of the gravest kind to Pharoh. It was 
 well that Moses himself should feel acutely the pang of death, 
 that he may comprehend the terrible meaning of this threat. 
 It appears that his youngest son had not been circumcised 
 through some unexplained fault of Moses. The neglect of the 
 divinely appointed sign of the covenant of peace with God 
 was a serious delinquency, especially in him who was to be 
 the leader and lawgiver of the holy people. It was meet that the 
 austere perfection of the divine holiness should be made known 
 to Moses. It was necessary at this stage of his experience 
 that he should learn that God is in earnest when he speaks 
 and will assuredly perform all that he has threatened. Hence 
 the Lord sought to kill him, probably by some disease or 
 sudden stroke, which threatened immediate death. And 
 Zipporah took. It is probable from her spontaneous prompti- 
 tude that Zipporah was in some way the cause of the delay in 
 circumcising the child. A sharp stone. This was a stone or 
 flint knife, such as was used afterwards by Joshua in circum- 
 cising the children of Israel on their entrance into the land of 
 
EXODUS IV. 2G-31. 45 
 
 Kenaan (Jos. v. 2). We read that Tubal-caiii tlic eiylith in 
 descent from Adam was a worker in brass and iron, llenee 
 it appears that implements of stone were contemporaneous with 
 those of the common metals. The use of them seems to have 
 prevailed in rural or remote regions into which the arts of 
 smelting and forging metals had not penetrated. The theory, 
 therefore, of the successive ages of stone, bra-ss, and iron, may 
 apply to particular localities, but not to the whole habitable 
 earth. The arts of metalluigy flourished in certain races 
 while the ruder ware, fashioned out of stone, bone, and wood, 
 was prevalent among others. And cad it at his feet. This 
 indicates that Moses had signified his wish that the child 
 should be circumcised. For a sjxmse of blood art thou to me. 
 The word for refers to the significant act of casting the fore- 
 skin at Moses' feet, which implied that her connexion with 
 him had necessitated this bloody rite. Her womanly tender- 
 ness shrunk from the painful operation. And he left him. 
 The Lord who sought to put him to death remitted the penalty 
 now that the neglected duty was performed. Because of the 
 circmncision. This explains her accosting Moses as a spouse 
 of blood, as it was to save him from death that she was con- 
 strained to do herself the masculine part of circumcising her 
 child. This was a salutary and seasonable lesson to Zip})orah 
 as well as to Moses. The occurrence probably took place on 
 the first night of their journey, as they had not reached the 
 mount of God (v. 27). The child was now unfit for travel, 
 and it was easy for the mother to return with the two child- 
 ren to her father. It is most likely, therefore, that this was 
 the point from which she was sent home by her husband (xviii. 
 2), in order to avoid the dangers and inconveniences which 
 she was w^illing to brave on his account, had nut this provi- 
 dential interposition ordered it otherwise. 
 
 Moses must have occupied at least a day in returning to 
 Midian with the flock of Jethro, two or three days in making 
 preparations, and a day in setting out with his wife and family. 
 The distance from Midian to Egypt was probably not less than 
 200 miles, for which we may allow seven days. Starting 
 about the beginning of the year, according to our reckoning 
 he would arrive in Egypt about the 13th of Januar}-. 
 
 V. 27-31. We have here a summary of the reception which- 
 
46 MOSES APPEARS BEFORE PHAROH. 
 
 Moses met with from the people. And the Lord said unto 
 Aaron. The nari-ative, as usual, goes back a little to take up 
 another line of things. In the wilderness, the region between 
 the gulfs of Suez and Akabah. In the mount of the God of 
 heaven they met. And kissed him, the eastern mode of 
 salutation. After receiving instructions from Moses, Aaron 
 accompanied him to Egypt. They gathered the elders of the 
 people (iii. 16). And Aaron spake (v. 16). Aaron being 
 eighty three years of age, and having lived constantly among the 
 people, now served to introduce Moses who had been an exile 
 for forty years, and was therefore unknown to the rising 
 generation. And did the signs. As Aaron did the signs 
 before Pharoh, it is probable and accordant with the text 
 that he should also be the performer before the people. This 
 is in keeping with the relation between Moses and himself (v. 
 16). It is also an example of the rule that a man is said to 
 do what another does in his stead and by his authority (v. 1 7). 
 Bowed themselves down. Bent their bodies as well as their 
 heads in reverence before God. So far all went well with 
 Moses. His brother entered heartily into his mission, and 
 the people acknowledged him as the messenger of God. 
 
 IV. MOSES ENCOURAGED IN HIS OFFICE, EX. V., VI. 
 CHAP. V. MOSES APPEARS BEFORE PHAROH, 
 
 3. ^"^i??. This form here signifies to meet with, as the verb 
 does in several places (Gen. xlii. 4. ; xlix. 1, and always in 
 the form J^^li?"?), and as the context proves (iii. 18). nnj? 
 is the more usual form of the verb with this meaning. 
 
 6. "it?b' y^afj./Marsug a scribe, prefect, officer, employed in 
 duties involving the keeping of accounts, lists, and other 
 records. 
 
 And afterward Moses and Aaron went in and said unto Pharoh, 
 Thus saith the Lord, the God of Israel, Let my people go and hold a 
 feast unto me in the wilderness. 2. And Pharoh said, Who is the 
 Lord, that I should hearken to his voice to let Israel go ? I know 
 not the Lord, neither will I let Israel go. 3 And they said. The God 
 of the Hebrews hath met with us : let us go now three da'/s' journey 
 
EXODUS V. 47 
 
 into the Avildomess, and sacrifice unto the Lord our Cod ; lest he fall 
 ujwn us with pestilence, or with the sword. 4 And the king of 
 IMizraim said unto them, Wherefore do ye, Moses and Aaron, loose 
 the people from their works 1 Get you to your hurdens. 5 And 
 Pharoh said, Lo, the people of the land are now many, and ye make 
 them rest from their burdens. 
 
 6 And Pharoh conimandod that day the taskmasters over tho 
 people and their officers, saying, 7 Ye shall not continue to give straw 
 to the people to make biick, as heretofore ; let them go and gather 
 straw for themselves. 8 And the tale of the bricks, which they made 
 heretofore, ye shall lay upon them, ye shall not take from it : for they 
 are idle ; therefore they cry, saying, Let us go sacrifice to our God. 
 9 Let the service be heavy on tho men, and let them work therein ; 
 and let them not regard vain words. 10 Then went out the task- 
 masters of the people and their officers, and spake unto the people, 
 saying, Thus saith Pharoh, I will not give you straw. 11 Go yo 
 yourselves, get you straw where ye can find it ; for not ought of your 
 service shall be taken off. 
 
 12 And the people were scattered throughout all the land of 
 Mizraim, to gather stubble for straw, 13 And the taskmasters 
 hasted them, saying, Fulfil your works, the daily task, as when there 
 was straw. 14. And the officers of the sons of Israel, whom Pharoh's 
 taskmasters had set over them, were beaten, while it was said. Why 
 have ye not fulfilled your task in making brick, as heretofore, both 
 yesterday and to-day 1 15 And the officers of the sons of Israel went 
 in and cried unto Pharoh, saying, Why dealest thou thus with thy 
 servants 1 1 6 No straw is given unto thy servants, and they say to 
 us, !Make brick : and behold thy servants are beaten, and it is the 
 fault of thy people. 1 7. And he said, Ye are idle, ye are idle ; there- 
 fore ye say, Let us go sacrifice to the Lord. 18 And now go, work : 
 and no straw shall be given you, and the tale of bricks ye shall 
 deliver. 
 
 19 And the officers of the sons of Israel saw that they were in evil 
 case, when it was said, Ye shall not take off from the daily task of your 
 bricks. 20 And they met !Moses and Aaron standing in the way as 
 they came out from Pharoh. 21 And they said unto them. The 
 Lord look upon you and judge ; because ye have made our savour to 
 stink in the eyes of Pharoh and in the eyes of his servants, to put a 
 sword in their hand to slay us. 22 And Closes returned unto the 
 Lord and said, Lord, wherefore hast thou done evil to this people ? 
 AVhy is this, that thou hast sent me 1 23 And since I went in to Pharoh 
 to speak in thy name, he hath done evil to this people ; neither bust 
 thou delivered thy people at all. 
 
48 MOSES APPEARS BEFORE PHAROH. 
 
 In further prosecution of their mission, Moses and Aaron 
 now present themselves before Pharoh. But they are dis- 
 missed with contempt, and new hardships are imposed on the 
 people and their officers. Moses returns to God disappointed 
 and complaining. 
 
 Y. 1-5. The request made by Moses is contemptuously re- 
 fused by Pharoh. And afteriuard. After the people had 
 accepted his authority, Moses was prepared to go before 
 Pharoh, Moses and Aaron, accompanied, no doubt, by the 
 representatives of the people (iii. 18). Thus saith Jehovah, 
 the God of Israel. Jehovah was the God of Adam (Gen. ii. 
 7, 16), the God of Noah (Gen. vi. 8, viii. 20, 21), and conse- 
 quently of the whole race descended from him. He is here 
 called the God of Israel, not as if he were one among the 
 national gods, but because the other nations have corrupted 
 the notion and worship of God, and because he has entered 
 into a covenant of grace with Israel. Let ony i^eople go. The 
 request is peremptory, because it comes directly from God 
 himself And hold a feast unto me in the wilderness. To 
 hold a feast is the immediate object of the journey. This is 
 according to the divine manner of teaching. God promises a 
 present seed ; but there is a future seed : a good land ; but 
 there is a better country : an earthly rest, beyond which there 
 is a heavenly rest. He speaks to men of the near and the 
 obvious, and those who hear he leads on to higher powers of 
 understanding and nobler scenes of enjoyment. Besides 
 Pharoh was not entitled to know, and he does not condescend 
 to ask, what were the ulterior purposes of God. In the wil- 
 derness simply means out of Egypt, beyond the jurisdiction 
 of its sovereign, and the interference of its people. A seques- 
 tered scene was often selected by ancient taste for a solemn 
 festival, v. 2. 7 hnoiv not the Lord. Jehovah, the God of 
 Israel, was not unknown to the predecessors of Pharoh (Gen. 
 xii. 17, 41, xliii. 23). He could scarcely be ignorant that the 
 Israelites had a God. But the import of the name here em- 
 ployed may have been unknown to him, and at all events he 
 refuses to acknowledge the authority of Jehovah. Their reply 
 is explanatory. Tlte God of the Hehi'ews, of which well-known 
 nation (Gen. x. 21, xiv. 13, xli. 15, xli. 1 2) the Israelites were 
 a branch (i. 15-19), is he whose name is Jehovah. Hath met 
 
EXODUS V. 1-5. 49 
 
 with us, has revealed himself to us in the miracles wrouffht in 
 our presence, and the message communicated to us by Aloscs. 
 Three days journey. See on iii. 18. Lest he fall on us ivllk 
 pestilence or with the sivord. The sword is under the control 
 of Providence as well as the pestilence. This is added to 
 bring out clearly the necessity of their departure. Pharoli 
 will gain nothing by withholding his permission, as these Ijond 
 slaves, whom he values so much, may be destroyed by a stroke 
 from heaven, from which even his own subjects might not 
 escape. There is a clear and unavoidable obligation, there- 
 fore, on the Israelites to make this demand. It dawns upon 
 the mind of Pharoh that this departure involves the emanci- 
 pation and independence of the Israelites. But he will not 
 ask the question, or entertain the thought. He treats their 
 demands with a haughty impatience. Get you to your bur- 
 dens. This is meant for the representatives of the people, as 
 the former part of his reply was addressed to Moses and Aaron. 
 V. 5. The iKople of the land. They^are called the people of the 
 land with reference to Goshen, where they were settled, in con- 
 trast with Pharoh himself, who belonged to the dominant race, 
 which may have been of foreign extraction, or because they 
 were engaged in rural occupations (i. 14). Are now many. 
 They are already so numerous as to endanger the state. And 
 ye make them rest, when they require to be kept down in 
 numbers and in spirit by hard and constant labour. It is 
 evident that Pharoh spurns the thought of letting the people 
 go. 
 
 V. G-11. He determined to cinish the nascent thoucfht of 
 freedom in the very bud. That day. The case is urgent, 
 and no time is to be lost. The taskmasters. The Egyptian 
 drivers, who had the management of the servile labour. Their 
 officers. The Shoterim were orderlies or managers who kept 
 an account of all matters that came under their charge. They 
 appear to have been pennanent officials in the state of Israel, 
 as Moses makes express provision for their continuance (Deut. 
 xvi. 18), and they are mentioned on various occasions in the 
 subsequent history of the people (Num. xi. 16, Deut. i. 15, 
 Judg. v. 1 4, 2 Chr. xxvi. 1 1). They occupied the highest 
 rank among the people, for we find Moses selecting from 
 among them members of the original Council or Sanhedrin of 
 Israel (Num. xi. IG), and they are included nmonfr the ronre- 
 
 D 
 
60 MOSES APPEAES BEFORE PHAROH. 
 
 sentatives of the people in the public assembly (Dent. xxix. 1 0). 
 The very name of this official indicates a literary people. It 
 is judicious in a despotic sovereign, governing a conquered or 
 enslaved tribe, to avail himself of certain parts of the political 
 organization which they have adopted, v. 7. Straw. Straw 
 cut into small pieces was mixed with the clay, apparently to 
 give consistency to the brick until it was baked in the sun. 
 The sun-dried bricks of Egypt are so durable, that many still 
 remain that were made many centuries before the Christian 
 era. On being analysed they are found to contain a portion 
 of straw. The tale of the bricks. The same quantity of bricks 
 was to be produced, though the straw had to be gathered, in 
 addition to their former labours. They are idle. They have 
 not enough to do, and so they have time to think about free- 
 dom. Let thevi work therein, be busy, fully employed. Vai^i 
 words. Pharoh affects to regard the statement that their God 
 had interposed as a falsehood invented by Moses and Aaron. 
 V. 1 ] . Go ye, for no other will any more supply you. For 
 not ought of your service shcdl he taken off. Therefore bestir 
 yourselves to find the straw. 
 
 V. 12-18. After two days the Shoterim are beaten, because 
 the appointed number of bricks is not supplied ; and on com- 
 plaining to Pharoh, obtain no redress, v, ] 3. The daily task, 
 the rate of a day in its day. v. 1 6. And it is the fault of thy 
 people, who do not supply us with straw as formerly, v. 17. 
 Ye are idle, Pharoh has no new answer for the officers. The 
 intolerable burden he will not remove. 
 
 V, 19-23, The officers reproach Moses and Aaron for in- 
 volving them and the people in this distress. Moses, deeply 
 dejected, makes his appeal to God. v. 20. They came upon, 
 encountered Moses and Aaron, who were standing in the way, 
 probably awaiting the issue of their application to Pharoh. 
 V. 21. To put a sword in their hand to slay us, to give a 
 gi'ound of offence, provoking Pharoh to such measures as will 
 end in the destruction of the people, v. 22. Moses returned 
 unto the Lord. His mission to Pharoh has entirely failed. 
 It has only added to the misery of the people. He lays this 
 before the Lord in very plain terms. The chapter is abruptly 
 closed -with the earnest expostulation of Moses. The sombre 
 picture of wretchedness is thus left to make its full impression 
 on the mind. 
 
EXODUS VI. 61 
 
 VI; MOSES ENCOURAGED HIS GENEALOGY. 
 
 17. "'J.?:' Libni, luhite. r. he white. *VP^ Sliiraei, hearing. 
 r. hear. 
 
 18. Dpoy 'Amraiii, binding, r. hind. '^\}'^] Jitshar, oil. r. 
 shine. ^^""^V Uzziel, Ood my strength. 
 
 1 9. ''^'no Machli, sickness, r. be sioh. ''^^ Mushi, yielding. 
 r. yield. 
 
 20. *i3?i^ Jokebed, glory to Jehovah. 
 
 21. nnp Qorach, /iai?. r. congeal, i^l Nepheg, sprig, r. u. 
 sprout. ^?3t Zikri, remembixi7ice. 
 
 22. ^N'f'P Misbael, 'it7<ois tt'/ia^ GocZ is ? |S>fx Eltsaphan, 
 GocZ a hiding-place. ''"?np Sithri, Itiding-place. 
 
 23. y?*f^« Elisheba*, GocZ is my oath, ^nrtsj? 'Amminadab, 
 bounteous to my people, p^na Nacbshon, serpentine, ^^r 
 Nadab, bounteous. ^^liT'^K Abihu, Ae a father. *iTy?K El'azar, 
 Gof? 0. /ic?29. "'^ri^^ Itbamar, where the palm. 
 
 24. 1''i?S Assir, captive. '^}P/^. Elqanah, gotten from God. 
 tlps-ax Abiasapb, father of gathering. 
 
 25. ^^?'pl^ Puticl, abided of God. onrs Pinccbas, brazen 
 mouth. 
 
 And the Lord said unto Moses, Now shalt tliou see wliat I will 
 do to Pharoh : for by a strong hand shall he let them go, and by a 
 strong hand shall he drive them out of his land. 14 § § § 2. 
 
 2 And God spake unto Moses, and said unto him, I am the Lord. 
 
 3 And I appeared unto Abraham, unto Isaac, and unto Jacob as God 
 Almighty ; but by my name Jehovah Avas I not kno^vn to them. 
 
 4 And I have also established my covenant with them, to give them 
 the land of Kenaan ; the land of their sojournings wherein they so- 
 journed. 5 And I have also heard the groaning of the sons of Israel, 
 whom Mizraim keeps in bondage, and I remembered my covenant. 
 G "Wherefore say unto the sons of Israel, I am the Lord, and I will 
 bring you out from under the burdens of Mizraim, and ileUver you out 
 of their service ; and I will redeem you with a stretched-out arm and 
 with great judgments. 7 And I will take you to me for a people, and 
 I will be to you a God ; aud yc shall know that I am the Lord your 
 God, who bringeth you out from under the burdens of Mizraim. 8 And I 
 
52 MOSES ENCOUEAGED — HIS GENEALOGY. 
 
 "will bring you into the land, which I lifted up my hand to give to Abra- 
 ham, to Isaac, and to Jacob ; and I will give it to you for a possession : 
 I am the Lord. 9 And Moses spake so unto the sons of Israel, and 
 they hearkened not unto Moses from anguish of spirit and from hard 
 service. ^ 6. 
 
 10 And the Lord spake unto Moses, saying, 11 Go in, speak unto 
 Pharoh king of Mizraim, that he let the sons of Israel go out of his 
 land. 1 2 And Moses spake before the Lord, saying, Behold, the sons 
 of Israel have not hearkened unto me ; and how shall Pharoh hearken 
 unto me, who am uncircumcised of lips 1 ^7. 
 
 13 And the Lord spake unto Moses and unto Aaron, and gave them 
 a charge unto the sons of Israel, and unto Pharoh king of Mizraim, to 
 bring the sons of Israel out of the land of Mizraim. § 3. 
 
 14 These are the heads of their fathers' houses: the sons of Eeuben, 
 the first-born of Israel ; Henok, and Pallu, Ilezron and Karmi ; these 
 are the families of Eeuben. 15 And the sons of Simon ; Jemuel, and 
 Jamin, and Ohad, and Jakin, and Zohar, and Saul, the son of a 
 Kenaanitess ; these are the families of Simon. 16 And these are tlie 
 names of the sons of Levi, according to their generations ; Gershon, 
 and Kohath, and Merari. And the years of the life of Levi were seven 
 and thirty and a hundred years. 17 The sons of Gershon ; Libni and 
 Shimi, according to their families. 18 And the sons of Kohath; Am- 
 ram, and Izhar, and Hebron, and Uzziel. And the years of the hfe of 
 Kohath were three and thirty and a hundred years. 1 9 And the sons 
 of Merari ; Mahli and Mushi. These are the families of Levi accord- 
 ing to their generations. 20 And Amram took him Jokebed his aunt 
 to wife, and she bare him Aaron and Moses. And the years of the life 
 of Amram were seven and thirty and a hundred years. 21 And the 
 sons of Izhar ; Korah, and IS'epheg, and Zikri. 22 And the sons of 
 Uzziel ; Mishael, and Elzaphan, and Sithri. 23 And Aaron took 
 Elisheba, daughter of Amminadab, sister of Nahshon, to wife ; and she 
 bare him Nadab and Abihu, Eleazar and Ithamar. 24 And the sons of 
 Korah ; Assir and Elkanah and Abiasaph, These are the families of 
 the Korhites. 25 And Eleazar, Aaron's son, took him a wife of the 
 daughters of Putiel ; and she bare him Phinehas. These are the heads 
 of the fathers of the Levites, according to their families. 26 These are 
 the Aaron and Moses, to whom the Lord had said. Bring out the sons 
 of Israel from the land of Mizraim according to their hosts. 27 These 
 are they who spake to Pharoh king of Mizraim, to bring out the sons 
 of Israel from Mizraim. These are the Moses and Aaron. 28 And it 
 was in the day when the Lord s^^ake unto Moses in. the land of 
 Mizraim. § 4. 
 
 29 And the Lord spake unto Moses, saying, I am the Lord: speak 
 
EXODUS VI. 1-9. 53 
 
 unto Pharoli king of !Mizraim, all that I spoak unto thoc. 30 And 
 Moses sauI before the Lord, IJehold, I am unciicuniciseJ of lips, and 
 how shall Pharoli hearken unto me 1 ^8. 
 
 The dejected Moses is reassured by a new assertion and 
 exposition of the actual presence of God to perform His pro- 
 mise to Plis people (v. 1-13). The pedigree of Moses, and 
 Aaron, and others wlio are to figure in the future scene is now 
 given, preparatory to the commencement of Israel's deliver- 
 ance (v. 14-30). 
 
 V. 1. The Lord's reply is directed not to the complaint of 
 IMoscs, of which He takes no notice, but to the contemptuous 
 refusal with which Pharoli had met his rightful demand. 
 To receive a message from his Maker was au unspeakable 
 honour. Even if he suspected the message to be a pretence, 
 yet reverence for Him in whose name the bearers of it pro- 
 fessed to come should have led to the most cautious inquiry 
 before he replied. He was not to act upon a surmise in any 
 case, much less in a case of such moment. Noiv. In the 
 very height of Pharoh's arrogance and oppression, and in the 
 depth of the people's anguisli and despair, will the Lord 
 a])pear. By a strong hand (iii. ] 9). By the hand of the 
 Almighty inflicting stroke upon stroke until the spirit of 
 Pharoh is broken. Thus will he be constrained not only to 
 give them leave, but even to drive them out of his land. 
 The second, " by a strong hand," for which the Sept. has " by 
 a high arm " {sv Zpayjmi {j-\>r,\Cj), is emphatic. The Sabbath 
 lesson of the synagogue terminates here, after having given 
 relief to the anxiety of the hearer by a new promise of God. 
 
 V. 2-9. The reassurance of the preceding communication is 
 now sustained by a recun'ence to the cheering import of the 
 name Jehovah, and a recapitulation of all the old promises 
 to the patriarchs. And God spake. The Everla.sting and 
 Unchangeable One sj)ake. / am the Lord, Jehovah. The 
 Real, the Self-existent, the Author of all other existence, 
 manifesting my being by my presence in and power over 
 nature for the performance of my long-revealed purpose. 
 This is a name of power and hope to cheer the darkest heart. 
 v. 3. As God, Almifjlity. Tlie-name Jehovah waa made 
 known to Adam by the stupendous works of the six days 
 
54 MOSES ENCOURAGED —HIS GENEALOGY. 
 
 creation, which were unfolded in all their finished beauty and 
 grandeur before his outward eyes and inmost soul (Gen. ii. 4, 
 ] 6, 22, iv. 1). It was also revealed to Noah in the preser- 
 vation of his own family, and the destruction of the old world 
 by a flood, which were to the Most High but the waving of 
 His hand, though to man they were the majestic doings of 
 Jehovah. But in the matter of the promise made to Abra- 
 ham and his seed of a land of habitation, He was known to 
 them yet only as a promiser, not yet as a performer. Hence 
 He appeared to them as El Shaddai (Gen. xvii. 1), God 
 Almighty, a name expressly fitted to awaken and warrant 
 faith in a promise, inasmuch as it points to the attributes of 
 unchangeableness and omnipotence, which are the guarantees 
 of its ultimate fulfilment. But by my name Jeltovali was I 
 not known to them. As the performer of promise, the giver 
 of existence to that purpose which He had expressed. He was 
 not known, personally and practically known to them. By 
 the voice of history, by the records of the wondrous past, they 
 were aware that He was the Lord, and this name was often 
 actually, on their lips (Gen. xii. 1, 7, 8, xiv. 22, xv. 2, 6, 
 xvii. 1, xviii. 27, xxi. 33, xxii. 14, xxv. 21, xxviii. 13, 16, 
 21). But in their own experience, and in the matter of the 
 special revelation made to them, and only now to be realised. 
 He was not known to them as JehovaTi the agent, but only 
 as El Shaddai the potent. To know by personal observation, 
 is the primitive meaning of the verb V^l " know." This is 
 evinced by the use of the perfect " I have perceived," to 
 denote what we express by " I know," like novi, o7ha, by the 
 contrast of knowing with hearing, in such sentences as NPn 
 ^mn i6 m irtn (is. xl. 21), and by the frequent occurrence 
 of the verb in this particular meaning (Gen. iii. 5, 7, 22, 
 xviii. 21, xxii. 12, Ex. v. 2). That "name" denotes the 
 nature, the import of the name, the being to whom belongs 
 the attribute signalised in the name, cannot be unknown to 
 the attentive reader of the Bible. (See on Gen. i. 5, ii. 23, 
 iii. 20, xxvii. 36, Ex. iii. 13). The meaning thus assigned 
 to the important verse before us is, therefore, agreeable to the 
 usage of Scripture. It vindicates the veracity and consis- 
 tency of the sacred historian. And it is singularly pertinent 
 
EXODUS VI. 10-12. 
 
 to the context in which it occurs. It affords .also a remark- 
 able illustration of the custom exemplified in the names Bethel 
 (Gen. xii. 8), Dan (Gen, xiv. 14), Jacob and Esau (Gen. xxv. 
 80), according to which a former name is renewed and perpet- 
 uated by a new occasion occurring for its application. 
 
 V. 4, 5. These verses are a recapitulation of the past. 
 V. 6-8. The promise now to be realised. Say unto the sons 
 of Israel, I am the Lord. This is henceforth to be the word 
 of encouragement, of authority, and of fellowship to Israel. 
 It reminds them that God is now active on their behalf; that 
 it is God who is thus active, and that He is present to dwell 
 in the midst of them as a father among His adopted children. 
 It guarantees the following promise. A strefchcd-out arm^Ahold 
 figure for the strenuous interposition of Jehovah. Take you 
 to me for a p^oiAe. This is a winning and persuasive argu- 
 ment to a down-trodden people. Ye shall hnow that I am 
 the Lord. They shall know by actual experience that He is 
 all that is implied in the name Jehovah, an actual and there- 
 fore tried deliverer. / lifted up my hand (Gen. xiv. 22), I 
 sware, by lifting up in solemn appeal to God as a witness, the 
 liand, the emblem of power to perform what is sworn; The 
 phrase is transferred with a singular emphasis from the 
 human gestui'e to the divine asseveration. I am the Lord. 
 This sentence is here repeated for the third time in this mes- 
 sage, enhanced by all the emphasis which the distinction made 
 between the divine names (v. 3) has added to its meaning. 
 It is the seal of God thrice stamped upon His promise, v. 9. 
 Notwithstanding the cheering eflfect of this new communica- 
 tion on Moses, the people were so heart-broken that they 
 hearkened not to the comfortable words with which he 
 addressed them. 
 
 v. 10-12. With a heafvy heart and sorely wounded spirit 
 Moses must have turned from the people. Yet the Lord 
 directs him to go again to Pharoh. Moses pleads his want of 
 persuasive power. If his own people have not hearkened 
 unto him, how will Pharoh hearken ? Uncircumcised of lips. 
 Circumcision is the sign of a renewal of nature. The uncir- 
 cumcised is, therefore, by a natural figure, one who is still in 
 the bondage of a con-upt heart, and incapable of holy doings. 
 By a further turn of the metaphor, he is uncii'cumcised of 
 
THE GENEALOGY OF MOSES. 
 
 lips who is incompetent to speak in a manner fitted to pro- 
 duce conviction and compliance. 
 
 V. 1 3. It is here stated in summary terms that the Lord 
 now gave a joint command or peremptory charge to Moses 
 and Aaron, unto, that is, to go unto the sons of Israel and 
 unto Pharoh, and to bring Israel out of Egypt. Aaron is 
 joined in the commission as before, to obviate the difficulty of 
 Moses about his failure to ])ersuade the people. The last 
 symptom of reluctance on the part of Moses has now been 
 overruled, and at this point the historian is conscious that 
 it is due to the leaders of this great movement, and to the 
 ends of history, to give an account of the relation in which 
 Moses and Aaron, and some of their kindred, who take a 
 part in the following transactions, stand to the other and 
 especially the elder branches of the now great family of Israel. 
 This is the very moment for introducing this statement, as 
 these ministers of the Lord are on the eve of entering, with- 
 out any more faltering, on the momentous conflict between 
 the powers of light and darkness, which is to end in the 
 deliverance of the children of Israel. Hence, after the sum- 
 mary notice of the positive command now laid upon Moses 
 and Aaron, the genealogical notice is inserted. 
 
 v. 14-28. The narrative here reverts to a point of time 
 long passed in the general course of events related. These are 
 the heads of their fathers' houses. The twelve tribes (Ci''tp^t^ 
 or nitSD) of Israel were now divided, each into families 
 /n'lns^'p), and the families into fathers' houses (p^ i^% in the 
 plural n'l3X n-n). It is evident that in a nation that had a 
 set of officers whose business it was to keep written accounts 
 of all matters coming under their charge, we may expect to 
 find genealogical lists kept with care and accuracy. Moses, 
 therefore, had no difficulty in finding the register of his 
 family. In quoting from the public records, it was both re- 
 spectful to the two elder tribes and essential to a clear state- 
 ment of the relative position of Moses and Aaron in the 
 nation to give at least the families contained in these tribes. 
 Then follow what are, strictly speaking, their, that is, Moses 
 and Aaron's fathers' houses. The ages of Levi, Kohath, and 
 Amram, the lineal ancestors of the leadersof the people, are given. 
 The second son of Levi is the father of Amram. And Amram, 
 
EXODUS VI. 29, 30. 57 
 
 tool- hhn Jokchcd his aunt to wife (see on ii. l). "\Vc are 
 here brought to the parents of Moses and Aaron, v. 21. 
 Tlie sons of Izhar are introduced on account of Korah, who 
 afterwards comes to a bad pre-eminence (Num. xvi.). v. 22. 
 The sons of Uzziel are mentioned, because they also recur in the 
 narrative (Lev. x. 4). v. 23. Elisheba, sister of Nahshou, 
 was the fifth (inclusive) in descent from Ju(hil» ; while Aaron 
 was only the fourth from Levi by his father's side, and the 
 third by his mother's. This prepares us to expect great dis- 
 parity in the number of generations in different lines. Aaron's 
 sons will meet us in the narrative hereafter, v. 24. The 
 sons of Korah were the survivors of their father, and became 
 heads of fomilies (Num. xxvi. 11). v. 25. Of Putiel we know 
 nothing farther. Phinehas is the sixth (inclusive) in descent 
 from Levi, and the seventh from Judah. v. 20-28. These 
 are the Aaron and Moses. The design of the preced- 
 ing paragraph was to explain who Aaron and !Moses were. 
 They stand here in the order of seniority. At the end of the 
 next verse they are placed in the order of rank. To ivhom 
 the Lord had said. This refers to the commission he had 
 given to them before their first interview with Pharoli. These 
 are they who spake to Pharoh in the first interview, which is 
 recorded in the fifth chapter. And it was in the day. This 
 was the state of things at the time. This verse seems 
 designed to date the time when the conjunction of circum- 
 stances described in the preceding passage regai'ding the 
 fjimily of Moses had taken place. In accordance with this, 
 the closed section of the Masoretic text terminates with this 
 verse. The connection of such a sentence wdth the preceding 
 context is unusual ; but it occurs in other instances (Deut. ii. 
 IG; Zek. vi. 15). The phrase W? it came to pass, simply 
 indicates a point of time at which a preceding period termin- 
 ates, and the following one begins. The prominent reference 
 is usually to the latter ; but it may be to the former (Gen. i. 
 7, D, 11, 15, 24, 30). Sometimes the reference maybe equal 
 to both (Gen. iv. 8). 
 
 V. 29, 30. These verses contain a recapitulation of verses 
 1 0-1 2, and therefore bring us up, in point of time, to the be- 
 ginning of verse 13, which is itself a summary of what is 
 given in detail in the beginning of the next chapter. The 
 
58 THE GENEALOGY OF MOSES. 
 
 first seven verses of the seventh chapter might accordingly be 
 regarded as the continuation of the sixth. But in' the exist- 
 ing arrangement they form an appropriate introduction to the 
 record of those ten strokes of judgments by which the resist- 
 ance of Egypt was broken, and the way at length opened for 
 the departure of Israel. 
 
 We have now perused the record of Israel's servitude in 
 Egypt. It runs parallel with the early part of the life of 
 the deliverer, or more precisely of Aaron, his senior by three 
 years. It commences probably with a new dynasty in Egypt, 
 at a time when the increase of the people was so marked, as 
 to become alarming to a sovereign not very firmly seated on 
 the throne, and exposed to the hostility of neighbouring 
 powers. His policy, though it does not keep down the 
 population, makes him aware of their value as servile 
 labourers. He therefore persists in his arbitrary course 
 until the cry of the oppressed people reaches heaven. The 
 deliverer now appears, but his approach to the monarch is 
 only the signal for a new outburst of violence and oppres- 
 sion. This casts the last shade of gloom and despondency 
 over the scene. 
 
SECTION II.— THE TEN PLAGUES. 
 
 v. the first three plagues. exod. vii ; viii. 0. 
 
 Chap. vii. water changed into blood. 
 
 9. T^^. long creature, sea-monster, serpent, dragon. It 
 sometimes denotes the crocodile, Isaiah xxvii. 1 ; li. 9. The 
 Sept. give dpuy.uv, which we have retained to distinguisli it 
 from ti*n3 seiyent, which is a species of the more general 
 terra T^- Tlie crocodile might be included under either. 
 But the asp or basilisk is more probable, though the term 
 employed is perhaps designedly general. 
 
 11. flU'^p sorcerer, magician, enchanter, one who practises 
 hidden or black arts, r. hide. These arts are called D"'pn^= Q^u? 
 enchantments, from L3n!? = t:p to hide. Whether these arts 
 were due to the light of experience or the powers of daikness, 
 we have not the means of determining. 
 
 And the Lord said unto Mqscs. See, I have made thee a god 
 unto Pharoh ; and Aaron thy brother shall be thy proi^het. 2 Tliou 
 shalt speak all that I conuuand thee : and Aaron tliy brother shall 
 speak unto Pharoh, tliat he send the sons of Israel out of his land. 
 3 And I will harden Pharoh 's heart ; and multiply my signs and my 
 wonders in tlie land of !Mizraim. 4. And Pharoh will not licarken 
 unto you, and I will lay my hand upon Mizraim : and I will hrijig 
 forth my hosts, my people, the sons of Israel, out of the land of 
 Mizraim by great judgments. 5 And ^Mizraim shall know that I am 
 the Lord, when I stretch forth my hand upon ^lizraim, and bring out 
 the sons of Israel from among them. G Aiid thus did !Moses and 
 Aaron ; as the Lord commanded them so did they. 7 And Closes was 
 eighty years old, and Aaron three and eighty yeai-s old, when they 
 spake unto Pharoh. 
 
 8 And the Lord spake unto Moses and unto Aaron saying. 9 
 
60 THE FIRST PLAGUE. 
 
 Wlien Pharoli shall speak unto you, saying, show for you a miracle ; 
 then thou shalt say unto Aaron, Take thy rod and cast it before 
 Pharoh ; let it become a dragon. 10 And Moses and Aaron went in 
 unto Pharoh, and did so as the Lord had commanded ; and Aaron cast 
 clown his rod before Pharoh and before his servants, and it became a 
 dragon. 1 1 And Pharoh also called the sages and the sorcerers ; and 
 the scribes of Mizraim, they also did so with their enchantments. 
 12 And they cast down every man his rod, and they became dragons : 
 and Aaron's rod swallowed up their rods. 13 And Pharoh's heart 
 was hardened, and he hearkened not unto them ; as the Lord had 
 spoken. § 5 
 
 14 And the Lord said unto Moses, Pharoh's heart is hard ; he 
 refuseth to let the people go. 15 Go unto Pharoh in the morning ; 
 lo, he goeth out unto the water, and thou shalt stand to meet him at 
 the river's brink : and the rod which was turned to a serpent shalt 
 thou take in thy hand. 16 And thou shalt say unto him, The Lord, 
 the God of the Hebrews, hath sent me unto thee to say, Let my people 
 go and serve me in the wilderness ; and behold thou hast not hearkened 
 hitherto. 17 Thus saith the Lord, In this thou shalt know that I 
 am the Lord ; behold I smite with the rod that is in my hand upon 
 the water which is in the river, and it shall be turned into blood. 
 18 And the fish that is in the river shall die, and the river shall stink ; 
 and Mizraim shall loathe to drink the water of the river. § 6. 
 
 19 And the Lord said unto Moses, Say unto Aaron, Take thy rod 
 and stretch out thy hand upon the waters of Mizraim, upon their rivers? 
 upon their streams, and upon their ponds, and upon every pool of their 
 waters, and they shall become blood : and there shall be blood in all 
 the land of Mizraim, both in wood and in stone. 20 And Moses and 
 Aaron did so as the Lord commanded. ; and he lifted wp the rod and 
 emote the water that was in the river in the eyes of Pharoh and in the 
 eyes of his servants : and all the water that was in the river was turned 
 into blood. 21 And the fish that was in the river died, and the river 
 stank, and Mizraim could not drink water from the river : and the blood 
 was in all the land of Mizraim. 22 And the scribes of Mizraim did 
 so with their enchantments : and Pharoh's heart was hardened, neither 
 did he hearken unto them, as the Lord had spoken. 23 And Pharoh 
 turned and went into his house, neither did he set his heart even to 
 this. 24 And all Mizraim digged round about the river for water to 
 drink : for they could not drink of the water of the river. 25 And 
 seven days were fulfilled, after the Lord had smitten the river. Tj 10. 
 
 The problem to be solved in this section is the deliverance 
 of a family now grown into a nation, who have been unjustly 
 
EXODUS VII. G 1 
 
 reduced to a state of servitude, from a liaughty despot who 
 finds his advantage in retaining them by force in his service. 
 Every man, we have no doubt, thinks he can easily solve it ; 
 and the solution proposed by each will depend very much on 
 the character of the individual. All men will also, we con- 
 ceive, acknowledge that the omniscient and omnipotent God 
 could accomplish the end in question in a variety of ways 
 conceivable or inconceivable by man. It is certain, however, 
 that the all-wise God can and will work this problem in one 
 way. This will be the best way. He only knows what is 
 the best way for all ])arties. He has respect in all his doings 
 to the best interests of his rational creatures. This consists 
 in the perfection and culture of their intellectual and moral 
 nature, as the only solid foundation of comi)lete and perpetual 
 happiness. His method of procedure, therefore, will be ex- 
 actly fitted not only to the nature of man, tlie chief rational 
 party concerned, in general, but to the stage of develoi)ment 
 to which at the time he has attained. It is true and impor- 
 tant in one sense that God giveth not account of any of his 
 matters ; but it is equally true and important that he takes 
 account of all matters whatsoever in all his proceedings. 
 Hence he has regard to Israel, to Egypt, to Kenjvm, and to 
 the whole human race in the manner in which he meets this 
 great emergency. He has in view the present state of these 
 parties, and adapts his measures to their instruction in spiri- 
 tual things according to their several attainments in mental 
 and moral truth. The result of the divine wisdom is the best 
 plan of delivering Israel from Egypt, which is accordingly 
 carried into effect, and is here delineated for our learninof. 
 Let us enter upon the study of it, hoping to be illuminated 
 ourselves with many rays of that light which then broke upon 
 the minds of Israel and his contemporaries. 
 
 We have already read the instructive account of the ap- 
 pointment of Moses to be the prime minister of heaven in this 
 great movement, and the deferential respect with which his 
 credentials have been received by the people. Accompanied 
 with the elders of Israel, he has approached Pharoh and jire- 
 sented the authoritative message of the God of heaven and 
 earth, requiring him to let Israel go and keep a feast to the 
 Lord. In these facts we have strikinir instances of God's 
 
62 THE FIRST PLAGUE. 
 
 manner of proceeding. He does not appoint a servant with- 
 out removing all bis difficulties, and affording him the fullest 
 instructions. He does not take a step in the emancipation of 
 the people without obtaining their acceptance of the leader he 
 has chosen and their concurrence in the measures he has 
 devised. And, notwithstanding the absence of all equity as 
 well as gratitude in the manner in which the Pharohs had 
 degraded into serfs the free kinsmen of Joseph, he opens the 
 negociations with the reigning sovereign by a simple and 
 moderately worded, yet firm and frank demand of the release 
 of his people for the immediate purpose of a religious festival. 
 It is obvious that so mild a request, so limited in its terms, 
 in circumstances of so grave injustice, coming from the most 
 high God, could not have been rejected by a right-minded 
 man. Enquiries might have been made, difficulties started 
 and claims advanced, if there had been any ; and these would 
 have been all reasonably and satisfactorily met. And thus a 
 negociation opened with forbearance and carried on with equity 
 would have terminated in a peaceful and amicable settlement. 
 Such is the beginning of God's method for the deliverance of 
 his people from Egypt. 
 
 But upon the proud and arrogant mind of Pharoh this 
 temperate dealing has an opposite effect. He breaks out into 
 instant defiance of God, contempt of his ministers, and revenge 
 upon his people. His heart, practised in the arts of tyranny, 
 gains a new degree of obstinacy from its violent recoil against 
 this modest and seemingly feeble whisper of the bond-slave's 
 God. With unaffected simplicity, the sacred historian records 
 the disastrous consequences of Pharoh's indignation on the 
 people and their officers, and the sad shock it gave to their 
 infant faith. This was, no doubt, very painful to endure and 
 pitiful to contemplate. But it had its pregnant and salutary 
 lessons, and he who has looked into the after history of this 
 people will be persuaded that this and many subsequent cor- 
 rectives were absolutely necessary to bring them to that depth 
 of piety, strength of principle, and decision of character which 
 conferred a moral dignity on the nation, the traces of which 
 are still to be found in the remnant of Israel. 
 
 Even Moses himself is disappointed by the failure of his 
 first attempt, and distressed by the anguish and despondency 
 
EXODUS VII. 1-7. 63 
 
 of the people. Accordingly the Lord, in the beginning of this 
 chiipter, opens up to him a new and cheering view of liis rela- 
 tion to Pharoh, and sends him again to him with a mira- 
 culous authentication of his missicm. This second effort of 
 the divine forbearance is also disregarded by the infatuated 
 king. Only on the third appearance of Closes before Pharoh 
 is he authorized to announce and inflict the first j)lague or 
 stroke of judgment upon the recusant monarch. 
 
 V. 1-7. This passage is the expansion of v. 13 of the pre- 
 vious chapter. A new and encouraging view of his relation 
 to Pharoh is here presented to Moses, inducing him to enter 
 with a willing; and intellijxent interest into the divine mission 
 with which he has been entrusted. A God unto Pharoh. 
 What God was to Moses in point of instruction, that Moses 
 w\'us to be to Aaron (iv. 1 G) ; and what God was to liim in 
 respect of power, that he was now to be to Pharoh. He was 
 to be the revealer of the divine will to Aaron ; the executor 
 of the divine will on Pharoh. God puts his servant in a satis- 
 ftictory position toward the adversary he has to encounter ; 
 and henceforth he proceeds without faltering to carry out the 
 divine intentions. And Aaron shall he thy 'prophet. A 
 prophet is God's spokesman, uttering a message or a prayer 
 by his authority (Gen. xx. 7). Such is Aaron to be to Moses, 
 as explained in the following verse. The plenipotentiary of 
 heaven is now amply furnished for his great undertaking. 
 V. 3. And I will harden Pharoh's heart. We have seen the 
 process already begun. The very patience and moderation 
 which were calculated to subdue a will amenable to reason, 
 only aroused the resistance and vengeance of Pharoh. Every 
 succeeding step in the procedure of God is dictated by a like 
 consideration and forbearance. Though it be true, therefore, 
 that God did harden Pharoh's heart, yet it was by measures 
 that would have disarmed the opposition, and commanded the 
 acquiescence of an upright mind. v. 4. / mill lay my hand 
 vpon Mizraini, because Pharoh is the representative of the 
 Egyptians — because they concur in his sentiments — and 
 because, even when they do not concur, they do not actively 
 dissent from his intentions. Thus nations share the guilt, 
 and therefore the punishment of their erring sovereigns. 
 Moreover, God will touch the consciences of the nation in this 
 
64 THE FIRST PLA.GUE. 
 
 bigli controversy, and awaken within them that fear of God 
 which ought to regulate and set bounds to the fear of their 
 earthly king (v. 5). / will bring forth my hosts. The hosts 
 of the Lord they were in a literal sense, and a stern work they 
 had to perform in the beginning of their career. Yet they 
 gradually rose to a higher form of warfare, in which they were 
 destined yet with many auxiliaries to endure hardness as 
 good soldiers of the Messiah. The term hosts, however, is sig- 
 nificant even here. It points to the fact that the sons of Israel 
 are to march out of Egypt in battle array, apart from the 
 women, children, cattle, and baggage (xiii. 18). v. 5. Aoid 
 Mizraim shall know. They shall find by experience, whether 
 they take the lesson to heart or not. That I am the Lord. 
 That great master- truth of all theology, that the God of the 
 Hebrews is the one true and living God, the founder and 
 mover of heaven and earth. The nations have inherited the 
 vague notion of God indeed from their common father ; but 
 they have essentially corrupted it, so that their gods are no 
 longer the true God at all, but only a baseless phantom of 
 their imagination. They have lost the historical connection 
 with the God of their remote ancestry. In the one line of 
 Israel, through the providence of God, has the historical reve- 
 lation of God been preserved pure and entire. This would 
 have been Egypt's day of grace, if the nation had only fuUy 
 accepted this one lesson, " I am the Lord ; " but it became a 
 day of judgment on account of its rejection, and this day con- 
 tinued, until salvation began to go forth from Jerusalem, v. 
 6. And thus did Moses and Aaron. There is henceforward 
 a prompt and constant obedience to the divine command, 
 with the exception of certain grave inadvertencies into which 
 they are betrayed by the remaining infirmities of the old man. 
 V. 7. And Moses was eighty years old. We are now arrived 
 at the point we had reached in the summary of vi. 1 3. It is 
 in place to state the ages of the two brothers. As no men- 
 tion is made of any difficulty in saving Aaron when an infant, 
 it is not improbable that the edict about the execution of 
 the male infants, by casting them into the Nile, was published 
 after his birth, and in fact very shortly before the birth of 
 Moses. Eighty years may seem a ripe age for entering upon 
 an arduous enterprise ; but all the ancestors of Moses lived 
 
EXODUS VI I. 8-13. 65 
 
 beyond tlie age of 130 yeai-s, so that ('ii^dity was not more in 
 proportion than forty wouhl be now. 'i'his is the proper close 
 of the paragraph beginning with the genealogy (vi. 14), and, 
 therefore, after having expanded vi. 1 3 in the previous ])as- 
 sage, the wiiter is prepared to go on with the main line of the 
 narrative. 
 
 V. .S-13. Moses now understands the position of advantage 
 in wliich the Lord has put him, and is emboldened to appear 
 the second time before Pharoh. Having armed liis servant 
 witii miraculous powei-s, so that he is a god to Pharoh, the 
 Lord makes a second overture to the haughty monarch. Let 
 it become a dragon. The more general word P?*^ is here 
 employed instead of serpent, (iv. 3), simply because this is 
 not precisely the same sign that was shown to Moses in the 
 mount of God. The latter was to be exhibited before the 
 people for tlieir conviction (iv. 1-5). The wonders to be done 
 before Pharoh (iv. 21-23) were not the same, though two of 
 them were similar, and seem to have included all the plagues 
 M hich were afterwards wrought by the hand of Moses. The 
 dragon is here, therefore, a different species of the scrjient 
 kind from that which appeared before the Israelites. The 
 kind of animal on each occasion is that which would be most 
 significant to the party concerned. The serjjent would recall 
 to Israel the serpent in Eden. The tannin here rendered 
 dragon after the Scptuagint may have been the asp or 
 basilisk, which was the emblem oT royalty, or some other species 
 of serpent equally significant to Pharoli and to Egypt. The 
 sages and the sorcerers; and the scribes. The sages and 
 scribes were summoned to Pharoli in the time of Josej)h, 
 (Gen. xli. 8). It is probable that the .scribes or hieroglyph.s, 
 included all the classes of sages, and that the sages included 
 the sorcerers. They also did so icith tlieir enchantments. 
 It is certain that the charming of serpents has been long 
 practised in Egypt and adjacent countries. The serpent 
 called hage by the Arabs, api)arently the asp, can be made 
 to aj)pear as dead or rigid as a stick, and of coinse restored 
 to its natural state again. Now the Scripture does not care 
 to determine whether a given work be done by natural or 
 jtreteniatural means. It grants merely that the thing in 
 question has been done, when it is pi-ofessed and appears to 
 
 £ 
 
66 THE FIRST PLAGUE. 
 
 have been done. It does not concern the sacred writer or 
 his readers how the impression was made on the senses, but 
 only that in fact it was made. And Aaivn's rod swalloived 
 up their rods. This was a plain and palpable proof that 
 the presence and power of God were with Moses. It may- 
 occur to the mind that it would have been as effectual a mode 
 of convincing Pharoh to have restrained his magicians from 
 playing their part before him. And undoubtedly the 
 Almighty could have done so. But it is not his way to in- 
 terfere by physical force with the free agency of his 
 responsible creatures, (see Gen. iii. 1-7). If it had, he would 
 have restrained Satan from entertaining the intention of 
 resisting his Maker, or at least from afterwards intruding into 
 the garden of Eden ; and he would have withheld the woman's 
 hand and desire from the fruit of the forbidden tree, and so 
 actual sin might never have entered into heaven or earth. 
 But where would have been free agency, or by what means 
 would the existence of creature morality have been known? 
 Let us not imagine, therefore, that even in this small matter 
 we can amend God's mode of procedure. And Pharoh' s heart 
 was hardened. It is plain that Pharoh had deluded himself 
 by means of his magicians into the fancy that Moses is onlj?" 
 a more skilful magician than his own. He attaches no proper 
 weight to the disappearance of their rods, which was the 
 testing miracle. As the Lord had spoken. It is the pre- 
 rogative of the Omniscient to predict the conduct of men. 
 Though we cannot explain this mystery, yet from the known 
 character of a man we can sometimes make a shrewd guess at 
 the way in which he will act in given circumstances. 
 
 The interview with the people, the first appearance before 
 Pharoh, the two days after which the officers were beaten, 
 the second interview with the people, and the second with 
 Pharoh, cannot have occupied less than seven days, and 
 therefore bring us to the 20th January or thereabout. 
 
 V. 14-24. This second appeal having failed to make any 
 impression on the heart of Pharoh, the Lord, as a third and 
 last resort, directs Moses to the infliction of the first of a 
 series of judicial strokes, increasing in intensity of effect, by 
 which the refractory monarch is at length compelled to let 
 the people go. The Jewish Rabbis have not been slow to 
 
EXODUS VII. 14-24. 07 
 
 observe the regulai* order in wliicli these successive strokes 
 are arranged, .and the gradual advance which they make fntni 
 the external to the internal, and from the mediate to the 
 innuediate hand of God. They are in number ten ; which 
 is one of the numbers denoting perfection. They are divided 
 first into nine, and one, the hist one, standing clearly apart 
 from all the others, in the awful shriek of woe which it draws 
 forth from every Egyptian home. The nine are arranged in 
 threes. In the first of each three the warning is given to 
 Pharoh in the morning (vii. 1.5 ; viii. 20; ix. 13). In the 
 first and second of each three, the plague is announced 
 beforehand (viii. 1 ; ix. 1 ; x. 1), in the third not (viii, 10 ; 
 ix. 8; X. 21). At the third the magicians of Pharoh acknow- 
 ledged the finger of God (viii. 19), at the sixth they cannot 
 stand before Moses (ix. 11), and at the ninth Phai-oh refuses 
 to see the face of Moses any more (x. 28). In the first three 
 Aaron uses the rod ; in the second three it is not mentioned ; 
 in the third three Moses uses it, though in the last of them 
 only his hand is mentioned. All these marks of order lie on 
 the face of the narrative, and point to a deeper order of 
 nature and reason out of which tliey spring. 
 
 The gradation in the severity of these strokes is no less 
 obvious. In the first three no distinction is made among the 
 inhabitants of the land ; in the remaining seven a distinction 
 is made betw^een the Israelites, who are shielded from, and the 
 Egyptian;?, who are exposed to, the stroke. In these seven 
 which are peculiar to the Egyptians, the order is the reverse 
 of that in the work of creation. Three refer to the animal 
 creation, and three to the vegetable world, the support of 
 animal life. The last of these six is darkness, the opposite of 
 light, the product of tlie first day ; and the seventh is death. 
 The first three afiect the health and comfort of man ; the next 
 three take away the staff of life ; then comes death itself, and 
 the work of destruction is complete. 
 
 To understand the deep import of the conflict before us, 
 let us bear in mind that now for the first time since the dis- 
 })ersion of mankind the opjjosition between the children of 
 God and the children of disobedience is coming out into 
 broad daylight. Egypt, that was the kind fosterer of the 
 chosen family, has now become the persecutor of Israel and 
 
68 THE FIRST PLAGUE. 
 
 the avowed antagonist of God. The present struggle is there- 
 fore no raid for the gathering of booty, nor encounter between 
 two rival nations, nor expedition for the selfish ends of an 
 earthly ambition. It is the controversy between light and 
 darkness, in which the God of heaven and earth manifests his 
 presence and power on behalf of his people and against the 
 defiant nation. This nation is for the time being the repre- 
 sentative of all heathendom, which is the kingdom of the 
 prince of darkness ; and the battle now fought is the model 
 and type of all future warfare between the seed of the woman 
 and the seed of the serpent. Hence it rise8-to-^-t}--anBcendent 
 importance in the ways of God with man, and fitly holds a 
 place even in the preface to the ten commandments (xx. 2). 
 
 V. 14-18. The announcement of the first plague. Pharoh's 
 heart is hard, heavy 0?^), stupid and insensible to right reason 
 and the real state of things. In the jireceding verse it was 
 described as hard, firm (Pirj.'!), obstinate, and infiexible in its 
 own selfish purpose. In the third verse of this chapter we 
 find another word (p''^\^), rendered hard, applied to the heart, 
 having the sense of obdurate, steeled against every tender or 
 unselfish feeling. We have only the one equivalent for all 
 these terms. Go unto Fharoh in the morning. It appears 
 that Pharoh was wont to be out on the banks of the Nile in 
 the morning, either for an airing, or to bathe in its waters. 
 He could scarcely be supposed to visit the magnificent river 
 without presenting to it some form of adoration. To the Nile 
 Egypt owed its soil and its fertility. The inhabitants esteemed 
 its waters the most delicious beverao'e, regarded itself as the 
 source of life and prosperity to the nation, and soon began to 
 venerate it as the deity of their land, identical with Osiris and 
 Apis. Royalty would feel itself specially attracted by such a 
 divinity, and bound to take a leading part in its worship. At 
 this river's brink, therefore, was the fit place to meet Pharoh. 
 Tlie rod which was turned into a serpent, was the wand of 
 power by which Moses was distinguished as the minister of 
 heaven. The Lord. This is the name of present and active 
 power, by which the God of the Hebrews is now to be prac- 
 tically signalised. Pharoh is reminded of the divine message, 
 and of its rejection by him. v. 1 7. In this thou shalt know 
 that I am the Lord. Pharoh is to know, at least experimen- 
 
EXODUS VII. 19-2k GO 
 
 tally, if not submissively and penitently, that grand sontonce 
 " 1 am the Lord." Behold I sinife. This was to take place 
 immediately in the very presence of Pharoh. The vxifrr v:h'ich 
 'iH in the river, that very river which was the object of all 
 Egypt's praise and veneration ! A nd it shall he turned into 
 blood, blood poured out, and therefore dead, and spreading 
 death instead of diffusing life. Hence the fish shall die, and 
 the river become putrid and loathsome to the smell and the 
 taste. This was sufficient to show, if it was necessary, that 
 the Nile was not a god, but a mere inanimate creature. 
 
 V. 19-24'. The fulfilment now follows. Say unto Aaron. 
 Pharoh is to learn the dignity of Closes, who commands Aaron 
 his prophet to execute this miracle, and thus Moses is a god 
 to Pharoh. Take thy rod. This is the rod of Moses (v. 1 5) 
 which Aaron bears. Upon their rivers. These appear to be 
 the arms or mouths into which the Nile separates itself in the 
 Delta, of which there were anciently seven. They are called 
 " their rivers," that is, those of Egypt, which is here a collec- 
 tive noun denoting the nation. Their streams {diupvyag Sept.) 
 are the canals by which the land was irrigated. Their ponds 
 are the marshy lakes, such as Mocris and Mareotis. And every 
 pool, every small collection or reservoir for private or special 
 use. In all the land of Mizravni, not only in the river and 
 all its connected waters, but in the land, that is, as explained, 
 in all cisterns, whether of wood or stone, for the filtration or 
 preservation of the water, v, 20. In the eyes of Pharoh, and 
 of his senrtnts. A retinue of his courtiers was present on the 
 occasion, including priests and magicians. And all the water 
 UX18 turned into blood. The Nile begins to rise about the end 
 of June, and attains its highest point at the end of September. 
 About the commencement of the rise it assumes a greenish 
 hue, is disagreeable to the taste, unwholesome, and often totally 
 unfit for drinking. It soon, however, becomes red and turbid, 
 and continues in this state for three or more weeks. In this 
 condition it is again healthy and fit for use. The miracle 
 now performed was totally dificrent from this annual change. 
 For 1 , it occurred after the winter, not the summer, solstice ; 
 2, the water was turned into blood, and not merely reddened 
 by an admixture of red clay or animalcula ; 8, the fish died, 
 a result which did not follow from the periodical change of 
 
70 THE FIRST PLAGUE. 
 
 colour ; 4, the river stank, and became offensive, which it 
 ceased to be when the ordinary redness made its appearance ; 
 5, the stroke was arrested at the end of seven days, whereas 
 the natural redness continued for at least three weeks ; and 6, 
 the change was brought on instantly at the word of command 
 before the eyes of Pharoh. The calamity was appalling. The 
 sweet waters of the Nile were the common beverage of Egypt. 
 It abounded in all kinds of fish, which formed a principal 
 article of diet for the inhabitants. It was revered as a god 
 by Egypt. But now it was a putrid flood, from which they 
 turned away with loathing. And the scribes of Mizraim did 
 so with their enchantments. It has been asked Mdiere they 
 got the water. We read in the 24th verse that "all Mizraim 
 digged round about the river for water to drink." We have 
 no doubt the hieroglyphs of Pharoh had wit enough to make 
 the same experiment. The natives of a country in which the 
 only river becomes periodically unfit for drinking would not 
 be unfamiliar with the expedient of digging for water when 
 the ordinary supply failed. These miracle-mongers confine 
 themselves to the safe experiment of imitating on a small 
 scale the work of God's servants. It would have been a clear 
 demonstration of their superiority if they had countermanded 
 the order of Moses, and converted the morbid mass into a 
 limpid stream. This was what Egypt needed. Their trick 
 was but a wretched mockery of help. v. 23. NeitJter did he 
 set his heart even to this. When the will is strongly bent 
 upon a foregone conclusion, a very small show of proof will 
 beget conviction. The hieroglyphs managed to exhibit the 
 appearance at least of changing a little water into blood. The 
 headstrong monarch is confirmed in his resolve, and retuins 
 unmoved by Egypt's misery to his home. v. 25. And seven 
 days were fulfilled. The "smiting" of the river was not a 
 momentary act, but a process that lasted for seven days, and 
 then was remitted. This carries us on to about the 27th 
 January. We are not informed what length of time was 
 occupied with the other plagues ; but it will serve the pur- 
 pose of order and clearness to suppose that seven days elapsed 
 during the course of each of the seven following. 
 
 This miracle was not merely a judicial, but a significant 
 act. It marks the retribution of heaven. Pharoh orders the 
 
EXODUS VIII, 71 
 
 male infants of the Hebrews to be cast into the river, that 
 they might perish there and become food for its fish. That 
 very river is changed into a stream of death. It disphvys 
 also the folly of creature-worship. Pharuh adores the life- 
 sustaining power of nature, as embodied in the majestic river, 
 before him. The God of nature transforms the running water 
 into a river of death before his eyes. It demonstrates, in the 
 way that was most striking to the Hebrew and the Egyptian, 
 that the God of Israel was the true and only God of lieaven 
 and earth, and that all other objects of worship were but the 
 creatures of God or the works of men's hands. 
 
 The next four verses of the Hebrew text, appended in Van 
 der Hooght's edition to this chapter, are here, fur the sake of 
 convenience, transferred to the beginning of the next chapter, 
 in accordance with a considerable number of MSS. and some 
 early versions, including the Vulgate. This arrangement of the 
 text is adopted in Walton's Polyglott and the English Version. 
 
 VI. SECOND THREE PLAGUES. EXOD. VIII. 20 IX. 12. 
 
 CHAP. VIII. 2. FROGS, 3. LICE, AND 4. FLIES. 
 
 9. "i^snn. This foi-m elsewhere denotes to glory or vaunt 
 oneself. Hei-e, however, the Sept. gives "rd^ai, the Vulg. con- 
 stitiie, and the Targum of Onkelos, " set thou a time." The 
 former meaning must, in the present passage, be taken in a 
 pregnant sense, and include the latter. The radical significa- 
 tion of the verb, namely, to be hrifjht, clear, however, will 
 naturally 3'ield the latter as a secondary meaning. 
 
 IG. D33, D'33 lice.. In the Talmud n33 a louse. The 
 Jewish interpreters (including Onkelos and Jo.sei)hu.s), the 
 Syriac, the Arabic, and the Talmud, give this meaning, which 
 is supported by Bochart. The Sept. gives cy.ufi;, which 
 Gescnius and others take to mean gnats. But y.'Jj'^ui-^ or t.aWs 
 is the gnat, llie cxmi-^ is said to be an ant that preys on 
 figs, or an insect that lives under the bark of trees. Either 
 of these bears more analogy to the louse than to the gnat or 
 most|uito. The louse is also found " on men and beasts," 
 
72 THE PLAGUE OF FROGS. 
 
 while the gnat flies in the air. The former is also more 
 clearly distinguished from the y^V than the latter. 
 
 21. ^'^^ fly. The Sept. gives 7(.vi/6f/,via, dog-fly; Aquila 
 'TTcc/jb/nuia, all hinds of flies. It seems probable that as the ^33 
 is a parasitical animal without wings, so the 3nj; is a fly that 
 has a long proboscis, piercing the skin, sucking the blood, 
 and leaving a painful and highly inflamed wound. It may 
 derive its name from 3"iy ilie evening, when it becomes most 
 troublesome, or from 31^ to mix, because the whole class of 
 flies is included. Kalisch is strongly in favour of the beetle 
 (Blatfa Orientalis) ; but this does not attack men. In the 
 absence of any very distinct aid from usage, the word being 
 found only in this passage and in Ps. Ixxviii. 45, cv. 31, it 
 seems better to adhere to the generic term, fly, which accords 
 best with all the circumstances noted. It fastens on man, 
 enters houses, and infests fields. 
 
 And the Lord said unto Moses, Go in to Pharoh, and say unto 
 him, Thus saith the Lord, Let my people go and serve me. 2 And 
 if thou refuse to let them go, behold, I Avill smite all tliy border with 
 frogs. 3 And the river shall swarm Avith frogs, and they shall come 
 up and go in to thy house, and to thy sleeping room and upon thy bed, 
 and into the house of thy servants, and on thy people, and into thine 
 ovens and into thy kneading troughs. 4 And on thee and on thy people 
 and on all thy servants shall the frogs come up. 5 And the Lord 
 said unto Moses, Say unto Aaron, Stretch forth thy hand with thy rod 
 over the rivers, and over the streams, and over the ponds, and bring 
 up the frogs upon the land of Mizraim. 6 And Aaron stretched forth 
 his hand over the waters of Mizraim, and the frogs came up and 
 covered tlie land of Mizraim. 7 And the scribes did so with their 
 enchantments, and brought up frogs upon the land of Mizraim. 
 
 8 And Pharoh called for Moses and Aaron, Intreat the Lord and 
 let Him take away the frogs from me and from my people ; and I will 
 let the people go and sacrifice unto the Lord. 9 And Moses said 
 unto Pharoh, Prescribe unto me, when I shall entreat for thee and for 
 thy servants and for thy people, to cut off the frogs from thee and thy 
 houses : only in the river shall they remain. 10 And he said, To- 
 morrow. And he said, Be it according to thy word ; that thou mayest 
 know that there is none like unto the Lord our God. 11 And the 
 frogs shall depart from thee, and from thy houses, and from thy ser- 
 vants, and from thy people j only in the river shall they remain. 12 
 
EXODUS VIII. 73 
 
 And ^Toscs and Aaron Avont out from Pliaroli : and ^fosos criod unto 
 llic Lord on account of the frogs which ho had brought on Pliaroh. 
 13 And the Lord did according to the word of Moses : and the frogs 
 died out of the houses, out of the courts, and out of the fields. 14 
 And tlicy gathered them together in heaps ; and the land stank. 15 
 And Pliaroh siw that there was respite, and he hardened his heart 
 and hearkened not unto them, as the Lord had spoken. § 6. 
 
 IG And the Lord said unto Moses, Say unto Aaron, Stretch forth 
 thy rod, anil smite the dust of the hind, and it shall become lice in all 
 the land of Mizraim. 17 And they did so : and Aaron stretched out 
 his hand with his rod, and smote the dust of the land, and it became lico 
 on man and on beast : all the dust of the land became lice in all the land 
 of ^lizraim. 18 And the scribes did so with their enchantments to 
 bring forth the lice, and could not : and the lice were on man and on 
 beast. 19 And the scribes said unto Pharoh, This is the finger of 
 Clod. And Pharoh's heart was hardened and he hearkened not unto 
 them ; as the Lord had spoken. § 7. 
 
 20 And the Lord said unto Moses, Rise up early in the morning, 
 and stand bef(jre Pharoh, lo, he conieth forth to the water : and say 
 unto him. Thus saith the Lord, Let my people go and serve me. 
 21 For if thou wilt not let my people go, behold I send upon thee 
 and upon thy servants, and upon thy people, and into thy houses, tho 
 lly ; and the houses of Mizraim shall be full of the fly, and even the 
 ground whereon they are. 22 And I will sever in that day the land 
 of Goshen, on which my people stand, that the fly may not be there ; 
 tliat thou mayest know that I am the Lord in the midst of the land. 
 23 And I will put a division between my people and thy people : to- 
 morrow shall this sign be. 24 And the Lord did so, and there came 
 a grievous fly into Pharoh's house and the house of his servants; and 
 in all the land of ^lizraim the land Avas destroyed by reason of the fly. 
 
 25 And Pharoh called Moses and Aaron, and said. Go ye, sacri- 
 fice to your God in the land. 2G And Moses said, It is not meet so 
 to do ; for we shall sacrifice the abomination of Mizraim to the Lord 
 our God : lo, we shall sacrifice the abomination of Mizraim before 
 their eyes, and will they not stone us ? 27 Wo will go three days' 
 journey into the wilderness, and sacrifice to the Lord our God, as Ho 
 shall say unto us. 28 And Pharoh said, I will let you go and sacri- 
 fice to the Lord your God in the wilderness ; only ye shall not go 
 very far away : entreat for me. 20 And Moses said, Behold, I go out 
 from thee and entreat the Lord, and the fly shall depart from Pharoh, 
 from his servants, and from his people to-morrow : only let not 
 Pharoh deal falsely any more, not to let the people go to sacrifice 
 to the Lord. 30 And Moses went out from Pharoh, and entreated 
 
74 THE PLAGUE OF FROGS. 
 
 tlie Lord, 31 Aud the Lord did according to the word of Moses, 
 and removed the fly from Pharoh, from his servants, and from his 
 people : not one remained. 32 And Pharoh hardened his heart at 
 this time also ; neither did he let the people go. IF l^l- 
 
 In this chapter we have the plagues of the frogs, the lice, 
 and the fly grouped together, probably because tlieyall belong 
 to the smaller tribes of animals. In the conception of the 
 author, however, it is evident that the two former, with the 
 change of water into blood, constitute the first triad of judicial 
 visitations, as two of them are announced beforehand and the 
 third not, according to a law which is observed in each triad. 
 
 v. 1-15. The plague of frogs. Go in to Pharoh. This in- 
 fliction is to be announced to Pharoh in his palace, as the 
 former was by the river side (vii. 1 5). The request for leave 
 to depart is repeated, and in case of refusal the plague of 
 frogs is threatened, v, 3, 4. The river shall swarm tvith 
 frogs. Frogs abound in Egypt. They appear, when the river 
 overflows the country, in all the pools of water. The common 
 frog, the green or edible frog (rana esculenfa), and the speckled 
 frog (r. punctata), are found in Egypt. The number of eggs 
 in the spawn of a single frog varies from 1000 to 1500. 
 The appearance of these animals in considerable numbers on 
 land is generally preceded and accompanied by heavy storms 
 of rain (Kitto's Cyclop.). Such an accompaniment would 
 render the visitation more appalling to the Egyptians. 
 
 The phraseology here is similar to that employed in the 
 six days' creation (Gen. i. 20). Miracles are not the less 
 supernatural, because their products are natural objects pre- 
 viously well-known, as frogs, or are placed in ordinary 
 circumstances, as frogs in the standing water of a river, or 
 are even arranged in natural succession, as frogs in the Nile 
 after its change of colour. The author of nature does not 
 put himself out of all relation with the laws he lias imposed 
 on nature, when he introduces a new effect of his power into 
 the sphere of nature. His wondrous deeds come under the 
 law of reason, and therefore fall in with the law of nature. 
 The miracle consists in the event described, 1. happen- 
 ing accordingly ; 2. in the circumstances pi'edicted or at 
 the word of command ; 3. without any ordinary causes 
 either existing or having had time to operate ; and 4. 
 
EXODT'S VIII. 1-15. 75 
 
 farther, it may 1)C at an nnu.sual season, and in an un- 
 usually magnified fi)rm. The hist condition, however, i.s 
 not absohitely necessary. The event is described witli con- 
 sidoraLlc minuteness in tlie.se two verses. It is evidently 
 aggravated beyond the usual form. The frogs venture into 
 the houses, the sleejjing apartments, the very beds. They 
 j)cnetrate into the ovens and kneading troughs. The baking 
 oven was often a round hole, three feet <leep, and plastered 
 M'ith mud. This was heated liy burning brushwood in it. 
 The dough was then spread witli the hand on its sides, and 
 speedily baked (Layard's Nineveh). A i)ot of earthenware, of 
 nearly tlie same shape, was also enndoyed for the same pvn- 
 pose, the fire being placed within, and the dough aj)j)lied 
 without. Into such a vessel or pit, when unemployed, the 
 fi'ogs might easily enter. They even leap upon the person 
 ("on thee "), probably when reclining for repose. The an- 
 noyance of such a visitation can hardly be conceived. 
 
 V. 5-7. Aaron stretching forth his hand, with the wand of 
 power, is here the sign, equivalent to the word of connnand. 
 Tlce rivers, see vii. 19. Upon the land. Their usual place 
 was the river. Covered the land. This extraordinary abund- 
 ance on the land accounts for their intrusion into the apart- 
 ments and utensils of the people. Here the event takes place, 
 according to the description, at the sign of command, without 
 any ordinary cause. Frogs are not usually spawned, trans- 
 formed into tadpoles, and then into frogs, and spread over a 
 country in the course of a few minutes. The magicians 
 imitated this miracle, no doubt at the summons of Pharoh, it 
 is needless to enquire how. It would have been more to the 
 purpose if by their enchantments they had cleared the land 
 of them. 
 
 V. 8-15. The removal of the frogs. And Pharoh called 
 for Moses and Aaiv)i. He is at length moved. Having at 
 his command all the resoiirces of sovereignty, he may have 
 been tolerably supplied with well-water, even when the river 
 flowed with blood. He did not feel much personal incon- 
 venience from the former plague. But he cannot escape the 
 })resence and contact of these loathsome creatures. He suffers 
 more from their offensive intrusion than his meanest subjects. 
 He must take all means to escape from this unutterable pest. 
 His hieroglyphs fail him in the hour of need. Else, he would 
 
76 THE PLAGUE OF FROGS. 
 
 never have had recourse to Moses and Aaron. Entreat the 
 Lord. Here is an explicit acknowledgment of the Loixl 
 forced from him who said, " Who is the Lord that I should 
 obey his voice ? I know not the Lord " (v. 2). Let him take 
 away the frogs. He only who sent them can take them 
 away. This is Pharoh's present experience. And I will let 
 the people go. He now humbly promises, who once and again 
 had said, " I will not let Israel go." His former language is 
 now completely revoked. It remains to be seen whether the 
 will corresponds with the word. 
 
 V. 9-11. Prescribe unto me when I shall entreat for thee. 
 The original means either, "glory over me, defy me, by set- 
 ting the time when I am to do this," or determine for me. 
 The former is a challenge to Pharoli to defy him (Moses) zo 
 work the miracle at a prescribed time. The latter is simply 
 leaving the time of performance to be determined by Pharoh. 
 This is the easier sense, and is involved in the former. Only 
 in the river, the element in which they are usually seen, when 
 they appea.r at all When they retire for hibernation, they 
 are not open to common observation. 
 
 V. 1 'l-\ 5. And the Lord did according to the word of Moses. 
 This is the second and decisive part of the miracle. The 
 frogs suddenly die out of the land, are gathered in heaps or 
 measures, and emit a grievous stench. Thus at the word of 
 Moses they come, and at his word they go. There is a 
 power here above nature. The God of nature is with Moses. 
 He accomplishes what the magicians did not attempt, Pharoh, 
 however, thinks not of this demonstration of the divine power 
 and mercy, but only of the " respite." On obtaining relief, his 
 obduracy of heart returns. His promise, it now appears, was 
 from the lip, not the heart. 
 
 The plague of frogs was fraught with its own lessons to all 
 parties concerned. One of the feeblest and most harmless of 
 living creatures was Ity its miraculous multiplication made a 
 source of greater distress to Pharoh than even the turning of 
 the Nile into blood, compelling him to confess the impotence 
 of his own gods and their attendants, to acknowledge the 
 omnipotence of Jehovah, to implore the intercession of his 
 ministers, and to promise all that was demanded of him. 
 God has at hand in the weakest thino-s the most abundant 
 
EXODUS VIII. IG-I 0. 77 
 
 means ami the must unexpected ways of eliastisiiig tlic traiis- 
 fjressor. The JVog, moreover, liad a cfrtaiu Kignificaiicc to 
 Kuyj)t. It was the symbol of human lite in embryo. In the 
 hiei\)glyphics it sat on a ring, one of the emblems of life, 
 and from its back rose a palm branch, the symbol of the 
 month or of time. The fiog-headed god is a form of Pthah, 
 the crcjitive or formative principle. Whatever mysteriinis 
 connection the frog had with life in the mind of an Egyptian, 
 it is evident that the reptile lives and dies at the will of the 
 Ciod of Moses. Whatever divinity or divine attribute wa.s 
 ascribed to it or denoted by it, the frog itself is but an in- 
 ferior creature of the true God, moving in a sphere immeasur- 
 ably beneath that of man, and unconsciously fullilling its 
 humble function in the economy of nature. This base creature 
 is now made to bend the refractory will of proud Pharoh. 
 
 v, lG-19. The plague of lice. W^e are now come to the 
 third plague. No warning is here given to Pharoh. His 
 treacherous dealinrj had forfeited even this measure of for- 
 bearance. Say unto Aaron. As in the former two of this 
 triad the performance is assigned to Aaron. Smite the. dust 
 of the land. The frogs had their source in the rivers and 
 ]ionds ; the lice in the dust of the land. The latter plague is 
 thus the complement of the former. And it shall become 
 lire. The reasons for retaining this version have been already 
 assigned ; to which it is only necessary to add that vermin of 
 the kind is one of the common annoyances of Egypt. Hero- 
 dotus tells us (ii. 37) that the priests shave their whole body 
 every other day, that no lice or other impure thing may 
 adhere to them when they are engaged in the service of the 
 gods. It is manifest that this species of vermin was paiticu- 
 larly disgusting to the Egyptians ; and it is said that in the 
 space of a year one of these creatures will produce 5000 eggs 
 or nits. On man and on heaat. This is one of the aggrava- 
 tions of this plague. The stream of blood was a distant 
 object, which could be alleviated by digging for water. The 
 frotrs were a loathsome and disrjustinf; nuisance in the houses 
 and on the furniture of the people ; but still they did not 
 ordinarily come into contact with their persons, or inflict 
 ])ain. The lice, on the other hand, inhabited the skin, sueki'd 
 the blood, caused a disagreeable itching, created a feeling of 
 
78 THE PLAGUE OF LICE. 
 
 ■uncleanness, and threatened to become a disease of the most 
 frightful description. And could iiot. The magicians of 
 Pharoh attempt to imitate this miracle, but fail. This is a 
 second point in which this miracle surpasses the others. Even 
 so mimite an animal as this they are unable to produce. This 
 is the finger of God. They are obliged to confess that this 
 was the effect of divine power. It is obvious, however, that 
 this was said to cover their defeat ; and therefore their mean- 
 ing is that this visitation was brought on by the ordinary 
 providence and power of God, and not by any magic art or 
 miraculous power either of Moses and Aaron or of themselves. 
 This accounts for the persistence of Pharoh in his obstinacy. 
 Adopting the solution of his counsellors, he regards this event 
 no longer as a sign or wonder wrought by the ministers of 
 Jehovah, but as a mere effect of the general providence of God, 
 and therefore to be borne with patience so long as it should 
 last. 
 
 This plague was not without its weighty lessons. A still 
 more minute and contemptible animal was now made a source 
 of extreme annoyance to the Egyptians. It infested all men, 
 priests as well as others, and therefore unfitted them for 
 entering the temples of their gods. It appeared on all beasts, 
 sacred as well as profane, and therefore on all the animals 
 that were regarded as divinities ; and it defiled everything it 
 touched. Thus contempt was brought on everything that 
 was vainly imagined to be sacred among the Egyptians, Next, 
 the miracle-mongers of Egypt are confessedly unable to pro- 
 duce as well as to remove this grievous and loathsome inflic- 
 tion; and hence, we may infer they were equally unable to 
 call into or bid out of existence any other conceivable thing. 
 Lastly, their ready insinuation that this was an event coming 
 from the hand of providence, and not a judgment from Jeho- 
 vah, inflicted through his ministers, is accepted by Pharoh, 
 not because it is well founded, but because it accords with his 
 wish. 
 
 v. 20. — ch. ix. 12. This passage contains the second triad 
 of plagues, in which God acts without the intervention of any 
 sign on the part of his servants. In the third, indeed, Moses 
 sprinkles the ashes towards heaven, but still makes no sign 
 
EXODUS VITI. 20-32. 7D 
 
 Avith tlie rod. Tluis it is made plain tliat tlio tnic wonder- 
 Avorker is not tied to any mode of introducing hi.s wondei-s. 
 From this time forward, also, a distinction is put between the 
 Israelites and the Egyptians. The former seem to have been 
 ]»artial sufferers in the first three plagues. Tliey needed the 
 chastisement, and their habitual attachment to the land of 
 their birth was gradually abated by the afflictions thus asso- 
 ciated with it. 
 
 V. 20-32. The plague of flies inflicted. Rim up earhj 
 in the morning. This plague, like the first, is announced 
 to Pharoh in the morning, and by the river's side. Leave 
 to depart is requested for the people of God as on other 
 occasions. Thejii/. This term serves to denote a kind of 
 insect that alights on the skin or the leaves of plants, by its 
 bite inflicting pain in the one case, and causing destruction in 
 the other. The swarms of flies in Egypt are usually numer- 
 ous and excessively annoying. They alight on the moist 
 parts of the eyelids and nostrils, and inflict wounds that 
 produce great pain, swelling and inflammation. They are also 
 ruinous to the plants in which they lay their eggs. Philo, 
 (vit. Mos, ii. p. 110) describes the dog-fly or gad-fly as a 
 grievous pest of Egypt. Gnats and mosquitoes are also 
 abundant and virulent. A plague of such creatures would 
 cause immense suffering and desolation. Even the ground 
 idcereon they are. The whole land in which the Egyptians 
 dwell will be infested with this fly, v. 22. And I will sever ^ 
 make distinct, and even wonderful, both of which thoughts 
 are implied in the verb. The land of Goshen in which the 
 Israelites dwell (stand), shall be free from this and tlie follow- 
 ing inflictions. Tluit thou mayest hnoiv. Everything God 
 does has a lesson for the intelligent observer. / am the Lord 
 in the midst of the land. As the stroke falls upon the 
 Egyptians and not on the Israelites, it is manifest, that it h:is 
 come from the God of the Hebrews ; 2, that this great Being 
 has equal power in Egypt as elsewhere ; and 3, that therefore 
 he is Jehovah, the Creator and Upholder of all things, the 
 one only true and living God. A division (nilE), a release, an 
 untying of the connexion between them. To-morrow. At a 
 fixed point of time shall this plague make its appearance. 
 Time for reflection is thus rriven to Pharoh. The miraculous 
 
80 THE PLAGUE OF FLIES. 
 
 nature of the event is also demonstrated. The sign. It is 
 appropriately called a" sign, as it bears evidence to all the 
 important truths which have been already noticed. A 
 grievous fly, grievous on account of its numbers and noxious 
 effects. The land was destroyed. The verdure with which 
 the earth was now covered was seriously damaged by its 
 attacks. 
 
 V. 25-32. The removal of the fly on the intercession of 
 Moses and Aaron. And Pharoh called Moses and Aaron. 
 His conjurors are now no longer mentioned. He is compelled 
 to appeal again to the servants of Jehovah. Go ye, sacrifl.ce 
 to your God in the land. The time for sacrifice is here con- 
 ceded, but not the place. It is not meet so to do. It is not 
 right in a moral point of view. The reason is assigned in 
 the following verse. The ahmiination of Mizraini is either 
 that which Egypt abominates, or that which the Lord abo- 
 minates in Egypt. In this case, as the Egyptians were 
 idolaters, the two meanings in a great measure coincide. The 
 matter and manner of the Hebrew sacrifice would be an 
 abomination to the Egyptian. The matter, for the cow was 
 sacred to Isis, the goat was worshipped by the Mendesians, 
 the ram by the Thebans, and the bull by the Memphians and 
 others ; the manner, because the minute and punctilious 
 ritual of the Egyptians in regard to the cleanness of the 
 victims would not be observed. The sacrificing of animals 
 whom they worshipped, and without the regulations of a 
 superstitious purity, would prompt them to stone the worship- 
 pers. On the other hand, the bulls of Memphis, of Heliopolis 
 and of Hermonthis, the ram of Thebes, the goat of Mendes, 
 and the other animals worshipped by the Egyptians, could 
 not but be an abomination to the holy and living and true 
 God. V. 27. As he shall say unto us. The Lord had not 
 yet prescribed the manner of sacrifice, but only the place. 
 V. 28-80. Pharoh now gives a reluctant permission, on which 
 Moses promises the removal of the fly by his intercession, and 
 admonishes Pharoh not to be false a second time to his word. 
 V. 31, 32. The Lord removes the fly at the appointed time, 
 (to-morrow) with as much ease as he had brought it. This is 
 the second and most decisive part of the miracle. Pharoh 
 
EXODUS IX. 81 
 
 having no moral principle, returns to liis obduracy of heart as 
 soon i\s the pressure is removed. 
 
 Even creatures that came under the designation of the lly 
 were connected with the animal woi-ship of the Egyptians. 
 The beetle (scarabeuti) was one of the most common sacred 
 emblems of Egypt, and represented the sun. 'J'he large class 
 of diminutive creatures, to which it belongs, is here raised up 
 for the chastisement of the nation, and removed again at the 
 intercession of Moses. The relief of the Israelites from the 
 plague was calculated to detach them still more from the 
 nation and territory of Egypt, and attach them with a more 
 enlightened confidence and veneration to the God of their 
 fathere. 
 
 VII. TIIIIID THREE PLAGUES. EXOD. IX. 13 — X. 
 
 CHAP IX. 5, PESTILENCE ; G, BOILS ; 7, HAIL. 
 
 8. "•?!■ ])esiilence. r. folloiv, i)ersecute, destroy. It apjilies 
 to men as well as cattle. 
 
 8. n^B ashes, dust, aiddXri (Sep.) r. bloiv aivay. IvJ'^a furnace. 
 Smelting furnace, or limekiln (Kimchi). ll^n haldng oven. 
 
 y. \>'y^ fine dust, ov 2^oiuder. r. turn, ivldrl. 
 
 1 0, T^^ boil, enflavied siuelling. nys^nN blains, 'pustules ; 
 fiXuxTidi; (Sep.) r. burst or gush forth. 
 
 Tlien tlie Lord said unto Moses, Go in unto Pharoh, and tell him, 
 Thus saith the Lord, the God of the Hebrews, Let my people go and 
 serve me. 2 For if thou refuse to let them go, and wilt hold them 
 still, 3 Behold, the hand of the Lord is upon thy cattle which is in 
 the field, upon the horses, upon the asses, upon the camels, upon the 
 oxen, and upon the sheep, as a very grievous pestilence. 4 And the 
 Lord shall sever between the cattle of Israel and tlie cattle of Miz- 
 raim, and nothing shall die of all that belongs to the sons of Israel. 
 5 And the Lord appointed a set time, saying. To-morrow the Lord 
 shall do this thing in the land. G And the Lord did this thing on 
 the morrow, and all the cattle of Mizraini died : hut of the cattle of 
 the sons of Israel died not one. 7 And Pharoh^sent, aud, behold, not 
 
 F 
 
82 PESTILENCE, BOILS, AND HAIL. 
 
 even one of the cattle of Israel was dead. And Pliaroli's heart was 
 hardened, and he did not let the people go. H ^^• 
 
 8 And the Lord said unto Moses and unto Aaron, Take to you the 
 hands full of ashes of the furnace, and let Moses sprinkle it toward the 
 sky in the sight of Pharoh. 9 And it shall becoroe dust in all the 
 land of Mizraim ; and shall be a boil breaking forth with blains upon 
 man and upon beast in all the land of Mizraim. 10 And they took 
 ashes of the furnace and stood before Pharoh, and Moses sprinkled it 
 toward the sky ; and it became a boil breaking forth with blains upon 
 man and upon beast. 11 And the scribes could not stand before 
 Moses because of the boil : for the boil was upon the scribes and 
 upon all Mizraim. 12 And the Lord hardened Pharoh's heart, and 
 he hearkened not unto them ; as the Lord had spoken unto Moses. 
 
 §8. _ 
 
 1 3 And the Lord said unto Moses, Rise up early in the morning 
 and stand before Pharoh, and say unto him. Thus saith the Lord, the 
 God of the Hebrews, Let my people go and serve me. 14 For at this 
 time I will send aU my plagues into thy heart, and on thy servants, 
 and on thy people ; that thou mayest know that there is none like me 
 in all the earth. 15 For now I had stretched out my hand and smit- 
 ten thee and thy people with the pestilence ; and thou wouldst have 
 been cut off from the earth. 16 But for this have I raised thee up, 
 to show thee my power, and to declare my name in all the earth. 17 
 As yet thou exaltest thyself against my people, that thou wilt not let 
 them go. 18 Behold at this time to-morrow I will rain a very griev- 
 ous hail, such as hath not been in Mizraim from the day of its founda- 
 tion even until now. 1 9 Send now, therefore, and bring in thy cattle 
 and all that thou hast in the field : for upon every man or beast 
 which is found in the field, and is not gathered into the house, the 
 hail shall come down, and they shall die. 20 He that feared the 
 word of the Lord among the servants of Pharoh made his servants 
 and his cattle flee into the houses. 21 And he that set not his heart 
 to the word of the Lord, left his servants and his cattle in the field. 
 
 IF 13. 
 22 And the Lord said unto Moses, Stretch forth thy hand toward 
 heaven, and let there be hail in all the land of Mizraim, upon man and 
 upon beast, and upon every herb of the field in the land of Mizraim. 
 23 And Moses stretched forth his rod toward heaven ; and the Lord 
 sent thunder and hail, and fire fell upon the earth ; and the Lord 
 rained hail upon the land of Mizraim. 24 And there was hail, 
 and fire flashing amidst the hail, very grievous, such as was not in 
 all the land of Mizraim since it became a nation. 25 And the hail 
 smote in all the land of Mizraim all that was in the field from man to 
 
EXODUS IX. 1-7. 83 
 
 beast, and the hail smoto every herb of the field, and brake every 
 tree of the field. 20 Only in the land of Goshen where the sons of 
 Israel were, was there no hail. 
 
 27 And Pharoh sent and called Moses and Aaron, and said unto 
 them, I have sinned this time : the Lord is rif^hteous, and I and my 
 people are wicked. 28 Entreat the Lord, and let there be no more 
 thunderings of God and hail : and I will let you go, and ye shall stay 
 no longer. 20 And Moses said unto him, When I come out of the 
 city, I will spread abroad my hands unto the Loud : the thumlerings 
 shall cease, neither shall there be any more hail, that thou mayest 
 know that the earth is the Lord's. 30 And as for thee and thy 
 servants, I know that ye do not fear the Lord God. 31 And the flax 
 and the barley were smitten : for the barley was in the ear, and the 
 fla.K was boiled. 32. And the wheat and the spelt were not smitten, 
 for they are late. 33 And Moses came out of the city from Pharoh, 
 and spread abroad his hands to the Lord ; and the thunders and hail 
 ceased, and raiu was not poured on the earth. 34 And Pharoh saw 
 that the rain and the hail and the thunders were ceased, and he 
 ginned yet more, and hardened his heart, he and his servants. 35 
 And Pharoh's heart was hardened, neither did he let the sons of 
 Israel go ; as the Lord had spoken by the hand of Moses. 
 
 15 m 14. 
 
 In this chapter we have the plagues of pestilence, boils, 
 and liail. The first two complete the second triad and close 
 the section in which they are contained. 
 
 V. 1-7. The plague of pestilence. Go in unto PJuiroh. 
 As in the second plague of the former triad (viii. 1). And 
 wilt hold them still. This is added to mark the pertinacity of 
 Pharoh, notwithstanding the severe chastisements he had 
 already suffered for his obstinacy, v. 3. The hand of the Lord. 
 This will be the more manifest, as no waving of the rod or 
 hand precedes the appearance of the miracle. Ujwn thy 
 cattle (^}\>P), a general name for all domestic animals, that 
 constitute a great part of the projjerty of a pastoral or agri- 
 cultural people. Which is in the field. This limits the extent 
 of the pestilence to the animals that were in the open-air. 
 Horses. The first notice of these is in Gen. xlvii. 1 7. Kgypt 
 was celebrated for its horses, which appear on its sculptur&s. 
 They were employed in t])e chariot of war or state. The ob- 
 ject of worship at Memphis, Heliopolis, and Hermonthis was 
 
84 PESTILENCE, BOILS, AND HAIL. 
 
 the hull ; at Thebes the 7mn, at Mendes the goat. The 
 sheep here (JSX) are the small cattle, including the goats. Asses 
 are mentioned on the monuments of Egypt. They were used 
 for riding or draught. The Bactrian camel has two humps, the 
 Arabian one. The latter was known and employed on the 
 border land between Egypt and Arabia ; but has not been 
 found on the ancient monuments of the former country. Its 
 presence here favours the supposition that the north-east part 
 of Egypt was at the time under a dynasty of the Shepherd 
 kings, who came from Arabia. A very grievous pestilence. 
 We follow the original here in using the more general term, 
 pestilence 0^'ij), as we find it also employed in reference to 
 the human species (v. 1 5). The miracle consists in its being 
 very grievous, in being sent, at an appointed time (v. 5) and 
 in being limited to the cattle of the Egyptians. A severance 
 takes place here as in the preceding plague (viii. 22.) 
 To-morrow. A set time of inflicting the stroke is as significant 
 of the Divine intervention, as a set time of withdrawing it 
 (viii. 29). V. 6. All the cattle of Mizraim. This is to be 
 limited to the kinds already mentioned, and also to those of 
 them that were in the field (v. 3). Wilkinson (Anc. Eg. 2nd 
 series, v. I. p. 96) informs us that some animals were stall-fed 
 among the Egyptians. This explains the limitation, " in the 
 field," and the existence of some cattle among the Egyptians, 
 after the pestilence had done its work (v. 19). v. 7. And 
 Pharolis heart ivas hardened. We may suppose that the 
 pestilence among the cattle did not much affect him personally, 
 and that he was irritated to find that the cattle of the 
 Israelites had escaped. 
 
 Hitherto the plagues had given great personal annoyance, 
 but had not involved much loss of property. But now the 
 hand of the corrector comes down upon the main branch of 
 the country's wealth. Cattle, besides being a chief means of 
 food and clothing, were employed by the Egyptians in tread- 
 ing the seed into the ground, in treading out the corn, and in 
 conveying the produce of the country to the place of storage. 
 The destruction of cattle was therefore a serious loss to the 
 Egyptian farmer. The hand of the Lord was manifest here 
 in distinguishing the cattle of Israel from that of Mizraim. 
 
 v. 8-12. The plague of boils. This third plague of the 
 
EXODUS IX. 8-12. 85 
 
 second triad is not announced to Pharoh. Ashes of the fur- 
 nace. This is taken to be the fine ash or soot of some of the 
 furnaces for tlie purposes of art, that stood in the open-air, 
 Dasf, a fine powder floating in the air, and pregnant with 
 disease. A boil (ri^')- This is afterwards mentioned as 
 the boil of Mizm'im, and seems therefore to be an endemic 
 disease. Vai-ious conjectures have 1)een offered as to its nature, 
 but none of them is satisfactory. The description of it bears 
 some resemblance to elephantiasis, a dreadful form of leprosy, 
 prevalent in Egypt, so called because it makes the feet swollen 
 and stiff like the elephant's feet. But this disease does not 
 attack the bi-ute creation. The scribes could ijot stand before 
 Moses. At the third plague the magicians of Pliaroh failed 
 in their enchantments, and acknowledged the finger of God. 
 At this the second third, they hasten away from Closes covered 
 with shame and humiliation. The punctilious attention of 
 the Egyptians to personal cleanliness is noted by Herodotus. 
 In particular, the priests shave their whole body every other 
 day. Their dress is entirely of linen. They bathe twice 
 every day in cold water, and twice each night (Herod. II. 37). 
 Their confusion and distress therefore must have been great 
 to find themselves now covered with an eruptive disease, 
 that mocked all their precautions, and rendered them unfit 
 for their sacerdotal duties. And the Lord hardened Pharoh' s 
 heart. Here it is to be observed that the very means that 
 would have brought an unbiassed and unclouded mind to 
 conviction and submission, only begat a stolid and infatuated 
 obstinacy in the monarch of Egypt. The course of the divine 
 interposition has been one of uniform mildness and forbear- 
 ance, only proceeding to judicial chastisements when ncgocia- 
 tion would not avail, and advancing gradually to severer 
 mea.sures only wlien the more gentle were disregarded. His 
 obiluracy is now come to such a pitch of stupidity, that we 
 cannot catch a shadow of reason for his conduct. 
 
 Hitlierto the Lord has tried to move the heart of the king 
 by a sei'ies of external privations and penalties. The want of 
 water, the presence of a loathsome reptile, the creeping and 
 biting of a nauseous insect, the fierce stinging of the fiy swarm, 
 and the I0.SS occasioned by the pestilence among the cattle, 
 have been all in vain. Now the life is menaced. A boil 
 
86 THE HAIL THREATENED. 
 
 breaking out in blains or open sores, has fallen upon man and 
 beast. We may be sure that the sacred animals that were 
 objects of worship would not escape this plague ; and we may 
 imagine what consternation this would create throughout all 
 Egypt. 
 
 This closes the second section relating to the plagues. 
 Allowing a week for each of the six plagues already recorded, 
 and twenty days for the previous transactions, we are brought 
 to the 3rd of March at the end of the sixth plague. 
 
 ch. ix. 13 — X. This section contains the record of the 
 next three plagues, the hail, the locusts, and the darkness. 
 These rise in terrific severity above all that precede 
 them. 
 
 V. 13-21. The hail threatened. As usual in the first of 
 each triad, Moses is to meet Pharoh at the usual time, and 
 probably in the usual place, to demand the release of the 
 people, and announce the immediate consequence of refusal. 
 All my plagues. This expression occurring in the announce- 
 ment of the first of another three, is an indication of the 
 ternary arrangement. It refers to all the following manifesta- 
 tions of the divine power, at least to those which form the 
 third series of plagues. Into thy heart. By the following 
 judgments Pharoh will be at length brought to feel in his 
 heart the folly and guilt of resisting the Almighty. None 
 like me in all the earth. The Egyptians, like the other 
 Gentiles, had now wandered away from the true notion con- 
 cerning God which had come down from their forefathers. 
 The false gods, fashioned after the vain fancies of a disorderly 
 imagination, bore no moral resemblance to the true God. 
 Pharoh is now to learn this great fact in his experience, if not 
 in his understanding and his heart. / had stretched out 'my 
 hand. I might have smitten thee and thy people with the 
 pestilence, as easily as I smote thy cattle ; and thou wouldest 
 have been annihilated, thyself and all thy opposition to my 
 reasonable demands. The Lord here gives us some insight 
 into the theory of his admiuisti'ation. It is instructive, cor- 
 rective, and in the last resort punitive ; but in no case merely 
 destructive of moral agents. He that would sweep into in- 
 stant annihilation all the opponents of his will has no idea of 
 
EXODUS IX. 22-2G. 87 
 
 God's principle of action or mode of dealing witli his rational 
 creatures. Not even a particle of irrational matter is bidden 
 out of existence by the great God who called it into being. 
 Still less will his moral and responsible creatures be sent out 
 of existence, or at once forced into submission by the high 
 hand of an irresistible despotism. He will approach them 
 with love, with reason, with justice. Only when such methods 
 fail, will he have recourse to a patient and duly tempered 
 correction. And Pharoh will be an example to all contem- 
 porary nations, and through the books of Moses to all succeed- 
 ing generations, of the mercy, patience, forbearance, justice, 
 and holiness of God. But for this have I raised thee up, 
 not stricken thee down with the pestilence, but preserved 
 thee from it in ray long-suffering patience. To show thee my 
 iwiccr. To convince thee while thou livest, and there is yet 
 time to repent, if thou wilt be convinced, of my power, my 
 etenial power and godhead, in contrast with all impotent and 
 imaginary gods in whom thou hast heretofore trusted. And 
 to declare iny name in all the earth, to make thy history a 
 perpetual lesson for the instruction of all mankind in the 
 knowledge of my name, my real nature, which has come to 
 be so grievously and fatally misai)p]ehended. As yet thou 
 exaltest thyself. Thou still persistest in thy haughty re- 
 fusal. There is a sublime dignity in the continued modera- 
 tion which this expostulation displays. 
 
 V. 17-21. At this time to-morrotu. Pharoh might have 
 learned by this time that the Lord is punctual to his time. 
 A very grievous hail. Showers of hail in the winter season 
 were not unknown in Egypt, as even the present passage in- 
 forms us. But this is to be such as had not been since Egypt 
 was founded, that is, since it became a nation (v. 24'). Send 
 noiu, therefore, and bring in thy cattle. The Lord here re- 
 members mercy, and leaves an opening for faith to assert 
 itself. He looks for believers even among the Egyptians. 
 And he did not look in vain. This warning divided them 
 intx) two classes, the one fearing the Lord, and the other still 
 disregarding him. 
 
 V. 22-26. On the moiTow the performance comes. Stretch 
 forth thy hand, with the wand of power (v. 23). Moses is 
 described as the agent in these three plagues (x. 12, 21). 
 
88 PHAROH CONFESSES HIS SIN. 
 
 Thunder, voices (^^?), voices of God, as Pharoh expresses it 
 (v. 28). The primitive mind regarded the thunder p6al as 
 the subliraest utterance of the God of nature. Philosophy 
 and theology alike bow to the solemn sentiment that the. 
 heavens declare the glory of God. The thunder is but one 
 note in the great accord of universal nature in which he 
 speaks to us of himself Fire fell upon the earth, the light- 
 ning flash, of which the thunder clap was the accompaniment. 
 Flashing, darting suddenly and seizing upon its object. S^note 
 every herb, and brake every tree. The lightning and hail that 
 killed every man and beast were suflicient to destroy the green 
 leaves and stalks of the herbs, and the branches as well as 
 foliage of the trees. Only in the land of Goshen. Here 
 again Israel is exempted from the effects of this judgment, as 
 we have no doubt they were from the preceding one, though 
 it be not mentioned. 
 
 V. 27-30. Pharoh is again overwhelmed by this judgment 
 and for the third time promises submission. I have sinned 
 this time. Now at length I acknowledge that I have sinned. 
 The loss of his servants and cattle with the awful lightnings 
 and thunderings, brings a dawning conviction into his mind 
 that God is right and he is wrong. The expression of this in 
 words is needed after having twice asked and obtained re- 
 mission and as often falsified his word. Let there be no more 
 thunderings of God. Let it be enough (3"}) and no more of 
 these awful voices. And ye shall stay no longer. A pro- 
 mise of immediate dismissal. True to his character of giving 
 heed to the latest and feeblest appeal to his mercy, the Lord 
 is ready to withdraw his heavy hand. When I come out of 
 the city. We learn here incidentally that Pharoh dwelt in a 
 city. The probability is in favour of On or Bubastis from 
 their proximity to the Nile and the situation of the Israelites. 
 That thou mayest know that the earth is the Lord's. Another 
 proof of this great fact is to be afforded to Pharoh, if he have 
 only the heart to understand the lesson, v. 30. J knoiv 
 that ye do not fear the Lord God. Moses has learned much 
 since he entered upon the task of delivering the Lord's people. 
 He can now speak with fluency and precision. The Lord 
 hns enabled him to judge of the character of Pharoh and his 
 courl. Here for the first time since Gen. ii. 3 have we Jehovah 
 
EXODUS IX. 31-35. 89 
 
 fallowed by Elohim in the absolute fonii. Tliis is not with- 
 out its significance. The grand primeval tioith that the God 
 of tlio Hebrews is the absolute and eternal God (°^'?''^.) antece- 
 dent to all creation and theretbre the only Creator and 
 Upholder of heaven and earth (p]'^]) has been presented in the 
 most conspicuous manner to the mind of Pharoh. Moses 
 therefore seasonably intimates by the juxtajjosition of the two 
 names that Jehovah, the God of the Hebrews, is no local or 
 national God, but the sole and absolute God. He at the same 
 time intimates that the mere acknowledgment of this vital 
 truth in words is not suflicient. It is tlie acknowledgment 
 of the heart only that will influence the conduct and issue in 
 spontaneous obedience to the will of God. 
 
 V. 31-35. The remission effected. The ffax and the barley. 
 Egyjjt was celebrated for its linen. Its mummies we find 
 swathed in this fabric. Barley was extensively sown in this 
 country, and was used for feeding cattle, and making bread 
 and a kind of ale. The sowing time was in October and 
 November. The flax and barley were ripe about the end of 
 March, and therefore the one was in the ear and the other 
 boiled about the beginningr of that month. The luheat and 
 the spelt. Egypt was most prolific in wheat, which was often 
 seven-headed, and yielded a hundred fold. It was in some 
 measure the granaiy of the ancient world, as well as the great 
 mart for flax or linen. Rye was not a grain cultivated in 
 Egypt, as it belongs to colder countries. The grain here 
 rendered spelt may have been that which is now known as 
 doora. These grains ripened a month later than the barley 
 and flax. This crop was therefore only injured not destroyed 
 by the hail. He sinned yet more. Pharoh had confessed his 
 sin, but it appears that this confession was extorted from hini 
 not by a penitent heart, but by an overpowering terror, v. 30. 
 A s the Lord Jmd spoken by the hand of Moses. This announce- 
 ment of Moses (v. 30) was calculated to convince Pharoh, if 
 he had been disposed to give heed to it, that he with whom 
 he had to do was the searcher of heai'ts and could not be de- 
 ceived by a hypocritical pi-etenca 
 
 By this act of judgment a moiety of the crop of Egypt was 
 destroyed, while the minds of Pharoh and his courtiera were 
 evidently awe-struck by the thunder storm. It is manifest 
 
90 LOCUSTS AND DARKNESS. 
 
 that the Lord is step by step advancing to the universal 
 desolation of Egypt. The supernatural character of this storm 
 is demonstrated by its coming at the time predicted, ceasing 
 at the intercession of Moses, and confining itself to the land 
 of the Egyptians. 
 
 CHAP. X. 8, LOCUSTS ; AND 9, DARKNESS. 
 
 4. 1^?"]^ locust. This is so called from its numbers, r. 
 be Tnany. It is supposed to be the gryllus gregarius, or 
 passage-locust. 
 
 And the Lord said unto Moses, Go in unto Pharoh : for I have 
 hardened his heart and the heart of his servants, that I may put these 
 my signs upon him. 2 And that thou mayest tell in the ears of thy 
 son, and of thy son's sou, that which I wrought in Mizraim, and 
 my signs which I put upon them ; and ye shall know that I am 
 the Lord. 3 And Moses and Aaron went in unto Pharoh, and said 
 unto him, Thus saith the Lord, the G-od of the Hebrews, How long 
 dost thou refuse to humble thyself before me 1 let my people go and 
 serve me. 4 For if thou refuse to let my people go, behold, to-morrow 
 Avill I bring the locust into thy border. 5 And they shall cover the 
 face of the land, so that one cannot see the land, and they shall eat 
 the residue of that which is escaped, which remained unto you from 
 the hail, and shall eat every tree which groweth for you out of the field : 
 6 And they shall fill thy houses and the houses of all thy servants, 
 and the houses of all Mizraim ; which neither thy fathers nor thy 
 father's fathers have seen since the day that they were upon tJie ground 
 unto this day. And he turned and went out from Pharoh. 
 
 7 And Pharoh's servants said unto him, How long shall this man 
 be a snare unto us 1 Let the men go and serve the Lord their 
 God : knowest thou not yet tliat Mizraim is destroyed 1 8 And Moses 
 and Aaron were brought back unto Pharoh, and he said unto them, 
 Go, serve the Lord your God : who are they that go 1 9 And Moses 
 said. With our young and with our old will we go ; with our sons and 
 with our daughters, with our flocks and with our herds will we go : 
 for we hold a feast unto the Lord. 10 And he said unto them. The 
 Lord be so with you, as I will let you and your little ones go : look ye 
 that evil is before you. 1 1 Not so : go now ye men and serve the 
 Lord ; for that ye did deshe. And they were driven out from Pharoh's 
 presence. § 9 
 
CHAPTER X. 91 
 
 12 Aiul the Lord said unto !Moscs, Stretch out tliy liand over tho 
 land of ^lizraini for the locust, and they shall come up on the land of 
 Mirzaim ; and eat every herb of the land, all that the hail hath left. 
 13 And Closes stretched out his hand over the land of Mizraim ; and 
 the Lord sent an east wind upon tho land all that day and all tho 
 night : tho morning came and the east wind brought the locusts. 14 
 And the locusts came up over all the land of Mizraim, and rested in 
 all the border of Mizraim : veiy grievous were they, before them were 
 no such locusts as they, neither after them shall be such, 15 And 
 they covered the face of tho whole land, and the land was darkened ; 
 and they ate every herb of tho land, and all the fruit of the trees which 
 the hail had left : and there remained not any green thing in the trees 
 or in the herbs of the field in all the land of Mizraim. 
 
 IG Then Pharoh hastened to call Moses and Aaron : and he said, I 
 have sinned against the Lord your God, and against you. 17 And 
 now forgive, I pray, my sin only this once, and entreat the Lord your 
 God ; and let him take away from me this death only. 18 And he 
 came out from Pharoh and entreated the Lord. 19 And the Lord 
 turned a very strong west Avind, and took away tho locusts and cast 
 them into the Eed Sea : there remained not one locust in all the border 
 of Mizraim. 20 And the Lord hardened Pharoh's heart, and he did 
 not let the sons of Israel go. IF ^^ 
 
 21 And the Lord said unto Moses, Stretch out thy hand toward 
 the sky, and let there be darkness over the land of Mizraim ; and let the 
 darkness be felt. 22 And ISIoses stretched out his hand toward the 
 sky : and there was a thick darkness in all the land of ^Mizraim 
 three days. 23 They saw not one another, neither rose any from 
 his place for three days : and all the sons of Israel had light in their 
 dwellings. 24 And Pharoh called Moses and said, Go ye, serve the 
 Lord ; only your flocks and your herds shall be stayed : even your 
 little ones may go with you. 25 And Closes said. Thou must also give 
 into our hand sacrifices and burnt-offerings, and we shall sacrifice unto 
 the Lord our God. 26 Our cattle then also shall go with us, not a 
 hoof shall be left behind ; for thereof must we take to serve the Lord 
 our God : and we know not with what wo shall serve the Lord until 
 wo go thither. 27 And the Lord hanlened Pharoh's heart, and he 
 would not let them go. 28 And Pharoh said unto him, Get thee 
 from me : take heed to thyself, see my face no more, for in the day 
 thou seest my face, thou shalt die. 29 And Moses said, Well hast 
 thou spoken ; I will see thy lace no more. H 1 G 
 
 This chapter completes the record of the third group of 
 plagues. 
 
92 LOCUSTS AND DARKNESS. ' 
 
 V, 1-20. The plague of locusts. Go in unto Pharoh, into 
 Lis palace in the city, as in the second of each series (viii. 1, 
 ix. 1). For I have hardened his heart. A mode of treat- 
 ment calculated to have a salutary effect on a reasonable 
 mind has produced an opposite effect on a proud and un- 
 reasonable temper. That I may init these my signs upon 
 him. To put here (IT'C') is to set before the view of all for 
 their instruction. In him (13"iip3) means in his inmost expe- 
 rience, so as to touch his feelings to the quick (ix. 14). A7id 
 that thou mayest tell. These marvels of Egypt are to be a 
 lesson not only for the present, but for all future generations, 
 who may hearken to the recollections of their fathers, or read 
 the books of Moses. And ye shall know that I am the Lord. 
 The grand scope of all these signs was to reveal the Creator 
 in His true character to man. This is the lesson of nature, 
 of providence, and of grace, to those who read and understand. 
 V. 3. Hotv long dost thou refuse to humble thyself before me ? 
 Eight signs, one of them instructive and seven corrective, had 
 already been given to him. His haughtiness of spirit is not 
 subdued ; to humble himself even before God he has not yet 
 learned, v. 4. The locust. The descriptions of Joel (Jo. i. ii.) 
 and many other eye-witnesses, have made us familiar with 
 the locust and its desolating progress. The class to which 
 they belong is described by Moses in Lev. xi. 21, 23, and 
 four species, including the one here mentioned (i^^"}^) are pro- 
 nounced clean and edible. The native place of the locust is 
 the south of Asia and the parts of Africa south and west of 
 Egypt. These insects are about three or four inches long, 
 have four wings and four feet, the hind legs being adapted 
 for springing. They resemble in form the common grass- 
 hopper. The locust, after leaving the egg, exists in three 
 states — the larva, the pupa, and the perfect insect. The larva 
 has no wings, the pupa has only the rudiments of them, and 
 they are fully developed only in the perfect insect. Of these 
 three the larva is the most voracious. They breed in October, 
 laying each about 300 eggs, which they bury in the ground. 
 They make their appearance in March or April, when the 
 verdure is on the gi'ound. Their numbers are immense, and 
 in their flight they are said to cover thousands of square 
 
EXODUS X. 7-11. 93 
 
 miles, and consume every green thing where they alight. 
 They arc used as food, being either cooked whole or ground 
 into meal. Into thy border. They came into Egypt, generally 
 from the south, hut also from the east. v. 5. The face of the 
 land. The eye (pV) of the land is the surface which looks as 
 it were towards us. That ivhich remaineth unto you from 
 the hail, the wheat, and the spelt, the other moiety of the 
 crop, and whatsoever fruit was left on the trees, v. G. Th( y 
 shall fill thy houses (Joel ii. 9). They consume every thing 
 that comes before them in the house as well as in the field, 
 117iic7t neither thy fathers. The miracle consists in the extra- 
 ordinary number, size, and destructiveness of these insects, as 
 well as in their coming and going according to the word of 
 Moses. 
 
 V. 7-11. The suggestion of Pharoh's servants. How long 
 shall this man be a snare ? A pitfall of inevitable destruc- 
 tion to us. The magicians and other courtiers of Pharoh 
 understand the state of matters better than himself. Let the 
 inen go. Let this people depart. They feel that they cannot 
 contend with omnipotence. Knoiuest thou not yet ? The 
 sovereign, especially if he be despotic, is often the last to 
 learn the wretchedness of his country ; as it may be at the 
 risk of life that his servants venture to hint at so unwelcome 
 tidings. Pharoh seems to have been in a great measure 
 unconscious of the ruin of Egypt. He now condescends to 
 ask who shall go ? a question that should have been proposed 
 at the very first. Moses promptly replies that all must go, 
 as it was a feast, a solemn assembly of the whole nation 
 before the Lord. Look ye that evil is before you. Pharoh, 
 refusing to let go "the little ones" — a phrase including the 
 young of both sexes, and implying tlic full-grown women, Avarns 
 them that " evil is before them." This may mean either that 
 evil is in store for them, or that evil is in their minds. The former 
 is a menace of the effects of his displeasure, if they insisted on all 
 going ; the latter a charge of forming a design of leaving the 
 country. The former is more in keeping with the expression, 
 " Look ye." The men alone are allowed to go, and witli this 
 concession they are di'iven out or ignominiously dismissed. 
 Pharoh has become more irritable and violent in his manner. 
 
 V. 1 2-1 5. The locusts sent. The Lord raised an cast wind. 
 An east wind, in common phrase, means any wind from the 
 
94 LOCUSTS AND DARKNESS. 
 
 sun-rising, though it may be a good many points north or 
 south. This indicates merely that the present swarm of 
 locusts came not from Ethiopia or Lybia, but from Arabia. 
 All that day and all the night. The locust appeared in the 
 morning, and therefore may have come from a considerable 
 distance. " Before them," or " after them," were no such 
 locusts. This statement applies to Egypt, and refers to the 
 extraordinary extent of the present visitation. The land vjas 
 darkened. It is said that the locust swarm, like an opaque 
 cloud, intercepts the light of the sun, and leaves the earth in 
 darkness (Plin. H. N. ii. 29). There remained not any green 
 thing. What the hail had left, the locusts devoured, and 
 the land was left desolate, a waste and a void (in^l ^in), desti- 
 tute alike of the vegetation which adorns and furnishes it, 
 and of the cattle which form a part of its inhabitants (Gen. i. 
 2, Jer. iv. 2y). 
 
 v. ] 6-20. The locusts removed. And Pharoh hastened to 
 call. The awful nature of this devastation strikes terror to 
 the heart of Pharoh. His will also has become more restless 
 and liable to sudden change. I have sinned. This is the 
 second confession of sin, and the fourth time he has been led 
 to entreaty. This death only. Death only seems now to 
 await the Egyptians, as their crop has been destroyed and 
 their cattle have been greatly diminished. A very strong 
 west wind. A moderately blowing east wind carried the 
 locusts in safety over the Red Sea into Egypt. A storm or 
 hurricane sweeps them out of the country and precipitates 
 them into the waters. This is the usual history of these 
 insects. A wind of the sea, that is the Mediterranean, taken 
 as a whole, though due west of Palestine, would be north-west 
 of the Delta, especially the eastern part of it, and, therefore, 
 exactly fitted to carry the locusts to the Red Sea. And the 
 Lord hardened PharoKs heart. The very long-suffering of 
 the Lord only adds to the infatuation of his ingrate heart. 
 
 v. 21-29. The plague of darkness. This is the third of 
 this series and as usual no announcement of it is made to 
 Pharoh. Let the darkness he felt ; a strong figure to describe 
 the intensity of this darkness. Similar is " a thick darkness," 
 literally a darkness of gloom. Three days. The only natural 
 phenomenon resembling this darkness is the Simoom or 
 
CHAPTER X. 21-29. 95 
 
 Clianisin, wliicli is a hot wind rising altout tlie vernal equinox 
 and blowing for about three days. It rises often to a storm, 
 imparts a yellow dimness to the air, and raises such a quantity 
 of dust as to have a stifling effect and produce a sondjre gloom. 
 During these days the inhabitants are wont to descend to the 
 lowest rooms of their houses or hide themselves in pits and 
 caverns in order to avoid the inconvenience and danger that 
 attend this tempest. This darkness differs, however, from 
 the Simoom in these essential points : that it is intense in its 
 degree, that it falls upon the land at the will of Moses, and 
 that it does not extend to the region where the Israelites 
 dwelt. After all the disasters that had just befallen the land 
 we may imagine the dismay and terror that total darkness 
 Avould produce in the minds of the Eg3'ptians. It was 
 equivalent to a universal blindness which would unfit the 
 nation for making any effort to attend to the business of life 
 or provide for its continuance. In case of its perpetuation 
 they could only await in despair the slow approach of death 
 by starvation. Pharoh quails before the appalling darkness. 
 He yields another point. The women and children may go 
 with the men, but not the flocks and the herds. Moses, how- 
 ever, cannot go to hold a national festival unto the Lord 
 without sacrifices. Not a hoof of their cattle must be left 
 behind. Pharoh is again exasperated. His proud heart be- 
 comes hard as the nether millstone. A reckless madness takes 
 possession of him. He forbids Moses to appear before him 
 again on pain of death. There is something ominous in the 
 reply of Moses. " Well hast thou spoken ; I will see thy ffice 
 no more." He means, as we shall see, more than is here 
 expressed. 
 
 There is an awful significance in this plague of darkness. 
 The sun was a leading object of adoration among the Egyptians 
 under the name of Osiris. The very name Pharoh means not 
 only the king but also the sun, and characterises the king 
 him.self as the representative of the sun and entitled in some 
 sort to divine honours. But now the very light of the sun 
 has disappeared and primeval chaos seems to have returned. 
 Thus all the forms of Egjqjtian wiU- worship have been covered 
 with shame and confusion in those nine plagues. 
 
 Allowing a week for each of the two previous plagues, and 
 
96 DEATH OF THE FIRST-BORN CHILDREN". 
 
 four days for this one, we are brought to the 21st of March, 
 and perhaps to the eve of that night on which the paschal 
 lamb was eaten and the first born of Egypt were slain. The 
 narrative becomes now excited and abrupt as the great crisis 
 approaches. 
 
 VIII. THE TENTH PLAGUE. PASSOVER. EX. XL XIL 
 CHAP. XL 1 0, DEATH OF FIRST-BORN THREATENED. 
 
 And the Lord said unto Moses, Yet one plague will I bring upon 
 Pharoh and upon Mizraim ; afterwards he Avill let you go hence : when 
 he shall let you go altogether, he shall actually thrust you out hence. 
 2 Speak now in the ears of the people ; and let them ask every man 
 of his neighbour, and every woman of her neighbour, jewels of silver 
 and jewels of gold. 3 And the Lord gave the people favour in the 
 eyes of Mizraim : moreover the man Moses was very great in tlie 
 land of Mizraim in the eyes of Pharoh's servants, and in the eyes of the 
 people. 
 
 4 And Moses said, Thus saith the Lord, About midnight will I 
 come out into the midst of Mizraim. 5 And all the first-born in the 
 land of Mizraim shall die, from the first-born of Pharoh that sitteth 
 upon his throne unto the first-born of the maid-servant that is behind 
 the mill ; and all the first-born of beasts. 6 And there shall be a 
 great cry in all the land of Mizraim, the like of which has not been, 
 and the like shall not again be. 7 And against any of the sons of 
 Israel shall not a dog move his tongue, from man to beast : that ye may 
 know that the Lord doth sever between Mizraim and Israel. 8 And 
 all these thy servants shall come down unto me and bow down to me, 
 saying, Go out thou and all the people that follow thee ; and after that 
 I wOl go out. And he went out from Pharoh in great wrath. § 11 
 
 9 So the Lord said unto Moses, Pharoh shall not hearken unto 
 you, that my wonders may be multiplied in the land of Mizraim. 1 
 And Moses and Aaron did aU these wonders before Pharoh : and the 
 Lord hardened Pharoh's heart, and he did not let the sons of Israel go 
 out of his land. § 12 
 
 The section now before us recounts the tenth and last stroke 
 inflicted on Pharoh and his people, and in essential connec- 
 tion therewith the institution of the Passover. In the ele- 
 
Exop. XI. V. l-H. 97 
 
 ventli chapter the aiuionncement of the slaying of the first- 
 born is made, as the hist words of Moses to Pharoli. 
 
 V. 1-3. There was in the words of Moses at the close 
 of the last chapter a foreboding of something not explicitly 
 stated. This is a plain indication that another line of events 
 w;\s going on concurrently with that which the historian was 
 encjajxed in narrating:. While the long train of interviews and 
 transactions with Pharoh has been passing, we are not to 
 suppose that the communication of Moses with his own kin- 
 dred and people, opened on his return fromMidian(iv. 29-3 l,vi. 
 1-0), wjis entirely suspended. On the other hand we are to 
 presume that the whole of the instructions given to Moses 
 (iii. G-22), together with the signs of his Divine authority 
 (iv. 1-9), were in due time, and with full explanations, laid before 
 the people ; that when the first barbarities of Pharoh were re- 
 laxed, these messages from heaven received a respectful hearing, 
 and that when the hand of the Lord was repeatedly displayed 
 in inllicting chastisements on the Egyptians from which they 
 themselves were exempted, they began gradually to take 
 coui'age, to trust in the Lord and make the necessary pre})a- 
 rations for their departure. Indications of this concurrent 
 ])rocess and result nOw begin to appear in the narrative. We 
 have only to call to mind the law of Hebrew narrative, that 
 "when one line of events is brought to a suitable resting-place, 
 the author is at liberty to go back and take up another line 
 which is necessary to the full elucidation of his theme. The 
 words of final parting between Moses and Pharoh, though 
 not perhaps the absolute close of the conversation between 
 them, form a striking pause, whether we regard them from a 
 logical or a rhetorical point of view. Accordingly, in the pa- 
 ragraph now before us, we revert to a point of time before 
 the interview with Pharoh just recorded, and after the plague 
 of darkness. This we infer from the intimation in the last 
 words of Moses of something that was in his memory more 
 than what is expressed. This allusion could only be to tiie com- 
 munication recorded in the present paragraph ; which is there- 
 fore now introduced to explain what was hinted at in the 
 words of Moses already given, and in the remaining part of 
 his last address to Pharoh (v. -t-S). 
 
 V. 1. Yet one plague. This places the coming judgment in 
 
 G 
 
98 DEATH OF THE FIRST-BORN CHILDREN. 
 
 the same class witli the nine that had preceded it, though it 
 differs from them in the mode of its infliction, and transcends 
 them all in the wound it gave to the heart of the nation. 
 Altogether, men, women, and children, with all their cattle and 
 moveable property so far as it was convenient or necessary for 
 them to remove it. Actually thrust you out, not merely per- 
 mit, but constrain you to depart, v. 2. In the ears of the 
 people. We are evidently got into a new line of narrative. 
 This is part of the intercourse of Moses with the people. 
 Aoid let them ask (iii. 21, 22). It is now plain that asking, 
 not borrowing, is here intended, seeing that this step is to be 
 taken when Pharoh was on the point of driving them out of 
 the country, never to return. There could be no pretence of 
 a return being made in such circumstances, Pharoh indeed 
 repented of this course, and returned, as he was wont, to his 
 old policy. But this does not alter the character of his pre- 
 sent procedure, v. 8. The Lord gave the people favour. 
 The people of Egypt saw the past scenes of tyranny, 
 obstinacy, and prevarication on the part of Pharoh, of suffer- 
 ing on the part of the Israelites and themselves, and of for- 
 bearance and yet decision in the judicial proceedings of God 
 in a very different light from that in which they were re- 
 garded by their sovereign. Many of them would sympathize 
 with the persecuted serfs ; many would stand in awe of the 
 reiterated strokes of the divine judgment ; and all would feel 
 the calamities that befel the nation far more acutely than 
 Pharoh. Accordingly, when the warning was given to bring 
 in the cattle and servants, lest they should be destroyed by 
 the hail, not a few were found with so much faith in the word 
 of the Lord as to attend to it and save their property. And 
 on a subsequent occasion the very courtiers ventured to tender 
 the advice to Pharoh that he should save his country from 
 utter destruction by dismissing the chosen people. Thus in 
 the unsearchable wisdom of God the same train of events that 
 was hardening the heart of Pharoh, and reviving the faith and 
 courage of his own people, was inclining the Egyptians to 
 commiserate the suffering people, and help them to make pro- 
 vision for their journey. Moreover the man Moses. The 
 modesty of the writer is plain in the unadorned simplicity of 
 the epithet, " the man," not the minister of God, or the leader 
 
EXODUS XI. t-S. 09 
 
 and deliverer of the nation, but "the man Moses." Was very 
 <jirnt. After what had occurred, it could not be otherwise. 
 The man who had foiled the magicians of the court, again and 
 again received the submission of the sovereign, and proved 
 himself to be the messenger of heaven by a succession of the 
 most conspicuous miracles, could not but be very great in the 
 eyes of the Egyptians. And the statement of this fact 
 dt)es not derogate from his claim to modesty, but only 
 reudei"s a just tribute of praise to him whose servant he was. 
 We have no doubt also tliat the moderation, good temj)er, and 
 unaffected patriotism with which he discharged his duty com- 
 manded the res])ect and esteem of Pharoh's servants and 
 people. We shall find that the death of the first-born created 
 such alarm for their personal safety that they Avere ready to 
 sacrifice any amount of personal prf)p€rty to get rid of a 
 people whose detention had brought such unparalleled calami- 
 ties on their country. 
 
 V. 4-8. We are now come up again to the point at which 
 we had arrived at the close of the previous chapter, and the 
 speech of Moses is continued. About midnight. This note 
 of time points naturally, though it does not absolutely bind 
 us, to the night following the day on which this was spoken. 
 We conceive, theuefore, that in point of fact this was the 1 4th 
 Ni.san, or the day before the full moon, immediately after the 
 vernal equinox. At all events, there is nothing in the narra- 
 tive to oppose, and something to favour this view. Will I 
 come out. God is said to come out when he proceeds to 
 execute the purposes of his will in any part of his creation, 
 which cannot be regarded as his proper and special residence. 
 All the first -hmni. The first-born is the hope and strength of 
 the house, its representative, and the heir of its privileges. A 
 double portion falls to his lot, and the patriarchal and sacer- 
 dotal functions originally belonged to him. To slay the first- 
 born, then, is the deadliest blow the household can receive. 
 Of Pharoh that sitteth on the throne. The pride of the 
 haughty monarch will now be brought low. The anguish 
 will even be more acute, if the wailinj; be not more loud, in 
 the palace of the king than in the cottage of the seif. The 
 maid-serravf tJiat is behind the mill, the handinill, which was 
 invariably wrought by females, and generally by slaves (xii. 
 
100 DEATH OF THE FIRST-BORN CHILDREN. 
 
 29). It consisted of two stones, the nether fixed, and the 
 upper moveable, with a hole in the centre to admit the grain, 
 and an upright wooden handle, by which it was turned. The 
 lower was convex, and the upper concave, so that the meal 
 came out at the edge, and was received on a cloth. The first- 
 horn of beasts. As the cattle of the Israelites were to have 
 been detained, the cattle also of the Egj^ptians are to suffer. 
 And if there be any first-born among the animals to which 
 the Egyptians pay divine honours, they also will perish. A 
 great cry. Such a wail could have no parallel, unless all the 
 first-born of a nation were to perish again in one night. A dog 
 move his tongue, put his tongue in such a form and motion as 
 to snarl, growl, or bark. This is a proverbial expression, to 
 denote security from even the threat of danger. That ye may 
 knoiv. This is a lesson to Pharoh and his court, which is now 
 to be repeated for the seventh time. Mizraim represents the 
 world for the time being, and Israel the Church. Come doiun 
 to me from the high places of the court and the royal city. 
 Bow doiun to me, humble themselves so far as to do obeisance 
 to me. And after that I will go out. When every proud 
 heart will be abased, and all opposition will be broken down, 
 then will I depart. Pharoh had threatened the Lord's servant 
 with death, and now the death of all the fij.-st-born of Egypt 
 is announced to its monarch. In great wrath. Words of 
 deadly feud had passed between them. Pharoh had threat- 
 ened Moses with death simply because he had demanded that 
 the cattle of the Israelites should go with them. With what 
 mingled alarm and indignation would he listen to this last 
 awful menace of heaven's minister. We may infer, therefore, 
 that there was high wrath on both sides at parting. 
 
 V. 9, 10. These two verses are a recapitulation of all that 
 has been related after the introductory paragraph in the 
 seventh chapter, especially ver. 3 . This verse is the prediction ; 
 the intervening narrative sets forth the details, and the two 
 verses now before us are the logical conclusion or summing up 
 of the whole. Hence we render the conjunctive particle at 
 the beginning, by the word so, as is occasionally done in the 
 English version. This inferential summary could not come 
 in before the speech of Moses, threatening the death of the 
 first-born, as this occurs at the closing interview between him 
 
EXODUS XII. 101 
 
 and Pharcili, and presents the latter with the last occasion for 
 rejecting the demands of the Lord. And it could not come 
 in after the death of the first-born, Lecausc then Pliaroh at 
 length yielded, wliercas these verses record his long continned 
 resistance. They form therefore the methodical recapitulation 
 uf the opposition of Pharoh foretold by the Lord, Nvhen that 
 opposition has come to its last efforts. " Pharoh shall not 
 hearken unto you, that my wonders may be multiplied in 
 the land of I\Iizraini," for the perpetual instruction of maid-cind 
 in certain sublime and necessary principles of theological truth. 
 And so it has accordingly happened. 
 
 CHAP. XII. THE PASSOVER. DEATH OF THE FIRST-BORN. 
 
 2. ti'jn neiv moon, day of the new moon, mouth, r. he 
 new. T?"! Ttwnth from n^^ moon. 
 
 3. "Tjy assembly, r. constitute. A definitely constituted 
 body of men, vaiying in extent from ten heads of houses to 
 the whole of the men of Israel who are entitled to vote in a 
 ]-egular convention of the people. These were most probably 
 all the males above twenty years of age. Between the full 
 assembly and that of the heads of houses, was probably the 
 representative convention, consisting of the princes of tribes, 
 chiefs of families, elders, and officers, each of which had its 
 well-known province and function. It appears, however, 
 that the term "eldei-s," was often employed to denote the 
 whole of these classes, (v. 12). ''•^i^ congregation r. gather 
 together. This denotes the whole community of Israel, in- 
 cluding young and old, male and female. It is also used to 
 express any body of people collected together, without refei'- 
 ence to definite organization or regular appointment. IJ/D 
 appointed time or place of meeting, appointed meeting. This 
 is the term constantly used in the phrase *iyJ3 SlK tent of 
 meeting, the tent at the door of which all sacred and civil 
 meetings were appointed to be held in the wilderness. 
 
 11. nos. Aram. KHOB rrdnyji, tlie passover. r. pass over. 
 1 . The lamb on account of whose blood, sprinkled on the 
 lintel and the posts, the Lord passed over the Israelites (v. 
 
102 THE PASSOVER. 
 
 IS). 2. The solemnity of which this lamb was the sacrifice 
 (Lev. xxiii. 5). 3. The seven days' festival usually called 
 the feast of unleavened bread, including the proper passover, 
 or festival of the preceding evening (Deut. xvi. 1). 4. The 
 sacrifices belonging to the feast of unleavened bread (Deut. 
 xvi. 2 ; 2 Chr. xxxv. 1, 7). 
 
 24. 'pr\ statute, edict, ordinance, rate. (v. 14) npn r. engrave. 
 
 40. ^.''IVP^ ''^^^ "'^'^, i^vho sojourned in Mizraim. So the 
 Targum of Onkelos may also be rendered. But the Sept. has 
 '/jv ira^wxnGav sv yr\ Alyo-Trrw, which they sojourned in Egypt. 
 Against this rendering are the following considerations. 1. 
 "IS?'?? is usually followed by the personal pronoun after the 
 governing word when it stands for an oblique case, but here 
 it is not. 2. 25i>^ is generally intransitive, taking some pre- 
 position before the place of abiding, and here it has I^P.XP^ 
 and therefore does not admit iCi'X. 3. When it has a direct 
 object, that object is the place of abode, which it could not 
 be here. 4. ^{i'i?^ after ^'^\ signifies a seat, (Ezek. xxviii 2), 
 which it cannot do here. 5. The cognate objective after ^K'^ 
 would be nn'^ti^ or ri3^" rather than 2'd^'O. For these reasons 
 we adhere to the former rendering. 
 
 49, '"''^"'"^ doctrine, law, principle, r. cast, hiph. teach. 
 
 And the Lord spake unto Moses and Aaron in the land of 
 Mizraim, saying. 2 This month shall be unto you the chief of 
 months : it shall be first to you of the months of the year. 3 Speak 
 ye unto all the assembly of Israel, saying, In the tenth day of this 
 month they shall take to them every man a lamb, according to 
 fathers' houses, a lamb for the house. 4 And if the house be too 
 little for the lamb, let him and his neighbour next unto his 
 house take it, according to the number of souls ; every man accord- 
 ing to his eating ye shall count for the lamb. 5 Your lamb shall be 
 without blemish, a male of the first year; from the sheep or from 
 the goats ye shall take it. 6 And ye shall keep it until the four- 
 teenth day of this month ; and the whole congregation of the assembly 
 of Israel shall kill it between the evenings. 7 And they shall take 
 of the blood, and put it on the two posts, and on the lintel, upon the 
 houses in which they shall eat it. 8 And they shall eat the flesh 
 on this night j roast with fire and with unleavened bread, on hitter 
 
EXODUS Xli. 103 
 
 herbs shall ye eat it. 9 Ye shall not cat of it raw, or sodden at all 
 Avith -vvator ; but roiist with fin.', its head witli its Ic^'s and its inwanls. 
 ] And ye shall not leave of it until tlie morning, and that which is left 
 of it until the morning ye shall burn with fire. 1 1 And thus shall ye eat 
 it, with your loins girded, your shoes on your feet, and your stall" in 
 your liand ; and ye shall cat it in haste, it is tlTe Lord's passovor. 
 
 12 And I will pass through the land of Mizraira this night, and 
 will smite all the first-born in the land of Mizraim, from man to beast, 
 antl on all the gods of Mizraim I will execute judgments; I am the 
 Loud. 13 And the blood shall bo to you for a token upon the 
 houses where ye are, and I will look upon the blood and pass over 
 you : and there shall be no stroke of destruction on you, when I smite the 
 land of Mizraim. 14 And this day shall be unto you for a memorial, 
 and ye shall keep it a feast to the Lord ; in your generations ye shall 
 keep it as an ordinance for ever. 
 
 15 Seven days shall ye eat unleavened bread ; even the first day ye 
 shall put away leaven out of your houses : for whosoever eateth 
 leavened bread, that soul shall be cut off from Israel from the first day 
 until the seventh day. IG And in the first day shall be a holy con- 
 vocation, and in the seventh day a holy convocation to you : no work 
 shall be done in them : only that which every soul must eat, that 
 alone may be done of you. 17 And ye shall observe the feast of 
 unleavened, breiul; for in this self-same day I shall have brought your 
 hosts out of the land, of Mizraim : and ye shall observe this day in 
 your generations as an ordinance for ever. 18 In the first month, on 
 the fourteenth day of the month, at even, ye shall eat unleavened 
 bread, until the one-and-twentieth day of the month at even. 19 
 Seven days leaven shall not be found in your houses : for whosoever 
 eateth that which is leavened, that soul shall be cut off from the 
 assembly of Israel, whether he be a stranger or born in the land. 20 
 Nothing leavened shall ye eat ; in all your dwellings ye shall eat 
 unleavened bread. IT IG. 
 
 21 Then Moses called for all the elders of Israel and said unto 
 thi'm, Draw out and take you a lamb according to your families, and 
 kill the passover. 22 And ye shall take a bunch of hyssop and dip in 
 the blood which is in. the bason, and strike the lintel and the two 
 jiosts with the blood that is in the bason: and none of you shall come 
 out from the door of his house until the morning. 23 And the Lord 
 will piuss through to smite ^Mizraim, and shall see the blood upon the 
 lintel, and on the two jjosts : and the Lord will pass over the door, 
 and will not suflfer the destroyer to go into your houses to smite yo' 
 24 And ye shall observe this thing, for an ordinance to thee and 
 thy sons for ever. 25 And it shall come to pa.ss, when you go into 
 the land which the Lord will give you as He hath spoken, that ye 
 
 he ^ 
 
104< EXODUS XII. 
 
 shall keep tliis service. 26 And it shall come to pass Avhen your sons 
 shall say unto you, What mean ye by this service ? 27 Then ye shall 
 say, It is the sacrifice of the Lord's passover, who passed over the 
 houses of the sons of Israel in Mizraim, Avhen He smote Mizraim and 
 delivered our houses. And the people bent the head and worshipped. 
 28 And the sons of Is:^ael went and did so ; as the Lord commanded 
 Moses and Aaron so did they. § 1 3. 
 
 29 And it came to pass at midnight, that the Lord smote all the 
 first-borii in the land of Mizraim, from the first-born of Pharoh that 
 sat on the throne unto the first-born of the captive that was in the 
 dungeon, and all the first-born of cattle. 30 And Pharoh rose up in 
 the night, he and all his servants and all Mizraim ; and there was a 
 great cry in Mizraim : for there was not a house where there was not 
 one dead. 31 And he called for Moses and Aaron by night and said, 
 Eise up, go forth from among my people, both ye and the sons of 
 Israel : and go, serve the Lord, as ye have spoken. 32 Take your 
 flocks also and your herds, as ye have spoken, and go ; and bless me 
 also. 33 And Mizraim urged the people to send them out of the land 
 in haste ; for they said, We shall be all dead. 34 And the people 
 took up their dough before it w\as leavened, their kneading troughs 
 being bound up in their garments upon their shoulders. 35 And the 
 sons of Israel did according to the word of Moses ; and they asked of 
 Mizraim jewels of silver and jewels of gold, and garments. 36 And 
 the Lord gave the people favour in the eyes of Mizraim and they gave 
 them; and^they spoiled Mizraim. 1[ l*^- 
 
 37 And the sons of Israel journeyed from Eameses to Sukkoth 
 about six hundred thousand foot, the men apart from the little ones. 
 38 And a mixed multitude also Avent up with them, and flocks and 
 herds, even very much cattle. 39 And they baked the dough which 
 they brought out of Mizraim into unleavened cakes, for it was not 
 leavened : because they were thrust out of Mizraim and could not 
 tarry, and they had not made for themselves any provision. 40 And 
 the sojourning of the sons of Israel, who sojourned in Mizraim, was 
 thirty and four hundred years. 41 And it was after the end of thirty 
 and four hundred years, and it was on the self-same day that all the 
 hosts of the Lord came out from the land of Mizraim. 42 It is a 
 night of observance unto the Lord for bringing them out from the 
 land of Mizraim : such is this night of the Lord to be observed by all 
 the sons of Israel in their generations. *I[ IS- 
 
 43 And the Lord said unto Moses and Aaron, This is the ordi- 
 lumce of the passover, no alien shall eat thereof. 44 And every man's 
 servant that is bought with money, when thou hast circumcised him, 
 then shall he eat thereof. 45 A sojourner, and a hireling, shall not 
 eat thereof. 46 In one house shall it be eaten : thou shalt not bring 
 
EXODUS xir. 1. 105 
 
 aiiglit of tlio fli'sli out of tlic liouse ahroad, and a bone thereof yc sliall 
 ]iot break. 47 All the assembly of Israel shall keep it. 48 And 
 Avhon a stranger sojourneth with thee and will keep the passover to 
 the Lord, let all his males be circumcised and then let him come near 
 to keep it, and he shall he as one born in the land : and no uncirciim- 
 cised person shall eat thereof. 49 One law shall be to the hoine-lioru 
 and to the stranger that sojourneth among you. 50 Thus did all the 
 sons of Israel ; as the Loud commanded Moses and Aaron, so did 
 they. § 14. 
 
 51 And it came to pass in the self-same day, that the Lord brought 
 the sons of Israel out of the land of Mizraim by their liosts. II lU. 
 
 Tl)is chapter contains the divine order for the institution 
 of the passover, tlic directions given by Moses to the peo])le 
 and their compliance witli them, the death of the first-born in 
 Egypt, and the dismissal of the enslaved people, the date of 
 their departure, and the determination of the parties who are 
 admissible to the passover. 
 
 V. 1-20. The divine ordinance concerning the passover. 
 The parting interview between Moses and Pharoh may have 
 taken place on the 1 4tli Nisan. In the present chapter a now 
 line of events is taken up. It belongs to the intercourse, not 
 of Moses and Pharoh, but of Moses and the people. We, 
 therefore, go back to the beginning of Nisan, which we have 
 supposed to be about the 8th of March at the earliest. At 
 this time it may be presumed the plague of hail had been 
 removed, and those of the locusts and the darkness had yet 
 to come on. 
 
 v. 1. In the land of Mizvahn. This note of place would 
 liave been unnecessary if the writer had not passed from Egypt 
 into the wilderness since the preceding chapter was indited. 
 It is, therefore, an intimation that this portion of the narrative 
 was not conuuittcd to writing till after the exodus had taken 
 place. It thus affords an incidental presumption that tlie 
 narrative was composed by an eye witness. This ononfli. 
 Tlie term here employed denotes the new moon, and hence 
 the day of the new moon or first day of the month, and lastly 
 the month as defined in its commencement by the new moon. 
 It appears to denote here the beginning of the month. 2'lie 
 chief of moutJdi ; the most important among the months on 
 account of the great event which was about to take place in 
 
106 THE PASSOVER INSTITUTED, 
 
 it. It shall he first. Israel was henceforth to have a sacred 
 year beginning with this month, which was the seventh of 
 the old civil or common year (see on Gen. ii. 6, vii. 11). 
 From this accordingly the months are henceforth counted, 
 so that the old first month becomes the seventh of the sacred 
 year, though its first day is still distinguished as a festival by 
 the blowing of trumpets and certain special sacrifices (Lev. 
 xxiii. 23-25 ; Num. xxix. 1-6). 
 
 V. 3. All the assembly. Three words are with more or less 
 constancy rendered congregation in our English version, niy, 
 -'^i^ and "^Vp. We shall by way of distinction translate them 
 respectively by the words assembly, congregation, and meeting, 
 which are already used without exact discrimination in our 
 present version. By assembly or convention we understand 
 a body of men organised for common counsel or action. By 
 congregation or community we understand a more general 
 body or gathering of men, women, and children, having common 
 privileges, civil and sacred, but not all called upon or entitled 
 to vote or act in public aflTairs. In the former term, regular 
 organization is the prominent characteristic ; in the latter the 
 custom of assembling together. The commonwealth of Israel 
 may be designated by either, according to the different way 
 in which it may be viewed. It is obviously regarded in our 
 text as a unity, having its natural centre in Jacob and its 
 spiritual centre in Israel, and in him of whom Israel was the 
 type. By meeting or appointment is to be understood a 
 stated meeting or gathering for a great solemn occasion (xxxix. 
 42, 43). In the tenth day of this month. From the third 
 to the tenth of Nisan the plague of locusts ran its course. 
 The days intervening between the tenth and the fourteenth 
 were probably the days of darkness. This was perhaps the 
 proximate reason for choosing the lamb on the tenth. At the 
 same time ten is the symbol of completeness ; and the tenth 
 day completes the third of the month, as the night of (that is, 
 before) the fifteenth completes the half of the month. The day 
 of atonement was in like manner on the tenth day of the 
 seventh month (Lev. xxiii. 27). Every man a lamb, a young 
 animal of the sheep or of the goats (v. 5, 2 Chr. xxxv. 7), 
 though in latter times it came to be invariably the young of 
 a sheep. According to fathers houses, or smaller families. 
 
EXODUS XII. 5. 107 
 
 The family organization was very exact among tlie Israelites. 
 Under the twelve tribes were the clans or families (ninec'tp) ; 
 under these the father's houses (J^i^S rT'a) or smaller families, 
 and under these the several distinct households of which they 
 consisted. A lamb fm' the house. This is the single house- 
 hold, which forms the social unit in the subdivisions of Israel, 
 v. 4. And if the houae he too little for the lamh. The Jewish 
 tradition was that a man ate the size of an olive of the ])aschal 
 lamb, in which case a whole lamb would be sufficient for a 
 very large household. In the Targum Jonathan, ten is given 
 as the least number for a paschal company. Josei)hus assigns 
 ten as the least number and twenty as not uncommon. (Wars 
 of the Jews, vi. 9, 3). The Mi.shna says, " A paschal sacrifice 
 may not be slaughtered for a single individual only. It may 
 not be slaugh.tered even for a party of a hundred individuals, 
 if each of them cannot eat thereof the minimum quantity of 
 the size of an olive." This implies that a hundred might par- 
 take of the one lamb. At the last supper of our Lord and his 
 disciples, thirteen full-grown men were present. This would 
 give an average of about twenty person.s, if women and child- 
 ren were included. 
 
 V. 5. Without blemish. The lamb is the substitute, at 
 least in type, of the first-born, and is, therefore, to be perfect 
 of its kind. A male of the first year. The male ranks be- 
 fore the female, and is therefore employed to figure a sufficient 
 sacrifice. The jihrase " son of a year," means of any age from 
 a month to a full year (Gen. vii. 6, 11). 
 
 Until the fourteenth day. If, as we presume, the three 
 days of darkness came between the tenth and the fourteenth, 
 though the Israelites had light, as in ordinary days, it was 
 desirable that the lamb should be set apart on the tenth day, 
 that there might be nothing to do on the fourteenth day but 
 prepare it for sacrifice. During those awful days, when dark- 
 ness, the symbol of chaos, brooded over Egypt, the Israelites 
 had the lamb as the sign and pledge of the divine })n)nii.se, 
 that this darkness would spread no farther, but would at 
 length give way to a now period of light, and life, and hope. 
 And doubtless they would have occasion on contemplating this 
 devoted victim to converse with one another concerning the 
 great deliverance which was before them (see Fa[/ius in Crit. 
 
108 THE PASSOVER INSTITUTED. 
 
 Sac.) But instruction and edification were not limited to 
 those three days. They pervade all time, but especially 
 those great occasions on which God manifests his power in the 
 works of justice and mercy. Hence every event in this great 
 deliverance has its definite lesson to all parties concerned, if 
 they will but learn it. The luhole congregation of the as- 
 seonhly of Israel. A congregation is any gathering or num- 
 ber of people that may be gathered. The congregation of an 
 assembly is the company of those who belong to an organ- 
 ised or orderly community, having a common head, a repre- 
 sentative assembly, and a law of action. The word Israel 
 defines the nation, and the word all embraces every member 
 of it. Not to partake of the passover on this occasion was 
 to be excommunicated, unless there was some in\'incible hind- 
 rance. The whole congregation are here priests unto God. 
 Shall kill it, as a typical substitute for the first-born, a symbol 
 of propitiation by the death of another. Between the even- 
 ings. The lamb seems to have been slain before sunset and 
 eaten after (see on Gen. i. 4.) 
 
 v. 7 Put it on the two i^sts and on the lintel. By the door 
 the destroyer enters to slay the first-born. Hence the blood 
 that indicates faith and represents atonement is sprinkled on 
 the fixed boimdaries of tlie doorway, except the threshold on 
 which the foot treads. It is not sprinkled on the door-leaf 
 itself, which may have been in many cases altogether want- 
 ing, and was always less permanent than the lintel and posts in 
 the booths and other slight habitations of a pastoral people 
 (v. 8, 9). And they shall eat. As the sacrificing of the paschal 
 lamb is a symbol of the redemption, by which the death- 
 penalty due by one is paid by another, so the eating of it is a 
 figure of the participation of pardon, acceptance, and full 
 blessedness consequent upon the atonement being made, and 
 the law being satisfied. Roast ivith fire : not raw, that is 
 unfit for use, and thei'efore for representing spiritual enjoy- 
 ment ; nor sodden with water, deprived of any portion of 
 its savour, and thus not so well adapted to express 
 complete happiness ; but roast with fire, submitted to 
 the direct influence of fire, retaining the integrity of its 
 strength and flavour, consequently shadowing forth not 
 only the completeness of the sacrifice, but also the perfection 
 of the salvation thereby obtained. Uideavened bread. Bread 
 
EXODUS II. 10. 101) 
 
 is the staff of life (Lev. xxvi. 2G). Leaven is a mass of sour 
 cloiiirh ill Avliich decomposition lias set in, and is therefore the 
 symbol of corruption (1 Cor. v. 8). Hence unleavened 
 bread is the emblem of })urity and life. On hitter herbs. 
 These apj^ear to form the basis of the repast, on which the 
 other materials rest. In the Mishna five different kinds of 
 bitter herbs are mentioned, among which aie lettuce and en- 
 dive. Tlie bitter herbs convey no obscure allusion to the 
 bitterness of Egyptian bondage, and of the bondage of sin 
 in general. Its head, with its legs and its imuards. It is 
 plain that it was to be roasted whole without breaking 
 or severing any of the bones. This involved the necessity of 
 its being roasted on a spit before the fire, as the people could 
 not be generally provided with vessels large enough to contain 
 it whole. And it was strikingly expressive of the unity of 
 the sacrifice, — of the salvation which it prefigured, and of the 
 people who partook of it (Psal. xxxiv. 20; J Cor, v. 7 ; x. 17.) 
 V. 10. Ye shall not have of it until the morning. It 
 was, if possible, to be entirely consumed. But if any portion 
 was left, it was to be burnt with fire. This was the rule for 
 all sacrificial meals, except the vow or voluntary oflering 
 (Lev. vii. 15-17). This seems to indicate that they were 
 sacred to the one purpose, and therefore not to be applied to 
 any profane or farther use. The atonement and the salvation 
 following are to be all-sufficient, yet not more than suflicient. 
 And thus shall ye eat it, ivltlt your loins girded, as those 
 who are equipped for expeditious travelling, your shoes on 
 your feet, as those who are prepared for rough and untrodden 
 paths ; your staff in your hand, as a protection and a supjiort 
 on the journey ; in haste, as those who do not know the 
 moment when they must set out. Here we have a reality 
 which is a true type of the readiness with which the redeemed 
 should wait for other and higher journeys than that which 
 was now before the Israelites. It is the Lord's jxissovcr. The 
 festival now described is a feast of passing over in sparing 
 mercy, instituted by the Lord himself, and to be observed by 
 all his people in obedience to his word. As is usual with the 
 first observance of any institution there are many incidental 
 circumstances that do not occur in the subsequent oUservance 
 of it. The essential parts of this solemnity are the lamb, the 
 
110 THE PASSOVER INSTITUTED. 
 
 <■«• 
 
 time of sacrificing: and eatincr jt, the unleavened bread and 
 bitter herbs, the seven days' feast of unleavened bread. The 
 keeping up from the tenth day was afterwards omitted ; the 
 domestic observance by the men, women, and children, 
 was succeeded by the celebration at the place which the Lord 
 had chosen (Deut. xvi. 6) by the men only or chiefly ; the 
 lamb was slain by the house father or the priest ; the blood 
 was sprinkled, not on the lintel and posts of the house, but 
 apparently on the altar (2 Chron, xxx. 16, xxxv. 11); and 
 the attire and attitude of haste and readiness for travelling 
 were afterwards omitted. 
 
 1 . Of the three things essential to the salvation of a fallen 
 creature, two are represented by circumcision and the passover, 
 regeneration and redemption. 2. Circumcision denotes the 
 new birth, without indicating any of its fruits. The passover, 
 like all sacrificial feasts, points out not only the act, but the 
 effect of redemption. The slaying of the lamb is the act, 
 being the giving up of the life of one for another : the eating 
 of the sacrifice is the effect, being the reception of the rights 
 and enjoyments recovered on its death. 3. Circumcision 
 signifying that which is inward, applies to each individual 
 apart, and is therefore a solitary ordinance : the passover, 
 standing for that which is outward, is equally adapted to all 
 who are circumcised, and is therefore a social ordinance, 
 exhibiting the communion of saints. Hence the former began 
 suitably with Abraham, when he was alone, before he became 
 the father of the faithful : the latter appropriately with Israel, 
 after he had become a nation. 4. In circumcision, whicli 
 shadows forth the new birth, the recipient is passive ; in the 
 passover, which implies the voluntary partaking of the sacrifice, 
 the recipient is active. 5. Circumcision, symbolizing the new 
 birth, is not to be repeated : the passover, as a sacrifice, repre- 
 sents that sacrifice which is to be offered once for all ; but as 
 a feast, it sets forth the constant fare by which the soul is 
 sustained, and is therefore repeated from year to year. 6. 
 Circumcision, the symbol of the new nature, was not preceded 
 by any other sign of like import. The passover, being a kind 
 of sacrifice, was preceded by the sacrifices of Habel, Noah, 
 Abraham, and other patriarchs, all prefiguring that great re- 
 deeming sacrifice which was to be offered in the fulness of time. 
 
EXODUS xir. 1-20. J I 1 
 
 r 
 
 7. Circumcision was to continue as long as the visible Cliuich 
 was limited to the natural or adopted descendants of Israel : 
 the passover was to Le observed until the true Lamb of (Jcjd 
 should come, of which it was only the type. 8. Regeneration 
 and redemption are necessary to the salvation of man from the 
 date of the fall to that of the resurrection, and therefore be- 
 longed to the experience of the saints before these symbols 
 were instituted. We have seen that the S3Mnbol of redemp- 
 tion varied according to the varying aspects which its historical 
 ]n-ogress presented. The passover answers to a new phase of 
 redemption not within the experience of tlie patriarchs. This 
 leads us toexpectthat other symbols maybe substituted forthose 
 of the law of Moses, when the realities for which they stand 
 reach a new stage of development. 9. The event which gave 
 occasion to the institution of the passover was a temporal re- 
 demption, and therefore itself but a type and foretaste of that 
 eternal redemption wliich transcends all its temporal forms as 
 far as the bondaixe of inward <ruilt transcends that of outward 
 force. This brings before us the vast import and grandeur of 
 the present turning point in the history of God's people, in 
 regard not only to what it is in itself, but to what it prefigures 
 in the history of salvation. 10. The passover is an advance 
 on all preceding sacrifices ; as it signalizes the eating of the 
 sacrifice, and therefore the enjoyment of the benefits of re- 
 demption, the rest, the land of rest, the better land ; it is 
 a periodical festival, and thereby represents the perpetuity of 
 the heavenly sustenance ; and it is commemorative of a great 
 ty[)ical deliverance. 
 
 V. 1 2-1 5. The immediate benefit realized by those who 
 keep this ordinance. / luill ^xtss through. The Lord him- 
 self, without the intervention of Moses and Aaron, is to 
 execute this awful judgment. This night. The night after 
 the fourteenth Nisan, the previous transactions of which have 
 just been described. All the Jirst-horn — from man to beast. 
 The first-born is the beginning and the hope of the family 
 (Gen. xlix. 3). To smite the first-born is to begin the an- 
 nihilation of the race. The cattle came also under this 
 judgment. All the gods of Mizraim. The bull, the goat, 
 the ram, and otlier animals were deified by the Egyptians. 
 The king was also regarded as an impersonation of the sun- 
 
112 THE PASSOVER INSTITUTED. 
 
 god. The extinction of all these creature gods will be menaced 
 as well as in part executed by the death of their first-born. 
 I am the Lord, the maker, and therefore the absolute dis- 
 poser of all things ; who speaks and it is done. The Lord is 
 emphatically the performer, who gives effect to his word, 
 whether of threatening or of promise. The blood shall be to 
 you for a token, a token of redemption, of acceptance and 
 safety. Aiid 2^ctss over you. Here is the origin of the term 
 passover. I will pass over you, for whom another has by a 
 type shed his blood, and who are therefore freed from the 
 penalty of the law. For a memorial. At this time every 
 year you will commemorate with thankfulness your present 
 and perpetual deliverance. Keep it a feast, a day of rejoicing 
 and thanksgiving for freedom and prosperity, to be celebrated 
 according to the general rules laid down by the Lord. An 
 ordinance for ever, a perpetual ordinance, lasting in its form 
 as long as Israel is the peculiar people ; in its principle as long 
 as the state of redemption, which it celebrates, and therefore 
 absolutely for ever. 
 
 V. 15-20. The institution of the feast of unleavened bread. 
 Seven days; a sacred number of days, in token of entire and 
 perpetual consecration to God. Uat unleavened bread (v. 8). 
 Unleavened bread is the symbol of a holy fare. To eat un- 
 leavened bread is the symbol of a holy life, becoming those 
 who have exercised faith in God, the blessed fruit of a new 
 nature. After redemption accepted, comes obedience rendered. 
 Fven the first day of the seven. As this day commenced at 
 the sunset of the fourteenth of Nisan, the removal of the leaven 
 must have been effected on that day. Put away leaven out of 
 your houses. This denotes the avoidance of all contact with 
 sin, and of all temptation to it. That soid shall be cut off 
 from Israel. This is excommunication or exclusion from the 
 visible community of God's people. It involved the loss of all 
 the privileges of the chosen people. It was in certain cases 
 accompanied with the penalty of death, but not in others. 
 We cannot suppose that an uncircumcised infant was on that 
 account to be put to death, as the fault was in the parent 
 (Gen. xvii. 14). It is a type of eternal separation from the- 
 family of heaven. From the first day until the seventh day. Tins 
 is placed last to intimate that the excommunication is to take 
 
EXODUS XII. 1 G. 113 
 
 place whenever the offence has been once committefl during 
 these seven days, and not to bo dehiyed till the expiration of 
 the festival. 
 
 V. IC. In the first diuj, the fifteenth day of Nisan. A 
 holy eoiivocation. The convocation of holiness (t^P'^7i?'?) 
 was an assembly for religious purposes, in which the people of 
 a neighbourhood worshipped God by praise and prayer, and it 
 may be even from an early period heard portions of the M'l'it- 
 ten word re^xd and expounded, and applied to the regulation 
 of life. This convocation was the origin of the synagogue, a 
 term which originally denoted the assembly, and not the place 
 of jissembly. They were doubtless at first held in the open 
 air, in the place where it was customary for the jieople of the 
 district to assemble. This was probably a natural green area 
 set apart for civil and sacred meetings, like the fair green or 
 square of a country town. The days on which holy convoca- 
 tions were held were Sabbaths ; no ivorh shall he done in them 
 except the works of necessity. Only tJuit which every soul 
 must eat. We learn from Lev. xxiii. and Num. xxviii., xxix., 
 that the weekly Sabbaths, the first and seventli d;iys of the 
 feast of unleavened bread, the day of Pentecost, the first day 
 of the seventh month, the day of atonement, the first and the 
 eighth days of the feast of tabernacles, were days of holy con- 
 vocation. Accordingly, there were in the ordinary year of 
 Israel seven days in which no work was done, besides the 
 weekly Sabbaths. Yet the weekly Sabbath and the Sabbath 
 of the day of atonement, were distinguished by a cessation of 
 all business, from the other six Sabbaths, on which an absti- 
 nence from the business of labour only was required. (See 
 chapters quoted.) 
 
 V. 17-20. This is to be a perpetual feast. In this self- 
 same day. The first day of unleavened bread, for it is the 
 day of their deliverance. / shall have hrourjht your hosts. Tlie 
 men above twenty years of age will march in battle aiTay out 
 of the land (xiii. 18). An ordinance for ever. See v. 1 4. 
 V. 18-20. The time of eating unleavened bread is here more 
 jirucisely defined. The prohibition is expressed also with 
 more detail. A dranger. The strangers were afterwards dis- 
 tinguished into two classes : proselytes of righteousness Q"}} 
 
 H 
 
114 THE PASSOVER INSTITUTED. 
 
 P1/?^f), who were circumcised, and so fully incorporated into the 
 theocratic state, and entitled to all its privileges ; and prose- 
 lytes of the gate (iV^n ''.'?2), who were not circumcised, but 
 acknowledged the one true and living God in common with 
 Israel, and confessed themselves bound to observe what were 
 called the seven laws of Noah, that were binding on all men. 
 These prohibited blasphemy, idolatry, murder, incest, plunder, 
 disobedience to the state, and the eating of flesh cut from a 
 living beast. All these, with the exception of the interdiction 
 of incest, and perhaps plunder, may be fairly deduced from 
 Gen. ix. 1 -7, in conjunction with the preceding portion of the 
 written word ; in other words, from the second bible of man- 
 kind, which terminates with the ninth chapter of Genesis, or 
 with Gen. xi. 9. This is no dark intimation that the Jews 
 even of a late period (Talmud, from 200 to 500 A. c.) remem- 
 bered and recognised the Noachic or general covenant with 
 mankind as still co-existing with the Abrahamic or special 
 covenant with Israel. On no other ground can we explain 
 the admission of proselytes of the gate to any standing in the 
 community of Israel, or the remarkable reference to the laws 
 of Noah. These strangers of the gate were so called because 
 they were admitted into the gate of the private or domestic 
 court, though they did not form a part of the proper family, 
 and in the temple were admitted into the court of Gentiles, 
 but not into those that were accessible to the peculiar people. 
 They also enjoyed the privileges of the cities of refuge (Num. 
 XXXV. 15) and certain other advantages incidental to their in- 
 termingling with the people of God (Lev. xxv. 35-55); but 
 they were excluded from the passover and the other sealing 
 ordinances of the Abrahamic covenant. Born in the land. 
 A descendant of Israel, or of one incorporated into Israel by 
 circumcision, and so a native and an heir of the promised 
 land. In your diuellings. The obligation to abstain from 
 leaven is to extend to those who remain at home as well as 
 to those who resort to the sanctuary for the observance of the 
 passover. 
 
 In this passage we have the institution of the feast of un- 
 leavened bread, which was the continuation of the passover 
 meal, and was to be celebrated after the departure from Egypt. 
 
EXODUS XII. 21-28. 115 
 
 And we perceive that the sacred \vntor is more intent on tlie 
 rccoi-d of this institution than on the detail of the exodus 
 itself 
 
 V. 21-28. Moses connnunicates to the peo])le the message 
 he had received from the Lord. Tlie record of this communi- 
 cation is given in brief terms. Called for the elders of Israel 
 (Gen. iii. 1 G). These Avere the official organs of the people, 
 through whom it was easy for Moses to communicate with the 
 whole of Isiuel. This message was delivered to them in the 
 beginning of the month, and cortaiidy some days before the 
 tenth. Draw out. Separate from the Hock, not depart {amX- 
 66ire;), as the Sept. freely rendei-s. A lamb. The original is 
 " one of the flock," (1^^*), which, according to the previous de- 
 scription (v. 5), here means a lamb or a kid. And kill the 
 'passover. This is evidently a summary of the directions 
 given by Moses, v. 22. A hutich of hyssop. Here the direc- 
 tion supplies what is wanting in the previous record. The 
 hyssop is apparently a generic terra including several species. 
 The species here intended is generally supposed to be, not the 
 hyssojnis officinalis, but according to Maimonides and others, 
 a plant called Sahtar by the Arabs, a kind of organy, an 
 aromatic jjlant one foot high, growing on stony soil (1 Kings 
 v. 1 3). A bunch according to tradition consists of three stalks. 
 And none of you shall come out from the door, from the blood- 
 besprinkled door within which is safety. The destroyer. 
 The destructive power, agent or instrument is hereby denoted. 
 The intervention of angels is not necessarily implied. " The 
 destroyer," (o oXoOpiuuv) of the epistle to the Hebrews (xi. 28), 
 seems to be the Lord himself or the Angel of the Lord. 
 
 V. 2-i-27. The perpetual observance of this ordinance, which 
 was enjoined in v. 14, is here prescribed with great minute- 
 ness. This service. The ordinance is here designated a service, 
 inasmuch as it was an act of obedience to the Divine Master 
 whose servants they had become. What mean yc ? This 
 ordinance of God is a reasonable service, and, therefore, the 
 children have a right to ask, and the parents are bound to 
 give a reason for its observance. It is the sacrifice of the 
 Lord's passover. Here the sacrificial nature of the passover 
 is expressly asserted. 
 
 V. 28. The prompt obedience of the people, who were re- 
 
116 DEATH OF THE FIRST BORN. 
 
 presented by their elders in the presence of Moses, and were 
 informed of their duty through these officials, is here emphati- 
 cally recorded. This brief statement brings up another thread 
 of the narrative to the point of time when the last plague is 
 to be executed. The selection of the lamb, the keeping of it 
 from the tenth till the fourteenth day, during which interval 
 we have supposed the three days of darkness to have occurred, 
 the slaying of the paschal lamb between the evenings, and the 
 partaking of it in the prescribed form, have now been all accom- 
 plished, 
 
 v. 29-36. We have now the narrative of the death of the 
 first-born and the urgent dismissal of Israel. At Tnidnight 
 This refers to the point when the half of the night is past, 
 and therefore to the darkest period in the whole twenty-four 
 hours. Tlte Lord smote. This awful stroke came from the 
 immediate hand of God. Its miraculous nature appears in 
 the prediction of the time and other circumstances of its in- 
 fliction, in the instantaneous mode of its occurrence, in the 
 selection of the Egyptians alone as its object, and in the further 
 selection of the first-born alone of man and beast. It appears 
 that among men the first-born only that remained unmarried 
 in the house of their parents are here to be understood. The 
 first-born of Pharoh is slain, while he himself is spared though 
 probably a first-born. It is said that " there was not a house 
 where there was not one dead ; " but there might have been 
 grand-parents and parents as well as a first-born child deceased 
 in one house, if other than the unmarried first-born had been 
 contemplated in the threatened judgment. And Pharoh rose 
 up in the night. The peril was too imminent to admit of 
 delay. The cry of intense anguish arose from every home. 
 The awful feeling that all might in another moment, at all 
 events by another judgment, be struck down, awoke in every 
 breast. A7id he called for Moses and Aaron by night. His 
 indignant resolve to see Moses no more is soon forgotten. 
 The meeting, moreover, could hardly be called an interview, 
 as it was a hurried cry in the dark, imploring them to arise 
 and go forth from among his people, with all the sons of Israel, 
 urging them to take their fiocks and herds, and go, and be- 
 seechmg them to bless him also before they depart. By 
 blessing him he meant releasing him from the menace of any 
 
EXODUS XII. 37-4'2. 117 
 
 other awful jndgmcnt such as those that liad already befallen 
 him through their intervention. It is plain that he makes no 
 condition with them as to returning after a limited time to 
 his service. He is most anxious to pro])itiate Moses and the 
 (lod of Moses by gi-anting precisely and fully all that had been 
 demanded. And hence he says, " And serve the Lord, as ye 
 have spoken," " take your flocks and your herds, as ye have 
 spoken." It is now a ca.se of life and death with him. Wiiat 
 need of insisting on a return, if we are to be all dead men ? 
 And M'lzraini ur(jed the j^eoj^le. Their first-born were all dead. 
 The stroke had at length reached their persons, and had laid 
 low the very dearest of every household. No wonder they 
 expected to be all dead men. 
 
 V. 34-3G. Took their dough before it icas leavened. Here 
 Ave see the coincidence of historical fsict with the institution 
 of the festival of unleavened bread. This bread was com- 
 memorative as well as symbolical. We sue not to infer that 
 it was the design of the people on this occasion to leaven their 
 dough, but that this was the routine that was wont to be 
 pursued on ordinary occasions. Bound nj) in their garments. 
 The garment (i^^P^O was a square piece of cloth, that was 
 thrown over the rest of the dress as a shawl or mantle, and 
 was therefore suitable for wrapping up moveable articles in a 
 journey, v. 35, 36. And tliey sjw'drd Mizrahn, The trans- 
 action here recorded is an act of compliance with a direction 
 given as far back as the commission !Moses received at the 
 burning bush (iii. 21, 22), and reculled to mind the day be- 
 fore their departure (xL 2). The Israelites were now in the 
 ascendant. They held the position of conquerors, and the 
 Egyptians, who had long and grievously wronged them and 
 profited by their unrequited labours, felt themselves to be at 
 their mercy. The demands made and the gifts bestowed in 
 such circumstances were in substance a si)oiling of Egypt. 
 The Israelites were now in a position to extort a portion of 
 their just rights, and they used their advantage with great 
 moderation. 
 
 V. 37-4'2. The departure of Isinel from the land of 
 bondage. From Rameses, not the town, but the tract of 
 country so called Gen. xlvii. 11. It is unwarranted by the 
 text, and inconceivable in itself, that the men, wonien, and 
 
118 THE DEPARTURE OF ISRAEL. 
 
 children, with their cattle and moveables, should have assem- 
 bled at the town in order immediately to depart from it. It 
 is not to be supposed that even the full-grown men started in 
 a formed body from any one town, place it where we will. 
 We have no concern, therefore, with the site of Rameses the 
 town, but only of Rameses the province, and it suffices to 
 know that it was the border land of Egypt towards Arabia. 
 There is much probability in the opinion that it included the 
 wady Tumilat, and so lay east of the Nile, and around the 
 Birket Temsah, or crocodile lake, extending, however, consi- 
 derably to the north and south of this valley. To Sukkoth. 
 This site was probably some point near the western edge of 
 the salt marshes or bitter lakes, that lay between the Birket 
 Temsah, and the gulf of Suez, and had a lower level than the 
 sea. It is plain that this station was over the border of Ra- 
 meses, and that it was the first rendezvous of the people. 
 Each family, or party, on receiving gifts which its Egyptian 
 neighbours pressed upon its acceptance, turned its steps, with 
 its fiocks, and herds, and beasts of burden, towards the bor- 
 der. The females, and the males under twenty, attended to 
 the flocks and herds, and moveable chattels which they were 
 able to take with them, and never contemplated a junction, 
 even at Sukkoth. They slowly and steadily moved to the 
 east and south along the north end of the bitter lakes, 
 some down the western side, without any fear of the 
 Egyptians, who were engaged in burying their first- 
 born, or at least in paying them the last sad rites. The 
 males over twenty years of age, by previous concert, 
 formed themselves into marching companies at their respec- 
 tive positions, faced toward Sukkoth, and gradually arranged 
 themselves into tribes, and these, it may be, into camps or 
 battalions, by the time they approached Sukkoth. It cannot 
 surprise us that the site of Sukkoth is not to be found. It 
 was possibly only a village, or a convenient place for the 
 halting of a large body of men; and such a temporary resting- 
 place, without entrenchments, left no trace behind. 
 
 About six hundred thousand foot. This is an avowed 
 round number. It is below rather than above the actual 
 number 003,550 (Num. ii. 32, iii. 39). From a calculation of 
 the percentage of deaths up to twenty years of age, it appears 
 that those above that age are to those below it as 12 to 5. 
 
THE DEPARTURE OF ISRAEL. 119 
 
 Hence the ■whole number of ui.alcs would be about 850,000. 
 I'll is would give a sum total of males and females of about 
 1,700,000. The same result follows from the nmnber of 
 Levites, from a month old and ujjwards, being 22,000 (Num. 
 iii. 9), while those from 30 to 50 were 8580 (Num. iv. 48). 
 For the number from 20 to 30 may be taken at half of those 
 from 30 to 50, that is 4'290 ; and the number above 50 may Ije 
 two-thirds of this, or 2 8 (JO. Hence those above 20 would 
 be about '(8580 + 4.290 + 28G0) 15,730, and consequently 
 those below would be about (22,000 — 1 5,730) G270. These 
 numbers are nearly in the ratio of 5 to 2. Tliis gives 
 840,000 for the males, and 1,080,000 for the whole. This 
 sum has to receive a slight augmentation for the exact num- 
 ber and for the Levites, by which it reaches 1,734,540. 
 
 The period of sojourn in Egj^pt was, according to our cal- 
 culation 210 years. As the average of seven generations 
 from Arpakshad to Nahor was 31 years, when men lived from 
 438 to 148 years, we may safely assume 30 years as 'a gene- 
 ration, and, therefore, seven generations in 210 years (see on 
 Gen. 1. 22-2G) As Abraham had six sons by Keturah, and 
 Jacob six by Leah, we may also suppose each parent to have 
 four sons on an average, when the Divine blessing of fruitful- 
 ness was promised (Gen. xxxv. 11), and actually bestowed in 
 Egypt (i. 7). With G8 males for the first term, 8 for the 
 number of terms, and 4 for the common ratio, the last term, 
 or the number of males at the exodus, would be 1,1 1 4,1 1 2. This 
 is considerably above the actual number, and therefore allows 
 for a smaller number of generations in particular lines, as that 
 of Moses. With a special promise of fruitfulness, and an ex- 
 ceedingly fertile soil this cannot be regarded as either an im- 
 possible or improbable increase. 
 
 Ajxirt from the little ones. The little ones here denote 
 the young of both sexes. Tlie women being not otherwise 
 mentioned, are implied in this term. 
 
 v. 38, 39, A mixed multitude is literally rendered by the 
 Sept. sTi/j,ixTos 'TToXiig, a numerous mixture. It seems to de- 
 note a congeries or gathering without order, in contact with the 
 marshalled host of 000,000 men. It is generally supposed 
 to have been a rabble of non- Israelites, consisting of slaves 
 and disaffected Egyptians, who were glad to flee the countr\^, 
 and is usually identified with the gathering (^DEDN) of murmur- 
 
120 THE DEPARTURE OF ISRAEL. 
 
 ers or mutineers, who are distinguished from the children of 
 Israel in Num. xi. 4. We do not pretend to deny that such 
 were included. If the shepherd kings were at this time 
 ruling the north of Egypt, we may readily grant that many of 
 the natives woul d be dissatisfied with their civil condition. But 
 it is possible that the multitude here described comprised the 
 whole of those who did not form a part of the marshalled host, 
 and therefore included the women and youth of the nation, 
 who with the slaves, if there were any such, were employed 
 in looking after the cattle in the various ranges of country 
 where they were feeding. Hence it is added, that flocks and 
 herds, even very much cattle, went up tuith them. At all 
 events, it is plain on the face of the narrative, that the young 
 people and the women were apart from the regular host, and 
 in charge of the cattle. And it is probable that a portion 
 of the full grown men, those most advanced in years, were also 
 associated with them in their wandering course. They baked 
 the dough (see on ver. 34). This was generally the work of 
 women ; but we know that the Bedawi in the desert, when 
 on an expedition apart from his household, can cook his own 
 food. We find Abraham directing a young man to dress a 
 calf (Gen. xviii. 7), and Jacob seething pottage for his own 
 use (Gen. xxv. 29.) Unleavened cakes, round cak.es haked on sh 
 kind of pan, or even among th e cinders in their presen t h aste. A n y 
 provision. The word niv denotes that which is procured by 
 the chace, wild animals of any kind, and here provisions in 
 general, especially for a journey. 
 
 V, 40-42. Who sojourned in Mizraim. The Sept. in the 
 cod. Vatic, has here rj\' Ta^wzriSav h yp Aiyo-ru xai sv yp 
 Xavadv, " whicli they sojourned in Egypt and in KenaanX' 
 In the cod. Alex, it runs thus; "which they and thpi^ 
 fathers sojourned in Egypt and in Kenaan." The Sam^ has 
 the verse thus : " and the sojourning of the sons of Israel 
 and of their fathers, who (or which they) sojourned in the 
 land of Kenaan and in the land of Mizraim, &;c." These 
 variants serve to prove that the Hebrew text has the correct 
 reading. For h yp Xavaav proves itself to be an addition by 
 coming after sv yp Alyv-~TM when it ought in point of time to 
 be before it. Tliey also serve to show the meaning attached 
 to the passage by the Sam. copy and the Sept. version. They 
 
EXODUS XII. 4 0-4 2. 121 
 
 both reckon the 430 years from the call of Abraham. But 
 from a narrow view of tlie pliancy of language, they con- 
 cluded that " the sons of Israel " could not be freely used to 
 denote the race from Abraham down, and that the phrase, 
 " who sojourned in Mizraim," did not admit of their having 
 sojourned a previous part of the time in Kenaan. Hence 
 their emendations, or rather ex])lications. But the author 
 evidently used the present name of the race to represent 
 that race, even when the name was not in existence. And 
 he emploj'-s the expression, " who (or which they) sojourned 
 in Mizraim," now that he w{is sojourninrj still, but in another 
 place, naturally enough to describe that sojourning previous 
 to the exodus, of which the residence in Mizraim had been 
 the latest and by far the most signilicant part. Besides, 
 Abraham had been in Egypt at the very beginning of their 
 sojourning (Gen. xii. 10), and Joseph had been 22 yeai-s in 
 that country before the arrival of Jacob's family. Other 
 reasons concur to prove that this is the meaning of the author. 
 Abraham is informed that "his seed (1) shall be strangers in 
 a land that is not theirs, and (2) shall serve them, and (3) they 
 shall afflict them four hundred years" (Gen. xv. 13). Now 
 Isaac was born when Abraham was a hundred years old, and 
 therefore thirty years after he was called. The exodus 
 therefore was 400 years after the birth of Isaac. But Isaac 
 was GO years old when Jacob was born, and Jacob was 
 180 years old when he came into Egypt (Gen. xxv. 2G ; 
 xlvii. 9). Hence the sojourn in Egypt lasted 210 [400 — 
 (GO + 130)] years. Again, from Ex. vi. lG-20, we learn 
 that Moses was the grandson of Levi by the mother's side, 
 and the great-grandson by the father's side. As Moses 
 was 80 at the exodus, if Jokcbcd was born when Levi was 
 100 years old, and therefore GG years after the immigra- 
 tion, she must have been G4 at the birth of Moses, (GG -f- 
 G4 + S0=210). It is manifest that we cannot add 220 
 years to this period without presuming with some expositors 
 that several generations are omitted. The writor, however, 
 plainly gives us all the links of the genealogical chain, and not 
 the slightest hint of any omission. He is precise not only 
 in names but in relation.ships and other circumstances. We 
 have no more right to insert new and unknown links here. 
 
122 THE DEPARTURE OF ISRAEL. 
 
 than in the genealogies before and after Noah. And lastly, 
 the Apostle Paul (Gal. iii. 17), affirms that the law was 430 
 years after the covenant with Abraham. Any one of these 
 arguments is sufficient to confirm what we hold to be the 
 fair interpretation of the text. On the selfsame day, imme- 
 diately after the close of the 430 years. A night of obser- 
 vance, to be kept as a commemorative solemnity in honour 
 of the Lord their Deliverer. For hringing them out. The 
 occasion of its appointment is here stated. Such is this night. 
 The perpetuity of this observance is expressed with solemn 
 emphasis. 
 
 V. 43-50, This paragraph determines who are to partake 
 of the passover. This it was necessary to define so soon as 
 the nation became independent, and therefore at liberty to 
 admit and exclude. Ho alien, son of a foreign land, a general 
 term for all non-Israelites. Every inaiis servant that is bought 
 with his money. Such a man belongs to his master, and 
 therefore to his master's nation. It is to be observed here 
 that the legislator finds a kind of bondage in existence, and 
 legislates for it. He determines that the slave is entitled to 
 all the religious privileges of his master. A sojourner, an 
 inhabitant who is not incorporated into Israel by circumcision. 
 A hireling, a mere day-labourer, who is in the same relation. 
 V. 46, 47. In one house. Where two families are joined in 
 order to form a large enough company for the lamb, they are 
 to assemble in one house. It is not to be separated or part 
 of it carried to another house, and a bone of it shall not be 
 broken. This is to denote the spiritual unity of those who 
 partake of the one unbroken lamb. All the asse'^nbly. They 
 are to be all one body. As circumcision represents their new 
 birth, the eating of the paschal lamb is to shadow forth the 
 perpetuation of their spiritual life by faith in God. v. 48, 49. 
 A stranger, a foreigner who resides for a longer or shorter time 
 with the Israelites. Having been circumcised, his family is 
 incoi-porated into Israel, and entitled to all the privileges of 
 the chosen people. Thus the door is opened wide to all 
 Gentiles who wish to partake in the blessings of the 
 Abrahamic covenant, as circumcision would in those days be 
 considered no hardship, v. 50. This verse closes the account 
 
EXODUS XII. ul. l-*^ 
 
 of the celebration of the passovcr in conformity with all the 
 requirements of the divine command. 
 
 V 51 This verse is properly separated from the prece.ling 
 r,ara<aai.h, as it is the closing summary of the narrative ot the 
 deliN-erance of Israel from the land of bondage, winch here 
 runs parallel with the record of the institution of the pass- 
 
 over. „ , i 1 1 
 
 This chapter completes the account of the ten plagues, by 
 which the king of Egypt is at length constrained to let Israel 
 ..0 out of the land of bondage. Ho who might have over- 
 whelmed all the might of Egypt by one awful stroke displays 
 His lonrr-suffering forbearance by sending two verbal messages 
 to Pliaroh and only after a second contemptuous refusal, pro- 
 coediiK- to inflict a moderate chastisement, to bring him to 
 repentance. The haughty obstinacy of the king requires a 
 tenfold infliction, gradually increasing in severity, before it 
 can be effectually overcome. And it is only finally and 
 for ever subdued by his perishing in the Red Sea. 
 
SECTION III.— THE EXODUS. 
 
 IX. THE ESCAPE OF ISRAEL. EX. XIII.-XV. 
 
 CHAP. XIII. SANCTIFICATION OF THE FIRST-BORN. 
 
 10. ^0*0* to days. The attacliment of n paragogic to tins 
 plural transforms it into an adverb, referring to a stated or 
 natural circle of days. From the other passages in which it 
 is used (Jud. xi. 40, xxi. ] 9, 1 Sam. i. 3, ii. 19) we are led to 
 conclude that it denotes a year. 
 
 12 "ips that ivMch opens the womb. The first-born. r. 
 cleave, open, "lit^ the casting, or young of an animal. 
 
 1 6. n'lDDiD occurs only in this passage and Deut. vi. 8, xi, 
 18, where it denotes frontlets bound with a fillet round the 
 head. The root is supposed to mean to go round. 
 
 18. D^c^pn This means 'marshalled, in inarching array, or 
 according to some, halving the loins girt. The root in the 
 former case is the numeral t^'^^ Jive, which is the basis of 
 arrangement ; in the latter the noun t^^on rendered the loin. 
 The word is here rendered Ts/j^Tryj yivio, in the Sept., girded in 
 the Targ., and armati in the Vulgate. It occurs only in four 
 passages, here and in Jos. i. 14, iv. 12, Judg. vii. 11. In 
 Jos. i. 14 it denotes separate from the women and children, 
 and in marching order (Sept. ixiXjjmi). In Jos. iv. 12, 13 it 
 acfain sio:nifies in marching order, and is distinguished from "'^vn 
 5<23!fn equipped for the war (Sept. hiev.ixjat^iihoi, and i'lj\moi slg 
 /jjd^Tjv). In Judg. vii. 11 it refers to soldiers in camp, and 
 therefore points rather to arrangement than armour (Sept. 
 'Tre'^T'^zovTo). It is evident that the Seventy only conjectured 
 what might be the meaning of the word. From all the con- 
 texts in which it occurs the meaning appears to be in march- 
 
EXODUS XIII. 125 
 
 ing array, and therefore apart from tlic women and children, 
 the (question of arms being left open. 
 
 20. DriK Sept, 'OOutM, Etham {atiom the border of the sea, 
 Jablonsky). The derivation is uncertain. 
 
 And the Lord spake luito Moses, saying ; 2 Sanctify unto me 
 every first-born, that openetli every womb, among the sons of Israel, 
 of man and of beast : it is mine. 
 
 3 And Moses said unto the people, Remember this day, in which 
 ye came out of ^lizraim, out of the house of bondage ; for by strength 
 of hand the Loud brouglit ycju out thence : and nothing leavened shall 
 bo eaten. 4 This day come ye out in the month Abib. 5 And it 
 shall be, when the Lord shall bring thee into the laud of the Kena- 
 anite, and the Hittite, and the Amorite, and the Hivite, and the Jebu- 
 sito, which He sware unto thy fathers to give thee, a land flowing with 
 milk and honey, that thou shalt keep this service in this month. 6 
 Seven days shalt thou eat unleavened bread ; and in the seventh day 
 shall be a feast to the Lord. 7 Unleavened bread shall be eaten the 
 seven days ; and nothing leavened shall be seen with thee, neither 
 shall leaven be seen with thee in all thy border. 8 And thou shalt 
 show thy sons in that day, saying, It is on account of that which the 
 Lord did unto me when I came out of jMizraim. 9 And it sliall be 
 for a sign unto thee upon thy hand, and for a memorial between thine 
 eyes, that the law of the Lord may be in thy mouth : for with a 
 strong hand hath the Lord brought thee out of Mizraim. 10 And 
 thou shalt keep this ordinance in its season from year to year. ^ 20. 
 
 1 1 And it shall be, when the Lord bringeth thee into the land of 
 the Kenaanite, as he swarc unto thee and to thy fathers, and hath 
 given it thee, 12 That thou shalt set apart all [that openeth the 
 womb unto the Lord ; and every firstling, that cometh of a beast 
 which thou hast, the males shall be the Lord's. 13 And every first- 
 ling of an ass thou shalt redeem with a lamb, and if thou wilt not re- 
 deem it, then thou shalt break its neck : and every first-born of man 
 among thy sons thou shalt redeem. 14 And it shall be, when thy 
 son asketh thee in time to come, saying, What is this 1 that thou shalt 
 say unto him. By strength of hand the Lord brought us out of Miz- 
 raim, out of the house of bondage. 15 And it came to pass, when 
 I'haroh would hardly let us go, that the Lord slew all the first-born 
 in the land of ^lizraim, from the first-born of man to the first-born of 
 boast : therefore I sacrifice to the Lord all that openeth the womb, 
 being males, and all the first-born of my sons I redeem. 16 And it 
 
126 SANCTIFICATION OF THE FIRST-BORN. 
 
 shall he for a sign upon thy hand, and for frontlets between thine 
 eyes : for by strength of hand the Lord brought us out of Mizraim. 
 16 § § § 15. 
 17 And it came to pass, when Pharoh let the people go, that God 
 led them not by the way of the land of the Philistines, though that 
 was near : for God said, Lest the people repent, when they see war, 
 and return to Mizraim. 18 And God led the people round by the 
 way of the wilderness of the Red Sea : and the sons of Israel went up 
 marshalled out of the land of Mizraim. 19 And Moses took the bones 
 of Joseph with him : for he had straitly sworn the sons of Israel, say- 
 ing, God will surely visit you, and ye shall carry up my bones hence 
 with you. 20 And they set out from Sukkoth, and encamped in 
 Etham, on the edge of the wilderness. 21 And the Lord went before 
 them by day in a pillar of cloud to lead them the way, and by night 
 in a pillar of fire to give them light ; to go by day and night. 22 
 The pillar of cloud did not cease by day, nor the pillar of fire by night ' 
 before the people. IF 21. 
 
 The record of the first step in the departure out of Egypt 
 is necessarily involved in the narrative of the tenth plague. 
 But though the people have been dismissed, they are not clear 
 out of the country. The grand scene of the exodus yet re- 
 mains. This is the passage through the E-ed Sea. And as 
 soon as the people are come to the place wliere the Lord first 
 appeared to Moses, the exodus may be said to be complete. 
 These events occupy the third six chapters of this book. 
 They contain two subdivisions ; first, the crossing of the Red 
 Sea in three chapters, and next the journey to Horeb, occupy- 
 ing the remaining three. 
 
 The present chapter contains the directions concerning the 
 sanctification of the firstborn, and some details concerning 
 the manner of their journey. 
 
 V. 1-16. This paragraph relates to the sanctification of the 
 first-born. And the Lord spake unto Moses. As the words 
 " in Mizraim " are no longer added, we may presume that this 
 is the first communication given after they reached the 
 border. Sanctify unto me, set apart as mine, and therefore 
 holy. Every jirst-horn that is a male (v. 1 2). Of man and 
 beast. As the first-born of man and beast perished among 
 the Egyptians, so are they equally to be given over to the 
 Lord among the Israelites. That openeth every womb, the first- 
 
EXODUS XIII. 3-10. 127 
 
 born of every mother. Tt is mine. All tilings belong to God 
 by right of creation. All Israel belonged to him by right of 
 redemption. The first-born belong to him by right of passing 
 over them when Egypt's first-born were destroyed. Hence 
 the consecration of the first-born is clearly connected with the 
 passover, and accordingly is prescribed immediately after the 
 first step of the exodus. 
 
 V. 3-10. Hence ^Moses now proceeds to enjoin upon the 
 people the observance of the feast of unleavened bread, which 
 commences with the passover. Remember this day. Festivals 
 are commemorative of some great event in the ways of God 
 with man. This day is the fii"st day of unleavened bread, the 
 first day of Israel's emancipation. Out of the house of bond- 
 cifje, literally of bondsmen. From a position of freedom and 
 honour they had been unjustly and ungratefully reduced to 
 the condition of serfs. By strength of hand, a variation of 
 the phrase " by a strong hand." Nothing leavened. The 
 distinguishing mark of this festival is that no leaven shall be 
 used in food. v. 4. Abib is the month of green ears, on the 
 fifteenth day of which was the first full moon after the vernal 
 equinox. v. 5-7. Shall bring thee into the land. This 
 festival is to be a perpetual ordinance in the land of promise. 
 The five tribes here enumerated are all descended from Kenaan. 
 The Perizzite of Gen. xv. 20, and Ex. iii. 8, is here omitted, 
 perhaps because only Kenaanitcs are here to be mentioned. 
 In the seventh day shall be a feast to the Lord, as well as in 
 the first, which is to be understood from fuller communica- 
 tions. V. 8-10. And thou shalt sho^v thy son. The duty of 
 parental instruction in religious truth is here enjoined. The 
 history of the ways of God with man is a precious trust, to be 
 conveyed faithfully from father to son. A full knowledge of 
 our relation to God is only to be obtained by an acquaintance 
 with the main facts of his past dealing with us. Hence a 
 commemorative ordinance is valuable ; but it only rises to its 
 full inqiortance when its origin and significance are cleai-ly 
 explained and well understood. The redemption out of Egypt 
 is the present fulfilment of a great promise, and at the same 
 time an earnest of a still greater fulfilment in the futiu-e. The 
 present is always big with the future, and this is nowhere so 
 signally realized as in the promises of God, and the develop- 
 
128 SANCTIFICATION OF THE FIRST-BORN. 
 
 merit of man. v. 9. A sign unto thee upon thy hand. The 
 celebration of the passover, being thus expounded and observed 
 from generation to generation, will be for a sign uj^on the 
 hand, and a frontlet between the eyes. There is a beautiful 
 consecration of personal ornament in this injunction. These 
 ornaments, being embellishments of the person, came often 
 before the eye and the mind as pleasing objects of contempla- 
 tion. Being gifts, and therefore keepsakes or memonals of 
 pure affection, they became bonds of love and gratitude, 
 attaching the heart to the giver. The armlet or bracelet, 
 moreover, clasped the hand, the seat of power, and 
 hinted at the lesson that the actions are to be bound by 
 the law of love. The fillet or frontlet encircles the head, the 
 seat of intelligence, and similarly intimates that the thoughts 
 are to be regulated by the law of truth. The jewel on the 
 forehead, between the eyes, from which this ornament is 
 called the frontlet, being placed on the most conspicuous part 
 of the j)erson, is an emblem of frank confession, or brave 
 glorying in a person or a principle. That the sign on the 
 hand, or between the eyes, was not a brand, such as was put 
 upon slaves and soldiers, nor a kind of tattooing, such as we 
 still find among' savage nations, is manifest from Deut. vi. 8, 
 xi. 18, where they are said to be put on by binding, and 
 from the phylacteries of the Jews, which were bound on the 
 forehead, and on the wrist of the left hand. These phylac- 
 teries or Tephillin (prayer-bands) were strips of parchment, 
 on which were written. Ex, xiii. 1-10, 11-lG, Deut. vi. 4-9, 
 xi. 13-21. These were enclosed in little boxes or cases of 
 leather attached to leather straps, by which they were 
 fastened to the places where they were worn. This custom 
 was not prescribed by the present passage, and can only be 
 regarded as an indication of a feeble and declining piety. 
 Here it is intimated that the observance of the passover, with 
 its accompanying ordinances, is to serve for a sign upon our 
 hands, and a memorial between our eyes, and, therefore, to 
 remind us of the beauty of holiness ; to awaken our attach- 
 ment to the heavenly Friend who gave us this ordinance as 
 the symbol of our redemption to freedom ; to bend our 
 actions and our thoughts by true love, the law of reason and 
 of heaven ; and to signalise our thankful and open glorifying 
 
EXODUS XIII. 1-lG, 129 
 
 in the Lord, and in his covenant. Tl»e sacraments of the 
 Divine appointment, and not tlie phyhicteries of our own 
 invention, are to be the signs upon our hands, and the front- 
 lets between our eyes, telling of our faith in God ; our recon- 
 ciliation to hiui ; our entrance into the glorious liberty of the 
 sons of God. They are to be the ornaments of our spiritual 
 beauty, and the speaking instruments of God's everlasting 
 love to us, and of our new-born attachment to him. Tliat 
 the law of the Lord may be in iky nwuth, as a subject of 
 conversation, and, therefore, of habitual thought and obser- 
 vance. V. 10, III its season, its appointed time. From year 
 to year, literally from days to days. But the word days here 
 is used in a collective sense to denote a definite and well- 
 known circle of days, that is, a year. 
 
 v. 11-lC. Moses now communicates to the people the Law 
 concerning the consecration of the first-boni. I)iio the land 
 of the Kenaanite. This regulation is to come into force when 
 Israel shall reach the land in which he is to dwull. It is 
 here called the land of the Kenaanite, as all the tribes before- 
 mentioned were descended from Kenaan. The eventual 
 residence of Israel, for forty years, in the wilderness, was in 
 consequence of the unbelief and disobedience of the out-coming 
 generation, and is, therefore, not here contemplated ; but, on 
 the other hand, it is presumed that they are to pass immedi- 
 ately through the wilderness into the promised land. An 
 interval of a year, however, was to be expected in the 
 peninsula of Sinai, and for this period a special provision will 
 be found (Num. iii.) As he sware unto thee. He sware unto 
 them when he acknowledged the oath which he sware unto 
 their fathers, in which they were named (Ex. vi. 8, Gen. xxii. 
 1 G, xxiv. 7.) v. 12. Set apart, cause to pass over unto the 
 Lord as his own. v. 13. And every firstling of an as.i. 
 The ass is here specified as an example of w^hat was to be 
 done in the case of unclean animals. It seems probable that 
 the as.s was at this time the only, or at all events, the chief 
 beast of burden possessed by the Israelites. It is a much 
 finer animal in the East than in these countries. IV/vn shall 
 redeem vjith a lamb. To redeem is to give a quittance for 
 the ass, which is fixed by law to be a lamb to be offered in 
 sacrifice in its stead. A)Ld if thou ivUt not redeem it. It is 
 
 I 
 
180 FROM SUCCOTH TO ETHAM. 
 
 the Lord's, from the time that he smote the first-bom of every 
 domestic animal among the Egyptians, and not among the 
 Israelites. As it cannot be offered in sacrifice, it is to be put 
 to "death. To put a brute animal to death without inflicting 
 unnecessary pain, when occasion requires, cannot be called 
 cruelty. The command of the Creator is at least one occasion 
 on which this may be done, as He who gave life can withdraw 
 it. The alternative of redeeming or destroying the firstling 
 of an unclean animal is a temporary arrangement, until a 
 sacerdotal order has been set up. From that time forward 
 the alternative comes to be to redeem according to the 
 estimate of the priests, and add a fifth part, or surrender it 
 to the priests, by whom it is sold at his estimation (Lev. 
 xxvii., 27). The redemption of the first-born of man admits 
 of no alternative. The ransom was five shekels (Num. iii. 47). 
 V. 14-16. The custom of redeeming the first-born, which 
 naturally flows from the passover, serves, in like manner, for 
 a sign on the hand and a frontlet between the eyes, as 
 explained on v. 9. 
 
 V. 17-22. A single stage, and some general features of the 
 future march of Israel are here stated. God led them. One 
 leading feature of their course henceforth is that they are 
 under the guidance of the most High. Antecedent to this 
 guidance, and irrespective of all covenant with the guided, 
 he is the everlasting Potentate from whom all creation and 
 all providence flow, the King eternal, immortal, invisible. In 
 this character he arranges the first direction given to their 
 course, as far as it depends on the natural relations of things. 
 Two ways were before the people, the one leading north-east, 
 directly towards the land of promise ; the other nearly south, 
 towards the Sinaitic peninsula. Before they started, it was 
 necessary to determine which they were to take, that no time 
 might be lost, and no misunderstanding might arise. By the 
 way of the land of the Philistines. This way was familiar 
 to the sons of Israel in former times, when Ephraim asserted 
 a claim, and maintained a position in the regions from Shekem 
 to Gath (1 Chron. vii. 21-24), and was well known at all times 
 by the caravans of traders from Damascus and Gilead (Gen. 
 xxxvii. 25). Lest the j^eople re loent ivhen they see war. This 
 is the determining motive springing from the things of the 
 
EXODUS XIII. 10. 131 
 
 i 
 
 iintui-al world. It is sufficieut to shape their course for the 
 present, and on the score of economy no further influence is 
 brought into operation. But other and higher motives, aris- 
 ing in the sphere of the supernatural, lie hid in the counsels 
 of Jehovah, that is, of God as he is, the God of the actual 
 and the spiritual. The natural reason, then, not the super- 
 natural, is here given for directing their course south\\ard. 
 Boniul by tJte way of ilie wilderness of the Red Sea. This 
 \vay was round in reference to Kenaan, the place of their 
 destination. The wilderness of the Red Sea is so called, in 
 contradistinction to that which they would have crossed in 
 the straight road to the land of Kenaan. The former is here 
 called the wilderness of Etham. Both were included under 
 the wider term Shur (Gen. xvi. 7, xxv. 18 ; Ex. xv. 22). 
 MarsJiaUed. From tiie usage of this word, we infer that the 
 I'ldl-growu men formed a body, arranged in columns or bat- 
 talions, for orderly march, apart from the women and children. 
 The latter were not on this occasion assembled together ; but 
 assisted, it may be, by small detachments of men, moved along 
 in separate companies with the flocks and chattels of the 
 nation. Meanwhile, the full-grown men gradually mustered, 
 and now marched in order, arranged on the basis of five, and 
 having probably captains of tens, of hundreds, of thousands, 
 and of greater numbers. We know that ultimately they 
 formed five camps, or battalions, four under the standards of 
 Judah, Reuben, Ephraim, and Dan, and the fifth consisting of 
 the Levites (Num. i., ii.) This body of men was thus enabled 
 to move with precision, and afford an efficient protection to 
 the scattered families that were advancing slowly, encumbered 
 as they were with the cattle and the moveable property that 
 were under their charge. 
 
 V. 1 9. The hones of Joseph. What a light this casts upon 
 the living thoughts and cherished recollections of this people. 
 About 14-0 years ago, Joseph had bound their fathers by an 
 oath to carry his bones with them to the land of pronn'se 
 (Gen. I. 24, 25). This oath, and the hopes inseparably' con- 
 nected with it were often talked over in the fainily gatherings 
 of the evening, and the memory of it faithfully handed down 
 from father to son. This little incident warrants us to imagine 
 the frequent and earnest conferences which took place in the 
 
132 FROM SUCCOTH TO ETHAM, 
 
 homes and social meetings of Israel concerning the promises 
 made to Abraham, Isaac and Jacob, the land to which they 
 were to return when the iniquity of the Amorite was full, the 
 privileges and blessings that were in store for the seed of 
 Abraham, and in that seed for all the families of the earth ; 
 the ancient and universal covenant with Noah which was yet 
 to be fulfilled by the seed of Abraham, for the salvation of all 
 nations. If the dying request of Joseph was remembered, we 
 cannot suppose that the sublime prospects held out to their 
 own race by the word and oath of the Lord were altogether 
 forgotten. We must presume they were the topics of fre- 
 quent meditation and fervent prayer. 
 
 V. 20-22. They set out from SukJcoth. They arrived at this 
 place on the first day of unleavened bread, which was to be 
 kept as a Sabbath. They probably gave it the name Sukkoth, 
 booths, tabernacles, 'pavilions (Gen. xxxiii. 17), because they 
 set up a few booths and spent some portion of the day in holy 
 rest, a thankful rest after liberty achieved. This is the solemn 
 beo'innino; of that dwelling in booths, which was afterwards 
 celebrated in the feast of tabernacles in the seventh month 
 (Lev. xxiii. 39-43). And encamped in Utham. On the 
 second day they reached this place, which lay probably in the 
 space between the Bitter Lakes and the head of the gulf of 
 Suez. Niebuhr identifies it with Ajrud. But it was most 
 probably a little further east. v. 21, 22. And the Lord went 
 before them. Here we enter into the region of the supernatural. 
 God now appears as Jehovah, the Author and Upholder of 
 being, of covenant and promise. By day in a pillar of cloud. 
 A visible pillar of cloud or vapour, a conspicuous object that 
 could be seen not only by the marshalled host but by the 
 scattered companies of women and children, as they fed their 
 flocks and followed afar ofi" the marvellous signal of the 
 divine presence. A great host marching through a country 
 without roads or other marks of civilisation must be provided 
 with some conspicuous object to serve as a signal to the main 
 body and to all straggling parties connected with it. Hence 
 the round grate full of kindled fuel, elevated on a pole, which 
 was carried before caravans and armies in the east (Curtius v. 
 2, 7). The ancient Persians carried a sacred fire in silver 
 altars before their armies, and other ancient nations observed 
 
EXODUS XIII. 20-22. 
 
 a similar custom (Curtius, iii. 3, 9, Diod. Sic, xvi. QG). 
 the Lord now underttikes the miraculous guidance of th« 
 chosen nation, he manifests his presence by a majestic pillar 
 of cloud reaching from earth to sky. This appears in the day 
 as a dark cloud contrasted by its .shade with the clearness of 
 the sunshine, and in the night as a bright fire to give them 
 light. As the heat of the day was unfavourable for active 
 exertion, it was customary to go by night as well by day ; 
 and hence the pillar was present by night and by day to the 
 journeying people. In it the Lord himself was present as the 
 leader and protector of his people (Exod. xiv. 19, 20 ; Num. 
 xiv. ] 4 ; Psa. cv. 39) ; and from it he speaks to Moses as the 
 representative and lawgiver of the people (Exod. xix., xxxiii. 
 9 ; Num. xii. 5), and on one grand occasion to the assembled 
 people themselves (xx). He who thus manifests his presence 
 to his people is also called the angel of the God (xiv. 19). 
 The same mode of manifestation is varied merely according to 
 the circumstances, in the lambent flame of the burnincf bush. 
 It appears afterwards also in the cloud over the mercy seat, 
 between the cherubim, which in the theolocfical lanfruacre of 
 Israel is called the shekinah (^'^U') or dwelling place of God. 
 The elementary forms of cloud and fire are extremely apposite 
 to the present pui-pose of guiding the host of the Lord by 
 day and night. They have at the same time a general fitness 
 to indicate the presence of the Lord without awakening any 
 material or carnal misconceptions in the mind of the beholder. 
 They do not belong to the kingdom of nature or art and 
 therefore do not suggest any debasing views of the Creator or 
 impute to him any properties of the creature. They are in 
 themselves preternatural, and at the same time do not assume 
 any definite form or resemblance of any creature, and therefore 
 are not in danger of being taken for anything but the sur- 
 roundings of the present deit3^ Fire in its various forms of 
 flame, light, heat, and electric fl;ish, is a striking emblem of 
 the gi'eat Spirit, and the smoke or vapour which accompanies 
 it is a manifest type of the phenomena which surround and 
 conceal the essence, while at the same time tiiey indicate the 
 presence of the Mighty Potent<ite. The pillar that balances 
 itself in mid air, unsupported by the earth and unsjiaken by 
 the winds of heaven, serves well to mark the presence of him 
 
THE CROSSING OF THE RED SEA. 
 
 ho is independent of the laws of nature. And lastly the 
 pillar of fire and cloud (xiv. 24) is manifestly not the Lord, 
 nor a figure of the Lord, but the visible and real sign of his 
 actual presence among his people for their guidance, protection, 
 and comfort. The pillar of cloud did not cease. It did not 
 vanish from their view : but was a constant and unerring 
 signal before or in the sight of the people. We have not now 
 the pillar of fire and cloud. But we have the word of God, 
 which is a lamp to our feet and a light to our path. This 
 also is a supernatural revelation of the present Lord and his 
 Messiah by the eternal Spirit, conveyed through the minds 
 and words of holy men. This spiritual flame kindled from 
 heaven and enshrined in the cloud of human speech, has not 
 been lost or extinguished, but continued from generation to 
 generation, and is in the way of being diffused throughout the 
 whole world, to be the guide of the nations to the land of 
 promise till the days of darkness disappear. It remains a 
 speaking token of the continual presence of the God of all 
 grace, of the Father, the Son, and Holy Ghost in his church. 
 
 CHAP, XIV. ESCAPE OF ISRAEL. OVERTHROW OF EGYPT. 
 
 2. riT'nn ^a Pi ha.chiroth, tTie mouth of the caves (pi-achi-rot, 
 place of reeds or sedge, Jablonski). Hachiroth bears some 
 resemblance to Ajrud. 
 
 pljp Migdol, tower. The site has not been ascertained, 
 but is supposed by some to be Muktala. 
 
 |av 7^3 Baal-tsephon, place of Typhon, the fiery and 
 mephitic blast, the drought that consumes all vegetable life. 
 But on the other hand it may mean the hiding of Baal, and 
 thus form a local name for the west or the point where the 
 sun sets. 
 
 7. ^'h^ third part; a musical instrument ; a third man, r^ts- 
 rarri;, or knight. The last term is here employed in a wide 
 sense to denote a class of adjutants who were near the king 
 for active and trusty service in peace or war. 
 
EXODUS XIV. 135 
 
 And the Lord spako unto Moses sayinf;;. 2 Speak unto tlie sons 
 of Israel and let them turn and encamp before Pi-huhiroth hotween 
 ]Migdol and the sea ; before Baal-zephon, over against it let them en- 
 camp by the sea. 3 And Pharoh will say of the sons of Israel, Tlioy 
 are entangled in the land ; the wilderness hath shut tliem in. 4 And 
 1 will hanlcn Pliaroh's heart, and he shall pursue after them ; and I 
 will be honoured upon Pharoh and upon all his army, and Mizraim 
 shall know that I am the Lord. And they did so. 5 And it was 
 told the king of ^Mizraim that the people fled : and the heart of Pharoh 
 and of his servants was turned against the people, and they said, 
 What is this we have done, that we have let Israel go from serving 
 us. G And he made ready his chariot, and took his people with him. 
 7 And he took six hundred chosen chariots, and all the chariots of 
 Mizraim, and knights over all of them. 8 And the Loud hardened 
 the heart of Pharoh king of ]\rizraim, and he pursued after the sons 
 of Israel : and the sons of Israel were coming out with a high hand. 
 9 And jMizraim pursued after thom, and all the chariot horses of 
 Pharoh and his horsemen, and his army overtook them encamping on 
 the sea by Pi-hahiroth before Baal-zephon. 10 And Pharoh drew 
 nigh : and the sons of Israel lifted up their eyes, and behold, Mizraim 
 marched after them ; and tiie sons of Israel were sore afraid, aiid cried 
 unto the Lord. 1 1 And they said unto jNIoscs, Ik'cause there were no 
 graves in Mizraim hast thou taken us away to die in the wilderness 1 
 "Why hast thou dealt thus with us to bring us out of Mizraim ? 12 
 Is not this the word that we told thee in Jlizraim, saying, Let us alone 
 that we may serve iSlizraim 1 For it had been better for us to serve 
 Mizraim than to die in the wilderness. 13 And Moses said unto the 
 ])eople. Fear ye not, sta,nd still, and see the salvation of the Loud, 
 which he will work for you to-day : for whereas ye have seen Mizraim 
 to-day, ye shall see them again no more for ever. 14 The Lord shall 
 light for you, ami ye shall hold your peace. ^ 22. 
 
 15 And the Lord said unto Moses, Why criest thou unto me 1 Speak 
 unto the sons of Israel that they set out. 16 And thou lift up thy 
 rod and stretch out thy hand over the sea and divide it : and the sons 
 of Israel shall go into the midst of the sea on dry ground. 17 And I, 
 behold I will harden the heart of Mizraim, and they shall go in after 
 them : and I will be honoured upon Pharoh and upon all his army, 
 upon his chariots and upon his horsemen. 18. And Mizraim shall 
 know that I am the Lord when I am honoured upon Pharoh, upon 
 his chariots, and upon his horsemen. 19 And the angel of God, that 
 went before the camp of Israel, removed and went behind them : 
 and the pillar of cloud removed from before them and stood behind 
 them. 20 And it came between the camp of Mizraim and the camp 
 
136 THE ENCAMPMENT AT PI-HAHIROTH. 
 
 of Israel, and the cloud and darkness were to tJwse, and it lightened 
 the night to these : and the one drew not near the other all the night. 
 21 And Moses stretched his hand over the sea ; and the Lord drove 
 the sea by a strong east wind all that night, and made the sea dry 
 ground ; and the waters were divided. 22 And the sons of Israel 
 went in the midst of the sea on the dry ground : and the waters were 
 a wall unto tliem on their right hand and on their left. 23 And 
 Mizraim pursued, and all Pharoh's horses, his chariots and his horse- 
 men went after them into the midst of the sea. 24 And it came to 
 pass in the morning watch that the Lord looked into the host of 
 Mizraim in the pillar of fire and cloud, and troubled the host of 
 Mizraim. 25 And he took off their chariot wheels, and made them 
 drive heavily : and Mizraim said, Let me flee from the face of Israel ; 
 for the Lord fighteth for them against Mizraim. *! 23. 
 
 26 And the Lord said unto Moses, Stretch out thy hand over the 
 sea, and the waters shall return upon Mizraim, upon his chariots, and 
 upon his horsemen. 27 And Moses stretched forth his hand over the 
 sea, and the sea returned when the morning appeared to its force : and 
 Mizraim fled against it, and the Lord overthrew Mizraim in the midst 
 of the sea. 28 And the waters returned and covered the chariots, and 
 the horsemen, and all the army of Pharoh that went after them into 
 the sea : there remained of them not even one. 29 And the sons of 
 Israel had waUced on the dry ground in the midst of the sea : and the 
 waters were a wall unto them on their right hand and on their left. 
 30 And the Lord on that day saved Israel out of the hand of Mizraim : 
 and Israel saw Mizraim dead upon the seashore. 31 And Israel saAv 
 the great hand which the Lord put forth on Mizraim, and the people 
 feared -the Lord : and they believed in the Lord, and in Moses his 
 servant. It ^^• 
 
 The ten plagues were preceded by the series of miraculous 
 signs by which the Lord attested the commission of his ser- 
 vant. The present chapter records the miraculous escape of 
 Israel through the E.ed Sea, and the ovei'throw of Mizraim in 
 attempting the same passage by the return of the waters to 
 their ordinary course. The number ten is expressive of com- 
 pleteness. The twelve interpositions of the Lord on behalf 
 of his people indicate a deliverance according to the covenant 
 of grace which stands between them. The number twelve 
 plays an important part in the series of symbolical numbers ; 
 for being composed of the factors three and four, it fits well 
 
EXODUS XIV. 1-14. l.'^y 
 
 with the notion of a covenant between God and tlio world of 
 mankind (see on Gen. ii. 3). 
 
 V. 1-1 4-. The Lord's direction to Israel concerning the third 
 day's march. Let them turn. Tlie word here employed de- 
 notes to retnrn or turn back from the way hitherto pur- 
 sued. Etham, we have seen, was on the edge of the wilder- 
 Ticss to which it gave name (xiii. 20). To go forward, was 
 to pass immediately into the wilderness, whither Pharoh, on 
 changing his mind, might have pursued without hindrance 
 the embarrassed and imperfectly armed fugitives. If the 
 Lord would not lead them by the direct road into the land of 
 promise, lest they should be discouraged by the appearance of 
 war, much more must he not conduct them straight into the wil- 
 derness, where they might be readily overtaken and discom- 
 fited by a well disciplined host with all the accoutrements of 
 war. Hence the order to change the line of march. En- 
 cdinp before Pi-hahiroth. The place here mentioned has been 
 by many identified with Aji-ud, a fort, with a well of bitter 
 water, on the pilgrim route from Cairo to Mecca, four hour's 
 noi-thwest of Suez. The site is probable enough, and even 
 the name, has a distant I'esemblance to that in the text. Be- 
 tween Migdol and the sea. The place here mentioned is 
 named from its nature, being a tower situated on some emi- 
 n(Mice or vantage ground, between which and the sea lay a level 
 ai-ca of about ten miles extent. In this plain the marshalled 
 bands of Israel are to encamp, having apparently Ajrud, or 
 Hahiroth to the north-west, Migdol to the west, and the sea to 
 the east. Before Baalzephon. In the absence of definite infor- 
 mation, and after the local changes of thirty-three centuries, 
 it appears impossible to determine the site thus designated. 
 It seems connected with Baal, or the Sun ; and Avas perhaps 
 a temple erected on a peak, or spur, of Jebel Attaka. Henco 
 it lay, not improbably, on the south of the encamping ground, 
 which was then before Bsuilzephon that was over against 
 Pi-hahiroth. Thus the Israelites in their new station would 
 have the mountains on the west and south, and the sea 
 on the east. They were thus brought into the only |>laco 
 M-here an effectual barrier could be put between them and a 
 pursuing enemy, as the event will show, v, 3. And Pharoh 
 will nay. This very position of Israel, which is eventually to 
 
138 THE PURSUIT OF PHAROH. 
 
 relieve tliem from a harassing and overwhelming foe, seems 
 of all others the most certain to leave them an easy prey to 
 the destroyer. Tltey are entangled in the land. They have 
 fallen into a snare from which it is impossible to escape. It 
 is still in my power to detain them in the land from which 
 their leader has not been able to extricate them. The wilder- 
 ness has shut them in. They have been afraid to face the wil- 
 derness, which does not naturally affoi'd the means of supporting 
 so vast a host of men, in addition to the concourse of flocks and 
 herds, for which it might yield a scanty subsistence. Pharoh will 
 conjecture that the fear of perishing by famine has been the 
 cause of their turning back. v. 4. And I will harden Pha- 
 roh' s heart. See on iv. 21. A7id I will he honoured upon 
 Pharoh. The Lord has been already honoured in the eleven 
 manifestations of his power before Pharoh. His glory will 
 be still more signally displayed in the twelfth. Shall hnoiu 
 that I am. the Lord. See on vi. 2. And they did so. This 
 brief sentence sums up their compliance. 
 
 V. 5-9. The pursuit of Pharoh. The third day had now 
 ai-rived. The panic which had seized the Egyptians had now 
 given way to other feelings. Pride, ambition, and revenge 
 again took possession of the breast of Pharoh. But the nar- 
 rative reverts to the first or second day after the escape of 
 Israel. It was told the Icing of Mizraim that the -people 
 fled. This may have taken place on the second day after 
 their departure. On the first day they must have been too 
 busy with the mournful task of caring for the dead (Num. 
 xxxiii. 4). The heart of Pharoh and of his servants was turned 
 against the people. The sight of their own dead, and the 
 thought of those making their escape who had been the occa- 
 sion of this domestic, as well as national, calamity, aroused 
 the spirit of enmity in their hearts. What is this ive have 
 done ? The fierceness of their disappointment now exceeds 
 the bitterness of their grief v, 6, 7. 'Made ready his cha- 
 riot. Orders for instant preparation were not long in follow- 
 ing this exasperation on the part of Pharoh and his servants, 
 and the military part of the nation would be constrained to a 
 prompt acquiescence. On the second or third day, therefore, 
 Pharoh and his people set out in pursuit. Six hundred 
 
EXODUS XIV. 5-9. 139 
 
 chosen chariots, ho\ongh\g to the king himself; (ill the rhu- 
 r'lots belonging to the state. Horses were imported into 
 Egypt from Asia. They are firet mentioned on the monuments 
 in the reign of Ames or Amosis, the first of the 1 <Sth dynasty, 
 and are supposed to have been introduced by the shejtherJ 
 kings. Herodotus relates (II. 108) tliat Sesostris so inter- 
 sected the country with canals, as to render it unfit for horses 
 or chariots. And hnhjlits over all of them. The knights 
 here are men-at-arms, who were ready for any service requir- 
 ing promptitude and fidelity. They cannot now be more 
 exactly defined. v. 8. And the sons of Israel ivere coming 
 out with a high hand. The people were animated with the 
 triumphant confidence which so great a deliverance by the 
 hand of the Lord had inspired, and theii- courage had not yet 
 been damped by the sight of the Egyptians pursuing, v. 9. 
 Overtook them. We ai-e now fairly arrived at the third day, 
 on which the Israelites encamped on the sea by Pi-hahiroth 
 before BaalZephon. The pursuers had probably started on 
 the second day, and the deflection of the Israelites was en- 
 joined in order to place an impassable barrier between them 
 and their implacable enemy. 
 
 V. 10. The expostulation of the j)eople with Moses when 
 there seems to be no possibility of escaping from Pharoh. 
 And Pharoh drew nigh, so as to come within view. The 
 sons of Israel descry the pursuing enemy, and are sore afraid. 
 They cried unto the Lord, doubtless in the extremity of 
 their despair. If they had bethought them of the wonder- 
 ful interposition that opened their way out of Egypt, or cast 
 their eyes on the pillar of cloud and fire that had begun to 
 accompany them, they might have retained their self-posses- 
 sion even on the approach of the enemy. But at the sight of 
 their former masters approaching in all the pomp of war, 
 their courage fails. In a human point of view their case was 
 bad enough. The mountains were on the west and south, 
 the sea on the east, and the war chariots of the well-appointed 
 foe advancing on the north. There was not the slightest 
 prospect of ultimate escape for a fugitive people scantily fur- 
 nished with the means of defence, v. 1 1, 1 2. In the agony of 
 distress they upbraid their leader with the apparent result of 
 his ill-advised rashness, v, 13, 14. Moses is still strong in 
 
140 THE PURSUIT OF PHAROH. 
 
 faith. He has had abundant proofs of the power and truth of 
 God, and he has heard him announce that he will now be 
 honoured in Pharoh and all his army. He has therefore no 
 doubt of full and timely deliverance. He accordingly ex- 
 horts the people to stand still and see the salvation of the 
 Lord. Ye shall see them no more for ever. This implies 
 that he was not unaware of the catastrophe that was ap- 
 proaching. The Lord shall fight for you. He only could 
 have delivered a defenceless people from a fully equipped and 
 infuriated enemy ; and he has taken his own way of accom- 
 plishing the task. He might no doubt have allowed the 
 Israelites to march on into the wilderness, and in some other 
 way arrested the hot pursuit of the vindictive Pharoh. But 
 it is merely impossible for us to shew that any other way 
 would have equally well served all the purposes of salvation 
 to the fugitives, destruction to the pursuers, and admonition 
 to all the survivors of that memorable night that was draw- 
 in sr nigh. 
 
 V. 15-25. The passage of Israel on dry ground through 
 the Red Sea. Why criest thou unto me ? This is a reply it 
 may be to the mere circumstances of the case, that have a 
 voice that reaches the heart of God (Gen. iv, 1 0), but also 
 no doubt to the earnest supplications of the people, and even 
 of Moses. It seems to intimate that Moses was the repre- 
 sentative of the despairing people, or that he was himself 
 either unduly moved by the apparent danger, or in some 
 degree forgetful of what ought to be done at this momentous 
 crisis. That they set out, break up their present encampment. 
 It is probable that the marching was done for the most part 
 in the night, or at all events in the evenings and mornings, 
 and that tlie people had rested some time in their present 
 station. Lift up thy rod. It is not reco'rded that Moses 
 was directed before this to employ his rod for opening up 
 the way. But the question of the Lord seems to intimate 
 that he might have been prepai'ed for such a command. 
 v. 1 7, 1 8. In these words we have a reiteration of the state- 
 ment contained in v. 4, with considerable amplification in 
 the details. / will harden the heart of Mizraim, not of 
 Pharoh only. Upon his horsemen and upon his chariots. 
 This is a specification of the principal or characteristic parts 
 
EXODUS XIV. 15-25, 141 
 
 of Pharoh's host. v. 19, 20. The issuing of tlie above com- 
 mand to Moses is the first of a series of steps or movements 
 in the narrative correspondent with the native grandeur of the 
 occasion. These two verses contain the second stej). The 
 ano-el of God, with the piUar of fire and cloud that luid 
 hitherto headed the march of Israel's manhood, now moved 
 to the rear, between the camps or hosts of Israel and Miz- 
 raira. This awe-inspiring column now assumed a two-fold 
 aspect, presenting a dark and cloudy side to Egypt, and a 
 bright and cheering one to Israel, and remaining as a 
 tower of fire between them all the night, v. 21. The third 
 step is the dividing of the waters. Drove the sea by a strong 
 east wind. A strong north-east wind is said to have con- 
 siderable influence in the present day on the ebb of the tide 
 in the Red Sea, as well as in other places. Such a natural 
 occurrence, however, only drives out the whole body of waters 
 fiirther from the shore. It does not " divide the waters," and 
 so make them " a wall " on each side of the dry ground, or 
 leave time or space for the passage of a large multitude, or 
 happen precisely at the moment when escape from an advanc- 
 ing foe makes it convenient for the leader of the retreating 
 sfpiadrons to wave over the waters his rod of power. We 
 cannot explain how the sea became dry ground. We only 
 know that the Lord commanded Moses to stretch out his 
 wand, and he did so, and that the resulting change was 
 accompanied with a strong east wind. Whether there was 
 an elevation of the bed of the sea we are not informed, and 
 the letter of the text seems not in favour of it. v. 22. The 
 next step is the passage of Israel with a wall of waters on 
 each side. v. 23-25. Then in hot haste the Egyptians rusli 
 ^ in between the watery walls. All their host are soon in the 
 " midst of the sea. In the morning ivatch. Before the cap- 
 tivity the night was divided by the Israelites into three 
 watches, the first watch (nnoU'N t'Ni, Lam. ii. 1 9), the middle 
 
 I watch (n3"i3''n nio'j'S, Judg. vii. 19), and the morning watch. 
 It appears that the Israelites had the space of two watches at 
 least, or eight hours ibr effecting their passage. The Lord 
 looked. An unwonted darting of the lightning flash, and 
 rumbling of the awful thunder was the probable accompani- 
 
142 ISRAEL ACROSS THE RED SEA. 
 
 after flash shot through the sky ; peal after peal broke over 
 their heads ; and the midnight darkness prevented them from 
 diiving their chariots with safety. A7id he took off their 
 chariot wheels. We are not told whether this was done with 
 or without special means. But we can readily perceive that 
 the boulders, hollows, and other inequalities of a sea-bed, with 
 the mental confusion arising from the thunder would render 
 the ground, which was passable for footmen with light, very 
 difficult and destructive to the wheels of the Egyptian cars in 
 the dark. The wonders of the few preceding weeks recur to 
 their minds, and the conviction again breaks upon them with 
 irresistible force, that the Lord fights for Israel. 
 
 It is of course impossible to determine such details of this 
 extraordinary event as are not expressly laid down in the 
 narrative. And it is but fair to the narrator to abstain from 
 any hypothesis that would not square with its consistency or 
 credibility. We have already seen (xii. 37) that the text does 
 not assert or warrant the assumption that the whole people, 
 with their flocks and herds, ever assembled at one point. The 
 women, children, and servants, accompanied, perhaps with a 
 portion of the full-grown men for help and protection, con- 
 tinued in charge of their cattle and moveable property, and 
 we have no doubt, moved with such speed as they might, in 
 small parties, grazing the flocks as they went along towards 
 the wilderness, with which their pastoral life made them per- 
 fectly familiar. Intelligence of the general movement would 
 be conveyed to these scattered parties in ways that are habitual 
 to all wandering tribes. The pillar of fire and cloud would 
 also be conspicuous from afar,' and would serve to make the 
 ramblers acquainted with the position and progress of the 
 main body of full-gi'own men. When, therefore, the order 
 was given at Etham to turn back and encamp at " the mouth 
 of the caves," it referred only to the five or six hundred 
 thousand men who were marshalled and encamped, and wei'e 
 the object of attack to Mizraim, and the ground of confidence 
 to their own wives and children. Allowing the manhood of 
 Israel to be all present, and assigning a square yard of stand- 
 ing-ground to each, we find they can be placed within the 
 square of half-amile ; and, consequently, they have scope 
 enough to deploy and encamp within the plain of ten miles 
 
EXODUS XIV. 2G-31. 143 
 
 square, lying between the lulls and the sea. At Suez, which 
 is situated on or by the ruins of the ancient Kolzuui or K/.iitf/za, 
 about two miles from the most northern point of the shore ; 
 the gulf is not nioi-e than two-thirds of a mile wide. But the 
 position of Suez does not correspond with the de.scrij)tion of 
 the place of encampment given in the text. This seems to 
 have been at the base of Jebcl Attakah, where the chainiel is 
 G or 7 miles across. If the " dry ground " were a (juarter of 
 a mile wide, the Israelites would form a column a quarter of a 
 mile in rank, and a mile in file. Such a body miglit cross a 
 channel of six miles in six hours, and therefore, notwithstand- 
 ing the roughness of a sea-bottom, might easily decamp, set 
 out, and reach the opposite bank in eight. By the time they 
 had reached the shore, the pursuers, with their chariots of 
 war, would be in the middle of the channel, where the depres- 
 sion of the bottom, and the difficulty of progress were the 
 greatest. 
 
 v. 26-31. In three more verses, the destruction of the 
 Egyptian host is described. Stretch out thy hand with the 
 rod of power. The ivaters shall return ujKin Mizraim. 
 When the power that restrained, for the time, the laws of 
 nature, is withdrawn, the waters return to their wonted level. 
 Three or four fathoms would suffice to bury all the host of 
 Egypt in the overwhelming waves. At the ap})earing of the 
 morning the sea returned to its course. At one fell sweep of 
 the mighty waters, all the chivalry of Mizraim is laid for ever 
 low. A mild message, a manifest sign from heaven only exas- 
 perated the ])ridc of Pharoh. Ten awful plagues failed to 
 subdue the obstinacy of his heart. A final judgment, of ter- 
 rific sublimity, terminates his career of presumption, v. 29-31. 
 In a style of simple grandeur the Hebrew penman closes his 
 narrative with a brief summary of Israel's deliverance. And 
 the sons of Israel had ivalked. This verse marks the contrast 
 between the march of Mizraim and Israel. The Lord on that 
 day saved Israel. The overwhelming sea eflSectually, and for 
 ever, arrested the pursuit of the Egyptians. The Lord chose 
 this way. If the Israelites had been allowed to advance 
 without deviating from their route into the wildernes.s, he must 
 have adopted some otherway equally miraculous of stopping the 
 progress of their foes. Mizraim dead upon the sea shore. The 
 
14 4 THE SONG OF MOSES. 
 
 east wind ceasing on the outstretching of Moses' hand, and per- 
 haps even a western breeze springing up, the reaction of the re- 
 turning sea cast up the greater part of the Egyptian army, with 
 all its chariots and accoutrements, on the eastern shore, at the 
 feet of the Israelites, There is the utmost probability, there- 
 fore, in the statement of Josephus (II., xvi. 6), made before 
 recent controversies were mooted, that " on the next day 
 Moses gathered together the weapons of the Egyptians, which 
 were brought to the camp of the Hebrews by the current of 
 the sea, and the force of the winds assisting it ; and he con- 
 jectured that this also happened by divine providence, that so 
 they might not be destitute of weapons." The great hand 
 which the Lord put forth. To make a hand is one of those 
 phrases on which old English and ancient Hebrew coincide. 
 Several salutary consequences of this gr^t wonder wliich the 
 people had seen, are here enumerated. /The fear of the Lord, 
 that reverential and submissive feeling which is the beginning 
 of wisdom, was called forth by the awful grandeur of that 
 scene of judgment and mercy which th«y witnessed. Trust 
 in the Lord \^as awakened in their breasts by the discriminat- 
 ing result, in which an awful doom fell upon their adversaries, 
 and a great salvation was accomplished for themselves. That 
 their confidence in Moses should now be established was a 
 necessary consequence of trust in the Lord. There was at the 
 same time a lesson here for all nations that were within hear- 
 ing, to I'eturn to the Lord, the God of their being, and submit 
 themselves to his rightful authoi'ity and proffered mercy. 
 The intelligent reader will acknowledge that these verses form 
 a meet finale to the preceding narrative. 
 
 CHAP. XV. THE SONG OF MOSES. 
 
 2. n^ Jah, he who has been, has manifested his being by 
 illustrious acts of divine power. It seems to stand for ^[^ 
 the perfect of nin, as ^^ ^r ^^n and Dp from Dip. This 
 name occurs for the first time after the signs and wonders of 
 the divine presence in the land of Egypt ; as the name Ehjeh 
 occurs before these extraordinary events. As the latter 
 denotes him who is about to manifest his being ; so the former 
 
EXODUS XV. 14)5 
 
 denotes him who is about to manifest his being, so the former 
 seems to indicate him who has mar.ifested his being. As 
 Jehovah is the self-existent, the self-manifesting Agent, the 
 constant Causer of all effects; so Ehjeh is the prophetic 
 Jehovah, and Jah the historical Jehovah. This liistorical 
 shade of meaning is obvious in Isaiah xii. 2, where the first 
 clause of v, 2 is quoted with Jah Jehovah, instead of the 
 simple Jah, and in Isaiah xxvi. 4, where the same combina- 
 tion occurs. This conjunction of the names also teaches us 
 that they are not synonymous, but liave a perceptible difference 
 of meaning, such as we have indicated . In the prayer of 
 Hezekiah (Is. xxxviii. 11) we cannot mistake the same refer- 
 ence to Him who has actually and signally manifested his 
 being in the former history of his chosen people, and will yet 
 still \rther vindicate his title to this emphatic designation. 
 This name also occurs 41 times in the Psalms, which are full 
 of historical allusions. In Ps. cxviii. 14, the present clause is 
 again repeated, and the name recurs six times in all. The 
 doxology np^^n is repeated twenty-four times. The name is 
 natural in such a combination, as praise often turns upon 
 benefits actually conferred. 
 
 nnoT old form of nnoT 
 
 m3K / will glorify or celebrate. Others, I will cause to 
 
 divell, make a habitation for. 
 
 20 D'lp Miriam, ^Ja^iu,'i,isia^ia,exalted, contumacious or bitter. 
 Pl!3 timbrel, the Spanish aduffa or difE r. strike. 
 23 ^'p^ "Marah, bitterness. 
 27 dS^ EHm, trees. 
 
 1 Tlien sang Moses and the sons of Israel this song unto the Lord 
 and they spake, saying : 
 
 I will sing unto the Lord, for he liath triumphed gloriou.sly ; 
 The horse and his rider hatli lie thrown into the sea. 
 
 2 My strength and song is Jah, and he became my salvation : 
 He is my God, and I will glorify him : 
 
 My fatlier's God, and I will exalt him. 
 
 3 The LoHD is a man of war, the Lord is his name. 
 
 4 Pharoh's chariots and his army hath ho cast into the sea : 
 And the choice of his knights are drowned in the Red Sea. 
 
 5 The depths have covered them : 
 They sank into the pools as a stone. 
 
 K 
 
146 THE SONG OF MOSES. 
 
 6 Thy right hand, Lord, is glorious in power : 
 Thy right hand, Lord, crusheth the enemy. 
 
 7 And in thy great triumph thou overthrowest thy foes : 
 Thou sendest forth thy wrath, it consumes them as stubble. 
 
 8 And with the blast of thy nostrils, the waters were heaved up : 
 The floods stood upright as a heap : 
 
 The depths were condensed in the heart of the sea. 
 
 9 The enemy said, I will pursue, I will overtake, 
 
 I will divide the spoil : my lust shall be full of tliem ; 
 I will draw my sword, my hand shall seize them. 
 
 10 Thou blewest with thy blast, the sea covered them : 
 They sank as lead in the mighty waters. 
 
 11 Who is like thee among the gods, LordI 
 Who is like thee, glorious in holiness, 
 Awful in praises, doing wonders 1 
 
 1 2 Thou stretchedst out thy right hand, the earth swallowed them : 
 
 13 Thou leddest in thy mercy the people thou hast redeemed : 
 Thou guidedst them in thy strength to thy holy habitation. 
 
 14 The nations have heard, they tremble : 
 Terror hath seized the inhabitants of Pelasheth. 
 
 15 Then were the dukes of Edom confounded ; 
 
 The chiefs of Moab, trembling took hold of them : 
 All the inhabitants of Kenaan melted away. 
 
 16 Horror and trembling shall fall upon them ; 
 By thy great arm they shall be still as a stone : 
 Till thy people pass over, Lord ; 
 
 Till the people thou hast purchased pass over. 
 
 17 Thou shalt bring them and plant them in the hill of thine 
 
 inheritance ; 
 The place of thy dwelling thou hast made, Lord : 
 The sanctuary, Lord, thy hands have established. 
 
 18 The Lord shall reign for ever and ever. 
 
 19 For the horse of Pharoh went with his chariot and his horsemen 
 into the sea ; and the Lord brought back upon them the waters of 
 the sea : and the sons of Israel went on the dry ground in the midst 
 of the sea. If 25. 
 
 20 And Miriam the prophetess, the sister of Aaron, took the tim- 
 brel in her hand : and all the women came forth after her with tim- 
 brels and with dances. 21 And Miriam answered them. Sing ye to 
 the Lord, for He hath triumphed gloriously ; the horse and his rider 
 hath He thrown into the sea. § 16. 
 
 22 And Moses led Israel from the Eed Sea; and they came out 
 into the wilderness of Shur : and they went three days in the wilder- 
 
EXODUS XV, 147 
 
 neaa, and found no water. 23 And thoy came to Marah and could 
 not drink tlio water out of Marah, for it was bitter : therefore they 
 called the name of it Marah. 24 And the people murmured against 
 Moses, saying, What shall we drink? 2-') And ho cried unto the 
 Lord, and the Lord showed him a tree, and he cast it into the water, 
 and the water was made sweet : there Ho set them a statute and an 
 ordinance, and there lie pmvcd them. 2G And He said, If thou wilt 
 diligently hearken to the voice of the Lord thy God, and do that 
 which is right in His eyes, and give ear to His commandments, and 
 keep all His statutes, no disease, which I put upon Mizraim, will I 
 put upon thee, for I am the Lord that healeth thee. § 1". 
 
 27 And they came to Elim, where were twelve springs of water 
 and seventy palm trees : and they encamped there by tlie water. 
 
 A reverential fear and a grateful trust in the Lord, were 
 the sentiments that swelled in the breasts of Israel, as they 
 beheld the issue of that a^vful interposition by which they 
 themselves were saved and their enemies destroyed. These 
 emotions find expression in the following song of Moses, the 
 highest merit of which is its fitness for the occasion. It is a 
 triumphal ode in which the joyful people celebrate the 
 praises of their divine deliverer. They ask not wisely, who 
 demand a long training or a high culture as the needful ante- 
 cedent of a nation's songs. The nation that is capable of 
 achieving or estimating noble deeds is wont to contain within 
 itself some voice that gives meet utterance to its loftiest emo- 
 tions in harmonious numbers. The man, who was able to 
 describe in fitting symmetry of style the ancient ways of God 
 with man, was also competent to express, in the measured 
 flow of winged words, the devout thanksgiving of Israel to 
 the God of his salvation. This ode consists of eighteen verses, 
 an-anged in alternate stanzas of three and two vei-ses. It 
 consequently begins and ends with a stanza of three verses. 
 The long stanzas refer to the Lord and His ran.somed people, 
 and the short stanzas to their defeated or dismayed opponents. 
 If read according to this arrangement the import of the ode 
 will come out more finely and strikingly. The song, and 
 the circumstances which accompanied its singing, occui)y 
 twenty-one verses, and the remaining seven verses of the 
 chapter record the journey to and the encampment at Elim. 
 V. 1-18. The song of Moses. Tlien aaiuj. On the very 
 
148 THE SONG OF MOSES. 
 
 occasion when the mind of Moses was strung up to the highest 
 pitch under the influence of the Spirit of the Lord was this 
 ode composed. Moses and the sons of Israel. The primitive 
 tribes of mankind seem to have had a singular aptitude for 
 taking up the strain of emotion, and chanting it in concert 
 to some simple measure. The harp and the pipe were among 
 the earliest discoveries of the race, and these presuppose the 
 modulated cadences of the human voice. The untutored ear 
 of the enthusiast arranges the coming words into the artless 
 warblings of immortal verse. The fine melody, laden with 
 the noble sentiment, finds an echo in other breasts, and the 
 sublime harmony of sound and feeling bursts from the assem- 
 bled multitude. Music is the handmaid of memory and the 
 shadow of reason. It cannot surprise us, then, to find Moses 
 and the sons of Israel on the scene and in the hour of so great a 
 deliverance giving utterance to their common emotions in the 
 triumphal ode. This song unto the Lord. There wanted 
 but this addition, " unto the Lord," to give its true character 
 to the solemn anthem which now rose from the many thou- 
 sands of Israel. Man never rises to the height of his dignity 
 until he realises his relation to his Creator. The following 
 hymn is a model and a storehouse of materials for all future 
 songs of praise. 
 
 V. 1-5. These verses contain the first period of song. Three 
 verses celebrate the praises of the Lord ; two dwell on the 
 downfall of his enemies. / will sing. Each patriot for him- 
 self lifts up the general song of praise. Unto the Lord, unto 
 God, whose character it is to give existence to his purpose 
 and promise. For he hath triumphed gloriously; he has 
 manifested the grandeur of his power to save the oppressed 
 and destroy the oppressor. The horse and his rider. This 
 is a general reference to the scene of the preceding night, in 
 which the promise- performing character of God was conspicu- 
 ously displayed, v. 2. Jah, He who has manifested his being 
 by signal acts of power. My strength and song. He has 
 proved himself able to deliver me, and, therefore, he is the 
 object of my praise. Became my salvation. By actually 
 saving me from the might of Egj'^pt, he has earned his title to 
 the name Yah. My God. I have, in my own person, 
 experienced his goodness, and with appropriating faith I 
 
EXODUS XV. 1-19. 149 
 
 gratefully confe.ss him to be mine. / will glorify Him. I 
 \vill proclaim his excellency. My fathers God, the God of 
 history and of covenant, who chose the head of that peculiar 
 people to which I belonjjf. / loill exalt him, acknowledge his 
 transcendent majesty, v. 3. A nuin of war. A mighty 
 potentate, who encounters and vanquishes all the adversaries of 
 good. The Lord is his name. It is his essential characteristic 
 to be the Author and sole Fountain of all existence, and the 
 Performer of his j)romise. Never since the beginning of 
 things did this property of God receive a more practical proof, 
 than in the rescue of Israel from the bondage of Mizraim. 
 After this triad of praise follow two verses of song on the 
 downfall of Egypt, v. 4. FIiaroh''s chariots and his army. 
 This ver.se forms a fine synthetic parallel, in which the .second 
 member ascends above the first, and so the two constitute a 
 climax. The next vei-se is a briefer climax of a similar kind. 
 
 V. G-10. In this second wave of sonjj, three verses acfain 
 are dedicated to the Lord, and two to the adversary. In v. G 
 we have a pai-allel, in which the first member dwells on the 
 cause, and the second on the efitict. In v. 7 the parallel is in 
 the sense rather than the form of the words. In v. 8 three 
 parallel members lend their em})hasis to the deed of wonder 
 which they celebrate. The former trij)let referred more to the 
 character of God ; the present gives more prominence to his 
 procedure. The two verses relating to the adversary are full 
 of compressed energy. In v. 9 six intents of the enem}'- are 
 condensed into one short utterance, which may be divided into 
 two parts, of three sentences each, according to the punctua- 
 tion, or into three members, of two sentences ejich, according 
 to the printing. In the next verse of two members, the 
 breath of God's mouth is enough, not only to upset all 
 these arrogant puqjoses, but to sink the proud boasters into 
 the depths of the sea. In the former couplet the outward 
 array of Pharoh's lu^st was depicted, in the present the inward 
 vaunting of their soul is expressed ; in both the same 
 disastrous end is poetically recorded. 
 
 V. 11-15. This is the third swell of this sacred anthem, and 
 it is a step in advance of the other two. Amoiuj titc (jods, 
 among the mighty ones, the imaginary deities whom the 
 nations adore. Glorious in JiAjlliieas. The characteristics of 
 
150 THE SONG OF MOSES. 
 
 God here set forth are those on which nu has been on this 
 occasion distinguislied from all conceivable objects of compari- 
 son. Holiness or absolute purity of nature is one of these 
 attributes of God, in which he transcends all fallen man's 
 imaginary gods. The gods of Greece, Rome, India, and all other 
 heathens, partook of the moral infirmity of their votaries. 
 On the contrary, holiness is the glory, the conspicuous excel- 
 lence of the Divine essence. Awful in praises. Praises are 
 here put for the praiseworthy deeds which come from him 
 whose glory is holiness. In regard to the holiness of these 
 deeds he is truly awful, because he taketh vengeance for 
 transgression with as much exactness as he giveth recompense 
 for obedience. His judgment on the oppressor is as signal as 
 his mercy to the oppressed. Doing wonders. His power is 
 equal to his holiness and equity. The proud doer is destined 
 to give way to his will, or perish in the attempt to resist it. 
 Holiness and omnipotence mark the administration of God, 
 and hence he is awful in praises. In these respects he is 
 incomparably above the so-called gods of the heathen. In 
 the two following verses we have the judicial and merciful 
 works proclaimed that entitle him to be described as awful 
 in praises, v. 13. Tliou hast guided them in thy strength to 
 thy holy hahitation. The habitation of his holiness is most 
 simply understood in a large sense of the land wherein his 
 people are to dwell. He is their God, and will dwell with 
 them and consecrate the land of their habitation. Into this 
 land they may be fairly said to have entered, when they 
 crossed the Red Sea, for its bounds were to be from the Red 
 Sea unto the sea of the Philistines (xxiii. 81). Hence the 
 statement, " thou hast guided them," in the perfect tense, is 
 literally true. But, according to the Hebrew idiom, even that 
 which is purposed and determined in the mind and words of 
 the speaker is indicated by the perfect form of the verb (Gen. 
 xxiii. 11), much more that which, in its main substance, has 
 been already effected. Now the chief part of their giiidance 
 into the holy land was accomplished when they were brought 
 out of the bondage and territory of Mizraim. The remainder 
 was as sure as if it were already completed in the promise and 
 power of God, This third triplet celebrates the triumph of 
 Jehovah, v. 14, 15. The Egyptian host is at rest for 
 
EXODUS XV. 1-19. 151 
 
 ever in the silence of death. The ])oet's eye, therefore, turns 
 to the surviving nations who might throw obstacles in the 
 way of tlie redeemed ]K'0])le. The nations in general tremble. 
 In pjirticular, the Philistines, who bordered on the one 
 entrance into the land of holiness, and the Edomites 
 and Woabites who lay on the other route by which 
 it mi<rht be entered, were filled with alarm. The inhabitants 
 of Kena<an, who were doomed to extirpation because their 
 iniquity was now full, melted away at the reports of Mizraim's 
 overthrow. All this is expressed in the high-strung language 
 of poetic realism, because that is conceived to have a hold 
 on existence which is the inevitable and immediate conse- 
 quence of things that have already taken place. 
 
 v. lG-18. The bard of emancipated Israel how turns to the 
 future. The farther doings of the Lord for his people are 
 sketched in a few master touches. First, a sudden and over- 
 whelming trepidation unmans the adversary, and the people 
 of the Lord are unopposed in their progress. This was the 
 natural result of the Divine interposition, and would have 
 been the actual and uniform consequence, but for the unbelief 
 and disobedience of the chosen people, v. 17. Tliou shalt 
 hinng them and plant them. This is a figure taken from a 
 tree planted on a hill. The tree is the holy people (Psal. i. 3) ; 
 the hill is the land of promise, which was not a river valley, 
 like Egypt, but a high land lying between the Jordan 
 and the Mediterranean. To the hill of Zion there may 
 be a distant allusion. The jilace for thy dwelling, is the 
 fixed abode where he will constantly dwell. The sanctuary. 
 In these three parallels we liave the climax of country, home, 
 and altar, v. 1 8. The Lord shall reign for ever and ever. In 
 this closing verse the Lord is announced as perpetual king. 
 The introduction of three dispensations relating to man is 
 clearly marked out in Scripture, First, The creation begins 
 an economy, in which man forms a part of the kingdom of 
 God, until the fall bejjins the kinmlom of Satan on the earth. 
 Then the Exodus commences a dispensation in which the king- 
 dom of God begins to stand out in visible opposition to that of 
 Satan, in the narrow sphere of the seed of Abraham and the 
 land of Kenaan. The kingdom thus rising into visibility never 
 again disappears from the earth. Lastly, the birth, death, and 
 
152 THE REFRAIN OF MIRIAM. 
 
 resurrection of Christ ushers in a dispensation, in which the 
 kingdom of God is destined to penetrate more and more into 
 the usurped kingdom of Satan, until the latter be utterly de- 
 stroyed, and the former be universally restored on the earth. 
 There is a hopeful emphasis in the closing sentence of this sub- 
 lime anthem. 
 
 V, 19. This verse is a recapitulation of the auspicious occa- 
 sion on which the above hymn was composed. 
 
 V. 20, 21. The refrain of Miriam and. the daughters of 
 Israel. It is most probable, as we have already seen, that the 
 women and children were principally with the flocks and herds, 
 and not with the marshalled host that crossed the Red Sea. But 
 a joyful reunion of as many of them as could leave domestic 
 cares would be sure to take place on this joyful occasion. Mi- 
 riam, and a few of the females of higher rank, may have even 
 accompanied the host. Miriam is here described as the pro- 
 phetess, as one who was well known to possess the gift of 
 speaking to God for men, or to men for God, in prose or in 
 song (Gen. xx. 7 ; Num. xii. 2). She is called the sister of 
 Aaron, as he and she were older than Moses, and yet at the 
 same time inferior to him in point of official rank. Took the 
 timbrel, the well-known instrument for the female and the 
 dancer. It was composed of a hoop, or rim covered with skin 
 like a drum-head. It was sometimes provided with little 
 brass rings or bells fastened round the rim, which added a 
 jingle to its drum-like sound. And with dances, Miriam 
 led the way with the timbrel in the dance, and all the women 
 followed. The females danced in a separate choir, and the 
 males also by themselves (2 Sam. vi. 1 4). The dance is here 
 used for the expression of a sacred joy. The song articulates, 
 the dance gesticulates the emotions of joy and congratulation. 
 And Miria'ni ansivered them. She led the refrain, as Moses 
 seems tu have led the sons; itself The song beeins thus, " I 
 will sing unto the Lord ;" the refrain thus, " Sing je to the 
 Lord." This may have been chanted after every period of five 
 verses, and at the end of the ode, as a completion of the last 
 period. This is much more probable than the introduction of 
 the refrain at the end of every verse, especially as the verses 
 are of very unequal length. 
 
 V. 22-26. The journey from the Red Sea to Elim. The 
 
EXODUS XV. 22-2G. If) 3 
 
 wildernrss of Shur (Gen. xvi. 7). Part of tliis wilderness 
 takes its name from Etham which was on its border (xiii. 20, 
 Num. xxxiii. 8). They went three days. If tliey paused at 
 Sukkoth on tlie first day after the passover night, encamped 
 at Ethani on the second, an<l at Hahiroth on the third, crossed 
 the Red Sea on the night of that day, and then advanced 
 three days into the wihlerness, they would arrive at Marah 
 on the seventh day of the feast of unleavened bread. In 
 the interval of two miles between the shore and Ayun Musa, 
 (the wells of Moses), they celebrated their deliverance by 
 chanting the .song of Mo.ses. The Ayun Musa are seven in 
 number, according to Robinson, with many lesser springs 
 around. After having refreshed themselves here they may 
 have proceeded some way towards Marah, and so performed 
 their firet day's journey. The distance from Ayun Musa to 
 Ain Hawarah, which is usually identified with Marah, is 
 IGi hours, or about 40 miles. The route lies between the 
 Gulf of Suez, and the range of Jebel er Rahah. Ain Hawarah 
 is a fountain of bitter water about three feet deep, contained 
 in a basin of ten feet in diameter, and six feet in depth. 
 The palm and the thorny Ghurkud are found around it. It 
 still merits the title of Marah, as its waters are bitter. 
 V. 24. And the 'people murmured againd Moses. We now 
 hear the first murmur arising from the redeemed people. 
 The marshalled host advancing as a regular body felt the 
 want of water much more severely than if they htul been 
 scattered over the country like their wives and children. 
 They had been wont to enjoy ample supplies of water in 
 Egypt, and to search not in vain for it even in the wilder- 
 ness, when divided into families and small parties. For the 
 wilderness was not unfamiliar to them as nomads or rovinjj 
 shepherds, though the present route may not have been 
 trodden by many of them before. The wilderness, it is to 
 be remembered, is land affording a scanty pasture, but not 
 fit for tillage (Gen. xxi. 1 4). With the exception of the 
 Debbet er Ranileh (plain of sand) and a narrow strip along 
 the Mediterranean, the wilderness of the peninsula is not a 
 sandy but a gravelly soil, producing a sparse vegetivtion 
 wherever there is any moisture. But the assembled multi- 
 tude are grievously distressed by the want of water, and do 
 
154 THE JOURNEY TO ELI. 
 
 not refrain from expressing their dissatisfaction. Moses how- 
 ever, having travelled this way before, must have been aware 
 that water was near. Accordingly, on the evening of the 
 sixth day, or early on the seventh, they arrived at Marah. 
 A new trial of their patience is presented by the bitterness 
 of the water, which was the more disagreeable to those who 
 had been accustomed to the sweet waters of the Nile. To 
 obviate this inconvenience the Lord pointed out a wood to 
 Moses which sweetened the waters. Burckhardt suggests 
 that the berries of the Ghurkud might have produced this 
 effect. But this fruit ripens in June, two months later than 
 the time when the people of Israel arrived at Marah ; and 
 this was a tree or species of wood, not a berry. The effect 
 was probably not natural but miraculous, and the kind of 
 wood is unknown. There he made them a statute and an 
 ordinance. If this was on the seventh day of the feast of 
 unleavened bread, and therefore a Sabbath of holy convoca- 
 tion, in which, however, extraordinary works of necessity and 
 mercy had to be done, we can see how opportune was 
 the time for making a statute and an ordinance. The slay- 
 ing of the passover was a solemn entering into covenant with 
 the Lord, and the last day of the feast was the completion of 
 this act. They had now also gone three days into the wilder- 
 ness, and therefore arrived at the place and time for per- 
 forming the proposed sacrifice unto the Lord their God, as 
 he should command them (viii. 27). A statute (pn) is a 
 form of words engraven on a hard substance, such as stone, 
 and therefore a fixed edict or decree, binding the people to 
 follow the Lord. An ordinance (p^^^l^) is a judicial sentence 
 or authoritative injunction, affirming the duty of the people, 
 and accompanied with an intimation of the good and evil 
 consequences of obedience and disobedience. The solemn 
 consent of the people to this ordinance was given on this 
 appropriate occasion. A similar ti'ansaction is recorded 
 when Joshua renewed the covenant with the people (Jos. 
 xxiv. 25). The substance of the statute and the ordinance 
 is evidently contained in the following verse. The general 
 obligation only to obey the Lord in all things is.here tendered 
 and accepted. The special terms of the Divine law are to be 
 communicated on a future occasion. And there he proved 
 
EXODUS XV. 27. 1 ')5 
 
 ihcm. Tlic -want of water for three days, .and tlic bitterness 
 of the water when at lengtli fonnd, were the touchstone to 
 test their hearts, to discover what qualities or dispositions 
 were witliin, to try whether tliey had the bei;inning of faith 
 and patience, v. 2G. If tlioii, ivilt dUigeiiilij hcavlxn. Hero 
 the condition of perfect obedience to the occasional, as well as 
 to the stated connnands of God, is explicitly laid down. No 
 disease. The reward of obedience is expressly announced, 
 and the consequence of disobedience not obscurely intimated. 
 The very blessings of tlie Egyptians were turned into curses 
 on account of their disobedience. The sweet waters of the 
 Nile were changed into blood. On the other hand the dis- 
 advantages the Israelites might meet with on the way would 
 be converted into blessings if they were obedient to the 
 voice of the Lord. The bitter waters of Marah are made 
 sweet. This single instance indicated the rule of all God's 
 future dealings, and so furnished the test by which their 
 character was to be proved. / am the Lord that healeth thee. 
 He had preserved them from the diseases of Egypt, the death 
 of the first-born, and the destruction which overtook the 
 Egyptians. So would he be their deliverer in every trouble 
 which should befal them. Thus Marah with its bitter waters 
 sweetened even the commencement of that testing process 
 which this people had to undergo in the wilderness. 
 
 V. 27. Elim. This is identified with Wady Ghurundel, 
 which is two hours or a few miles from Marah. The twelve 
 springs and seventy palms made it a most delightful halting 
 place for the thirsting host. " Wady Ghurundel is fringed with 
 trees and shrubs, forming a charming oasis. Here are the 
 stunted palms with their hairy trunks and dishevelled branches. 
 Here too are the featheiy tamarisks, with gnarled boughs, 
 and here is the acacia with its gray foliage and bright blossoms, 
 tangled by its desert growth into a thicket," (Porter in 
 Murray's Hand-book of Syria and Palestine). This refreshing 
 valley is but a step from Marah, and may be regarded as the 
 first resting place of the sons of Israel after their departure 
 from Egypt. Here, accordingly, they remained for the space 
 of three weeks (xvi. 1), during wdiich they had leisure to 
 accommodate themselves in some measure to desert life, to the 
 habits of freedom and independence, and above all to the solem- 
 
156 QUAILS AND MANNA. 
 
 nities of a people reconciled to God and resolved to walk in 
 newness of life. At this point, therefore, the chapter appro- 
 priately closes. 
 
 X. JOURNEY FROM ELIM TO SINAI. EXOD. XVI.-XVIII. 
 
 CHAP. XVI. QUAILS AND MANNA. 
 
 1. rp I. Sin, clay, Ges. Pelusium or Tine (mudtown ?). 
 II. Sin, hush, thorn. The wilderness described in the present 
 passage. 
 
 ''T^, Sinai, thorny, scraggy, (Meyer), the mountain on which 
 the law was proclaimed. This name is apparently connected 
 with the preceding. It is probable that both belong to the 
 same root with n^p a species of thorn (iii. 2). 
 
 13. 1?^ quail, 6§Tuyofj.?ir^a (Sept.) mother of quails, rail or 
 quail king. Not locusts, as Patrick supposes, since they are 
 nowhere else called by this name : nor the Kata of the Ara- 
 bians, a kind of partridge which abounds in Arabia and 
 Syria. 
 
 1 4. ^P^, peel, (ges.), run, cast, freeze, (Meyer). 
 
 15. tp manna, r. p divide, separate. Hence it means the 
 secretion, or sweet gum exuding in shining drops on the twigs 
 and branches of the turfa or tamarisk when punctured, it is 
 supposed, by the coccus manniparus. This is now called 
 inan assama, the gift of heaven, by the Arabs, according to 
 the common habit of ascribing a later and more fainiliar mean- 
 ing to the word than that which it originally possessed. It 
 falls on the leaves, twigs, or stones beneath, and has to be 
 gathered before it is melted by the sun. It is then cleansed, 
 boiled, strained, and put into leathern bottles, and keeps for 
 a long time. This manna is not peculiar to Arabia nor to 
 the tamarisk, is produced in small quantities in wet seasons 
 and nearly disappears in dry ones, is gathered in the month 
 of June, and is used only as a condiment with the unleavened 
 bread or pottage of the country. 
 
 2 3. pniiK^ 7'est, cessation from labour. The word is found 
 only in. Exod. and Lev., and shows no change of vowel. 
 
EXODUS XVI. 157 
 
 Here only is it before rirj'. It is also without the article, 
 simjily because it is cither the predicate or in the construct 
 state. Hence tliere is no ground for the supposition tliat its 
 indefinite form marks the introduction of the Sabbath as a new- 
 thing hitherto unknown. 
 
 31. *!?, xisiov Sej)t. coriander. 'AiyuTrioi lyjw, Aip^ol yoib, 
 
 quotes Celsius from the annotator of Dioscorides when speak- 
 ing of this plant. Yoih is evidently the Heb. '^3. Corian- 
 drum Sativum is an umbelliferous plant, the leaves of which 
 are used in soups and salads. Its seeds are globular, 
 about the size of a pepper-corn, and of a greyish colour. Tliey 
 form an agreeable spice, employed by confectioners, druggists, 
 and distillers. This plant is common in Egypt and other 
 parts of Africa, Arabia, Persia, India, and the south of Europe, 
 and is cultivated in some parts of England. 
 
 3C. "i^i? Sheaf of corn. In the present chapter alone, 
 Omer, a dish or other vessel containing probably the grain 
 obtained from the sheaf, and, therefore, always nearly of the 
 same size and so fitted to be a rough measure. It is to be 
 distinguished from the homer i^n which contained 1 ephahs 
 and therefore 100 omers. 
 
 And all the assembly of the sons of Israel set out from Elira and 
 came unto the -wilderness of Sin, ■which is between Elim and Sinai, on 
 the fifteenth day of the second month of their departure out of the 
 land of Mizraim. 2 And all the assembly of the sons of Israel mur- 
 mured against Moses and Aaron in tlie wilderness. 3 And the sons 
 of Israol said unto them, Would that we had died Ijy the hand of the 
 Lord in the land of Mizraim, when we sat by the flesh pot, when 
 we ate bread to the full ! For ye have brought us forth into this 
 wilderness to slay all this congregation with liunger. § 18- 
 
 4 Then said the Lord unto Moses, Behold, I will rain for you 
 bread from heaven, and the people shall go out and gather a certain 
 rate every day, that I may prove them whether they will walk in my 
 law or not. 5 And it shall be on the sixth day that they shall pre- 
 pare that which they bring in, and it shall be twice as much as they 
 gather daily. And Moses and Aaron said unto all the sons of Israel, 
 At even, then shall ye know that the Loud hath brought you out of 
 the land of Mizraim. 7 And in the morning, then ye shall see the 
 glory of the Lord, since he heareth your murmurings against the 
 
158 QUAILS AND MANNA. 
 
 Lord : and what are we that ye murmur against us? 8 And Moses 
 said, When the Lord giveth you in the evening flesh to eat, and hread 
 ill the morning to the full, since the Lord heareth your murniurings 
 which ye murmur against him, what then are we 1 Your murmurings 
 are not against us but against the Lord. 9 And Moses said unto Aaron, 
 Say unto all the assembly of the sons of Israel, Draw near before the 
 Lord, for he hath heard your murmurings. 10 And it came to pass, 
 when Aaron spake unto all the assembly of the sons of Israel, that 
 they turned toward the wilderness ; and behold the glory of the Lord 
 appeared in the cloud. If 26. 
 
 11 And the Lord spake unto Moses saying, 12 1 have heard the 
 murmurings of the sons of Israel : speak unto them, saying, Between 
 the evenings ye shall eat flesh, and in the morning ye shall be filled 
 with bread : and ye shall know that I am the Lord your God. 
 
 13 And it came to pass at even, that quails came up and covered the 
 camp : and in the morning the dew lay round about the camp. 14 
 And the dew that lay went up : and behold upon the face of the wil- 
 derness, something fine and crisp, fine as the rime on the ground. 15 
 And the sons of Israel saw it, and said one to another, It is manna. 
 For they wist not what it was. And Moses said unto them, It is 
 the bread which the Lord hath given you to eat. 16 This the thing 
 which the Lord hath commanded ; Gather of it every man accord- 
 ing to his eating, an omer to the poll for the number of your 
 persons ; take ye every man for them that are in his tent. 1 7 And 
 the sons of Israel did so, and they gathered, some more, some less. 18 
 And they meted it with the omer, and he that gathered much had 
 nothing over, and he that gathered little had no lack : they gathered 
 every man according to his eating. 19 And Moses said unto them, 
 Let no man leave of it till the morning. 20 And they hearkened not 
 unto Moses ; and some left of it till the morning, and it bred worms 
 and stank : and Moses was wroth with them. 21 And they gathered 
 it every morning, every man according to his eating : and when the 
 sun waxed hot it melted. 
 
 22 And it came to pass on the sixth day, that they gathered twice 
 as much bread, two omers for each one, and all the rulers of the 
 assembly came and told Moses. 23 And he said unto them. This is 
 that which the Lord hath spoken. To-morrow is the rest of the holy 
 Sabbath unto the Lord : bake that which ye will bake, and seethe 
 that which ye will seethe, and all that remaineth over lay up for you 
 to be kept until the morning. 24 And they laid it up till the morn- 
 ing, as Moses bade : and it did not stink, neither was there any worm 
 therein. 25 And Moses said. Eat it to-day, for to-day is the Sabbath 
 unto the Lord : to-day ye shall not find it in the field. 26 Six days 
 
EXODUS XVT. 159 
 
 yo sliall gather it ; and on the seventh day, the Sahhath, on it tlmro 
 shall be none. 27. And it came to pass on the s(!ventli day, that 
 some of the people went out to gather, and they found none. § 19 
 
 28 And the Lord said unto Moses, How long refuse ye to keep my 
 conmiandmcnts anil my laws ? 29 See ye that the Louu hath given 
 you the Sahhath ; therefore he giveth you on the sixth day the bread 
 of two days : abide ye every man in his place ; let no man come out 
 of his place on the seventh day. 30 And the people rested on the 
 seventh day. 31 And the liouse of Israel called the name thereof 
 manna : and it was like coriander seed, white ; and the taste of it was 
 like a cake made with honey. 
 
 32 And Moses said, This is the thing Avhich the Lord hath com- 
 manded, P'ill an omer of it to bo kept for your generations, tliat they 
 may see the bread wherewith I fed you in the wilderness, when I 
 brought you forth from the land of Mizraini. 33 And Moses said 
 unto Aaron, Take a pot and put therein an omer full of manna, and 
 lay it up before the Lord to bo kept for your generations. 34 As 
 the Lord commandiHl Moses, so Aaron laid it up beforo the testi- 
 mony to be kept. 35 And the sons of Israel ate manna forty years, 
 until they came to a land inhabited : they ate manna iintil they came 
 to the border of the land of Kenaan. 3G And the omer was the tenth 
 part of the ephah. , 
 
 The subsection containing this chapter and the following 
 two records the important particulars of the journey from 
 Elim to Sinai. In Numbers xxxiii. 10-15 arc enumerated 
 five stations between these points, of which only the second, 
 the wilderness of Sin, and the last, Rephidim, are mentioned 
 here. The present object of the historian is to notice the pro- 
 vision, protection, and government of the people in their 
 wandeiings. They were provided with quails, manna and 
 water from the rock ; they were protected from the enemy in 
 the victory they gained over Amalek ; and they were governed 
 by Moses with the advice of Jethro, his father-in-law. The 
 mixture of evil with good which is displayed in tlie conduct 
 of the people, is what might be expected from a tribe of fidlen 
 men, long corrupted by the habits of bondage, under a nation 
 ignorant of the God, or the law of trutli, when they are but 
 recently brought under the influence of the Spirit of truth, 
 freedom and holiness. 
 
 V. 1-3. The second ground of complaint among the multi- 
 
160 QUAILS AND MANNA. 
 
 tude is want of food. Any supplies they may have brought 
 from Egypt were now exhausted. All the assembly of the 
 sons of Israel. The difficulties of procuring water and food 
 were enormously increased to a collected host. The wives and 
 children who were scattered over the country as the Bedawin 
 or wanderers of the desert, were able to make some shift for 
 themselves, from the smallnessof their parties and their acquaint- 
 ance with a desert life. But the marshalled multitude in a 
 desei't, without a well-arranged commissariat, could only sub- 
 sist by supernatural means. And came into the tvilder- 
 ness of Sin. From Num. xxx. 1 0, it appears that when they 
 left Elim their first encampment was by the Red Sea. Pro- 
 ceeding at present from Wady Ghurundel, in two and a quar- 
 ter hours, we come upon Wady Useit, or Waseit, in which 
 are a few brackish springs, with groves of palms and tama- 
 risks. In four hours more we arrive at the point where W. 
 Shubeikeh and W. Humr unite to form W. Taiyibeh. Thence 
 to the plain on the shore of the Red Sea is a distance of two 
 hours. This is probably the place of encampment by the Red 
 Sea, where the people might have a supply of water, and ob- 
 tain a last view of the land of Egypt, and at the sametime 
 catch a glimpse of the mountain peaks towards which they 
 were journeying. Over the headland of Zelima, two hours 
 farther, lies the plain Murkhah, where there is also a fountain. 
 We may suppose the main body of the 600,000 sons of Israel- 
 ites spreading themselves over all the interval between Taiyi- 
 beh and Murkhah by the Red Sea. And went unto the wilder- 
 ness of Sin. The next station mentioned in Num. xxxiii. 11, 
 is in the wilderness of Sin. This region is said to be between 
 Elim and Sinai. It is more narrowly limited by the station 
 at the sea and Rephidim (xvii. 1). And though the station 
 at the entrance into this wildei-ness is the only one mentioned 
 here, yet we know from Num. xxxiii. 12-14, that two other 
 stations, Dophkah and Alush were occupied in it. Among the 
 three stations in this extensive range of desert at least a week 
 seems to have been spent. The tradition that they arrived here 
 on a Sabbath coincides well with the details of the narrative. 
 Yet the site of the present station is by no means determined. 
 From the Red Sea at Taiyibeh three routes to Sinai are pos- 
 sible: one southern, by the barren plain el-Kaa, lying along 
 
EXODUS, XV. 1. IGl 
 
 the gulf of Suez, and up the W. Hibran ; another interme- 
 diate, by tlio wadys Shellal, Mukattcb, Feiran, and Sheikh ; 
 and a third north of botli, by the W. Hurar, the Debbet er 
 Ramleh, and the \V. Sheikh, The intervening stations are the 
 wiklerness of Sin, Dophkali, Ahish, and Rephidim, all of 
 which being unknown fail to give us any aid in deterniiuing 
 the route actually pursued. The first route, however, extend- 
 ing to nearly 1 00 miles, while the others are about eighty 
 miles, may be rejected as too long for five days' march. If 
 the wilderness of Sin be the plain of el Kaa, the route must 
 have been through the wadys Mukatteb and Feinin, ;is this 
 alone of the remaining two touched on that plain. If it be 
 the Debbet er-Ramleh, the route must have been the most 
 northern of the three. Wady esh-Sheikh forms the closing 
 part of both these routes. The northern one seems the mo.st 
 open for a large body of men. The intermediate one is that pre- 
 ferred by most scholars. It merely touches upon el- Kaa at 
 Ain el-Murkhah. Its main attractions lie in the W. Mukatteb 
 and W. Feiran. The former, the written valley, is remarkable 
 for the number of its rude sculptures, consisting of inscriptions 
 in the Nabathjean, Greek, and Latin characters, and figiii-es of 
 men, animals, and some other objects, on the flat surfaces of 
 the free-stone rocks of which the valley is composed. But 
 these, though noticed by Cosmas as early as 535 A.c, are not 
 yet proved to have any connection with the Israelites, and more- 
 over are not confined to the Wady Mukatteb. Wady Feiran 
 contains the ruins of Feiran, the Faran of early Christian times, 
 the resort of pilgrims, and the see of a bishop as early as the 
 fourth century. Hence many have been disposed to find here the 
 Paran of Scripture, and thus establish at least one identification 
 of names in this region. But, 1, the narrative contains no men- 
 tion of Paran ; 2, the people did not reach the wilderness of 
 Paran till they had travelled at least five day.s' journey in a 
 northerly direction from Sinai (Num. x. 12, 33, xi. 3, 35, xii. 
 16); and, 3, the two occurrences of Mount Paran (Deut. xxxiii. 
 2 ; Hab. iii. 3) connect it with Sinai not more clo.sely than 
 Seir and Teman, and therefore afford a very precarious ground 
 for identification. These two passages, however, may have 
 led to a patristic identification of Mount Paran with Serbal, 
 the lofty five-peaked mountain south of W. Feiran. But even 
 
 L 
 
162 THE EOUTE TO SINAI. "" 
 
 if thisbeParan, the omission of so remarkable a name in the nar- 
 rative both here and in Num. xxx. is strongly against the hy- 
 pothesis that Israel travelled by this route. As there is nothing 
 in the text demanding this middle route, so there are some con- 
 siderations that seem not unfavourable to the one more to the 
 north. 1. There is but one station on the Red Sea. If the 
 line of march had lain in el-Kaa, there would have been more 
 than one on the shore. 2. The wilderness of Sin is said to be 
 between Elim and Sinai ; which agrees very well with Deb- 
 bet er-Ramleh, but can only be applied in a very loose sense 
 to el-Kaa. 8. The marching host would be kept as near the 
 wandering families and flocks as possible. This is favourable 
 to the line farthest north, and decidedly against that by el- 
 Kaa. For the wanderers would go as little toward the south 
 as possible, seeing they were eventually to turn to the 
 north. They would linger about the wadys, where water and 
 fodder were accessible. We can imagine some of them in the 
 wadys Mukatteb and Feiran, and still more in the wady Wutah, 
 and along the slopes of Jebel et-Tih, north of the Debbet er- 
 Ramleh. It would be very desirable that the collective body 
 that formed the centre of the horde, should be somewhere 
 between the wandering parties of women and young people, 
 and therefore in the south border of Debbet er-Ramleh. 4. 
 The wilderness of Sin would then be the Debbet er-Ramleh, or 
 " Sandy Plain," the first part of which, the Debbet en-Nusb, 
 would be reached in one day's march from Wady Taiyibeh, 
 and might be left in another march by penetrating into the 
 system of wadys that lie on its south side. 5. The stations 
 Dophkah and Alush, which possibly correspond with Wadj^s 
 Mureikhy and Akhdar, present no notable feature or incident, 
 and are therefore omitted in tliepresent narrative, a circumstance 
 not so likely in Wadys Mukatteb and Feiran. 6. The route 
 by Debbet er-Ramleh is the more open and easj- for a large 
 body of men. There are some very difficult passes in the 
 other route, which render it passable only for small companies 
 at a time, and, therefore, insuperable for 600,00.0 men in five 
 days' march. For all these reasons we must reject the route 
 by el-Kaa, unless we are prepared to take Jebel Um Shaumer, 
 the most southern peak of the mountain group, for Sinai. 
 And for some of them, chiefly 2 and 5, we are strongly 
 
EXODUS xvr. 1-3. 163 
 
 inclined to prefer the northern route, .as the most proL.able. 
 We are the more contented to rest in this conclusion, when 
 we imaf^ine the Wadys Mukatteb and Feiran, and all others 
 lying either south or north of Debbet er-Ramleh, abundantly 
 peopled with the women and young people under twenty years 
 of arje, who are disannexed from the central host. It 
 is extremely desirable that these, who are nearly double the 
 number of the full-grown men, should have as much scope us 
 possible in the environs of the main body, for the sustenance 
 of themselves, and their flocks and herds. We do not feel at 
 liberty to confine them even to the south of Jebel et-Tih, the 
 great cretaceous range, running in an ea.'^t-south-eastern direc- 
 tion, and separating et-Tih, or the wilderness of Paran, from 
 the mountainous region of the south. For these roaminff 
 companies could only, in a very limited degree, partake of the 
 miraculous supplies, especially of water, afl^oi'dcd to the con- 
 gregated host, and must, therefore, have an ample range for 
 the water and herbage that ^vill meet the most pressing wants 
 of their numerous cattle. 
 
 Assuming, then, that Debbet er-Ramleh is the wilderness of 
 Sin, we ascend W. Humr, which, according to Robinson, is 
 broad, and opens out into a large plain, with another broad 
 w\ady coming into it from the east. The plain is contracted 
 by Sarbut el-Jemel into a wady, where the limestone gives 
 j)lace to the sandstone. A broad belt of sandstone runs 
 between the limestone of Jebel et-Tih, and the granite of the 
 Jebel et-Tur, to which Sinai belongs. After passing this 
 wady, which contains some specimens of the rock sculptures, 
 the road again emerges on a broad plain sprinkled with 
 herbage. Somewhere about the entrance of Wady en-Nu.sb, 
 in which is a fine spring not fiir from the route, we may sup- 
 pose the host to have encamped in the wilderness of Sin. On 
 the fifteenth day of the second month of tlteir departure, that 
 is, of the year of their departure. A full month, therefore, 
 after they left Riimeses, they reached the wilderness of Sin, 
 with resources completely exhausted. 
 
 v. 2, 3. All the assemhhj. This refers we conceive to the 
 600,000 men of the marshalled host. Muvmured atjainst 
 Moses and Aaron. The want of food now beLran to be 
 
164 THE PROMISE OF BREAD. 
 
 sharply felt. They saw nothing but starvation before them, and 
 they regarded Moses and Aaron as the authors of their present 
 strait. 
 
 V. 4-10. He that destroyed the harvest of Egypt by the 
 hail and the locust now engages to rain bread for them from 
 heaven. Gather a certain rate every day. This was to be 
 daily bread. That 1 may prove them. As the abundance of 
 Egypt vanished away before the indignation of the Lord, so 
 the very barrenness of the wilderness gave way to the bounti- 
 ful hand of the Lord, supplying their daily wants. In all 
 this he was continuing the process of their probation. Their 
 patience, faith, dependence, and thankfulness of spirit, were 
 constantly put to the test in their present experience, v. 5. 
 On the sixth day double allowance shall be gathered. This 
 is one element in the miraculous nature of the present supply. 
 They shall prepare, measure, pound, or grind the whole 
 quantity gathered (Num. xi. 8), It may also extend to the 
 cooking (v. 23). v. 6, 7. Moses and Aaron now communicate 
 the benignant design of the Lord to the people. Then shall 
 ye knotu. By experience of his wonder-working power they 
 would have a new proof that he had brought them out of 
 Egypt. They seemed to forget his wonders in Egypt, when 
 they ascribed their present position to Moses and Aaron. 
 Then ye shall see the glory of the Lord. This is the parallel 
 of the preceding sentence. The glory of the Lord is seen, 
 when his hand is put forth for the protection of his people, by 
 the discomfiture of their enemies, and for their preservation 
 by the preternatural bestowment of the means of life. Since 
 he heareth your miirmurings. In his long-suffering mercy 
 he will give another proof of his presence and love, that his 
 people may at length lay aside their impatience and unbelief, 
 and feel that their murmming is really against the Lord, and 
 not against the mere executors of his will. v. 8. Moses alone 
 now explains to the people what the Lord is about to do. 
 V. 9. He then directs Aaron to summon the people before the 
 Lord, that is, to draw near to the place where the pillar of 
 cloud and fire was. v. 1 0. The people at the word of Aaron 
 turned toward the wilderness. The glory of the Lord 
 ai^peared in the cloud. Such a dazzling brightness burst 
 through the cloud as manifested the immediate presence of the 
 Lord. 
 
EXODUS XVI. 11, 12. 165 
 
 V. 11, 12. The Lord, having now manifested his glorious 
 presence in the cloud to the beholding people, charges Moses 
 with a message to the people, promising relief to their hunger. 
 " Between the evenings," from the beginning of the evening 
 before sunset to the end of twilight (see on Gen. i. 4). Ye 
 shall knoiv that I am Jehovah your God. The instruction of 
 his people is a primary object with God. He has gifted them 
 with reason, and he expects to be served with the understand- 
 ing and the will. This can be done only so far Jis they know 
 liim to be God, the Eternal and Almighty, to be Jehovah, the 
 Creator and Upholder of all things, and to be their God, to 
 whom they are reconciled through his pardoning, redeeming, 
 and quickening mercy. It is manifest that every event in 
 his gracious dealings with thera is a step in the process of 
 their spiritual training. This alone will explain the various 
 preparatory steps in this miraculous interposition. He first 
 allows the people to feel their need (i. 3), then he intimates 
 his intention to Moses, then Moses and Aaron admonish the 
 people, then Moses announces the promise of food, then Moses 
 directs Aaron to call the people before the Lord, then the Lord 
 manifesting his presence recapitulates his message to Moses, 
 and lastly performs his promise. 
 
 V. 13-21. The performance of the promise is now recorded. 
 Quails, literally " the quail " in a collective sense, a well-known 
 species of migrating bird, that passes the winter in inner 
 Africa and the summer in the northern regions. These are 
 brought in great numbers to the camp of Israel, when being 
 wearied with their long flight, they are easily taken and 
 killed. The miracle consisted in bringing the quails at the 
 stated time to the required place, and in suflicient numbers 
 for the supply of a large host, and in announcing beforehand 
 their arrival. 
 
 Cavie up. Came up on the wing, and therefore made 
 their appearance from a lower gi-ound in the air. And filled 
 the camj-), alighted on the area occupied by the wide-spread 
 host. Tlie dew lay. Literally, there was a lying or layer of 
 dew, a deposit on the surface from the surrounding atmo- 
 sphere. We say a fall of dew. The former is the more exact 
 figure. 
 
 v. 14-, 15. Tlie dew that lay went up — a natural figure for 
 
16' 6 THE PROMISE OF BREAD. 
 
 the evaporation of the dew that had fallen during the night. 
 Something fine and crisp,- fine as the rirae on the ground. 
 This indicates a small grain, scaled or hardened after the dry- 
 ing up of the moisture. The smallness or fineness of the 
 grain is compared with that of the rime or hoarfrost on the 
 ground. "VVe shall have other qualities of the jnanna as we 
 proceed (v. 31). It is manna. The original words, ^<^i"i t^ 
 are generally rendered as in the margin of our authorised ver- 
 sion, '^ What is this ? " But the former rendering appears to 
 be demanded by the following reasons: — 1. "What is this" 
 is expressed by a different phrase, HiHTiD in the next sentence. 
 The Masoretes favour this distinction by pointing x^n |0 not 
 S<^n"}D as in Dan. jii. 1 5. 2. The explanatory sentence, " for 
 they wist not what it was " is superfluous, if the latter meaning 
 of fc^iK JO be taken. For the question, "What is this?" im- 
 plies that they knew not what it was. The presence of this 
 sentence, therefore, suggests another meaning for the previous 
 words. 3. The former meaning gives a significance to the 
 explanatory clause. The people say one to another in an in- 
 quiring way, " It is manna." By a common law of analogy 
 or conversational generalization they give it the name of a 
 comparatively scanty product of nature, to which it bears a 
 considerable resemblance in locality, colour, form, and perhaps 
 taste, though it differs in origin, season, quantity, and other 
 properties. They do this in the ignorance" of the moment. 
 This is what is expressed by the explanatory clause — "for 
 they wist not what it was." They had no name for a new 
 product, and they take the common method of calling it by 
 the name of that which most nearly resembled it. Moses does 
 not reject the name, but proceeds to explain the nature and 
 origin of that which they had so named provisionally. It is 
 the bread. Such is its nature. Which the Lord hath given you. 
 Such is its origin. 
 
 The natural manna is gathered early in June, a month later 
 than the present time, and in small quantity, not sufficient for 
 the chief support of life. The supernatural manna was gathered 
 every day. Sabbaths excepted, throughout the whole year, and 
 in quantities sufficient for the main sustenance of a nation of 
 at least 1,600,000 souls during a period of forty years. 
 
EXODUS XVI. 22-27. ]G7 
 
 V. lG-21. The manner of gathering the manna is licre pre- 
 scribed. Every man acconl'uKj to his eating, according to 
 the number of his family. Tiiis is exphiined by the following 
 words. An omer (see v. 3G), to the jioll for the number of your 
 jx'rsons. This was the rate at which each gatherer was to 
 aim. For them that are in his tent. The tent (Geu iv. 20) 
 is an awning or outside covering of any kind over the wooden 
 poles or framework which formed the principal feature of the 
 booth. The tent was older than the deluge, and the phrase, 
 " them that are in his tent," indicates a man's family or com- 
 pany, Avhatever might be the covert under which they took 
 slielter in the desert. It does not therefore determine that 
 all or any were actually possessed of fully-cqui])ped tents of 
 hair-canvass, but that in general each had a family or com- 
 pany with which he tabernacled as best he could in this tem- 
 porary mode of life. v. 17, 18. And they gaiherad some 
 nnore, some less. Every man endeavoured to gather at least 
 as much as would serve his need, but some were more success- 
 ful than others in the unmeasured result. And he that ga- 
 thered much had nothing over. If the grasping hand of 
 covetousness or a more favourable ground occasioned a greater 
 gathering by some than by others, yet was the omer filled for 
 each, and neither more nor less. A potent argumiiit to teach 
 them, if they would learn, that all men are equal in the sight 
 of our heavenly Father. There was a miracle here, take it 
 how we will ; an'd it would be the height of absurdity to 
 meddle with the natural meaning of the words in order to 
 give a simpler form to the miiaculous act. He that distri- 
 buted his bounty here could equalise each single gathering as 
 easily as the collected whole with the ration allotted to each. 
 V. 1 0-21. Let no man leave of it till the morning. Another 
 mighty leveller for all the selfishness of pride. No store is 
 to be accumulated. It was in vain that any one disobeyed 
 this command. That which was reserved h'lU the second day 
 became })utrid. This in itself w^as miracul-a^s, as the natural 
 manna kept for a considerable time. jXnd when the sun 
 VKixed hot, it melted. The portion that was ungathered ia 
 this manner disappeared. 
 
 V. 22-27. Not only the supply, but the manner of it is 
 miraculous. On five days a quantity sufficient fur one day 
 
168 THE PEOMISE OF BREAD. 
 
 on the sixth enough for two days, and on the seventh none 
 whatever is found. A II the rulers of the assembly. These are 
 the heads of tribes, and of father's houses (Num. iii. 24, 30, 35). 
 Came and told Moses. Moses had not communicated the 
 intimation that on the sixth day they would receive a double 
 supply. The arrangement was a deviation from the law of 
 nature, which knows nothing of a seventh day's rest. The 
 phenomenon, therefore, demanded an explanation. To-morrovj 
 is the rest of the holy Sabbath to the Lord. The word " rest " 
 is here put first, because the thing to be noted is the cessation 
 of labour on the morrow as a reason for the double supply on 
 the sixth day. It does not appear that the rulers were un- 
 acquainted with the Sabbath. But they had no experience 
 hitherto of a special provision on the Lord's part for its con- 
 venient observance. In the annual return of the ordinary 
 harvest a store was laid up for the year from which they coul4 
 supply themselves for the Sabbath. But now they were 
 nourished from day to day. Hence the necessity of a double 
 ration on the sixth day, if the Sabbath was to be duly kept. 
 It is possible that the Sabbath was imperfectly observed, or 
 altogether neglected during the bondage of Israel in Egypt, 
 though there is no positive indication of this in the text. 
 That it should have been forgotten, however, is contrary to 
 the traditionary customs of many other nations besides the 
 Jews. Traces of the septenary division of time have been 
 found among the Egyptians, Hindoos, Chinese, and Peruvians. 
 From the first of these it is said (Dion Cassius) to have passed 
 to the Greeks, Romans, and the Teutonic nations. If it has left 
 its mark on those scattered Gentiles, much more must it have 
 been remembered among the chosen people who were so near 
 the origin of mankind, and seem to have possessed a continued 
 thread of well-authenticated tradition. All that remaineth 
 over, after partaking for the day, of the two omers which had 
 been prepared fo;; ''ood in whatever manner they pleased. Lay 
 up for you >^^ 4^,11 fo^* eating on the following da}^ Hence 
 Moses says on tiiv>3abbath (v. 25) not, "bake or seethe," but 
 "eat it." V. 24. It did not stink. That it should have be- 
 come putrid the day after being cooked is no new difficulty, 
 when we are in the region of the miraculous, v. 25, 26. 
 Directions are now explicitly given regarding the days on 
 
EXODUS XVI. 28-31. 169 
 
 which the manna was to bo gathered, v. 27. Some of the 
 j)cople, from inadvertence or ignorance of tlie directions given, 
 make the experiment, and find the prophet's word good. 
 
 V. 28-31. The tran.sgressors are now rebuked through 
 ;Moses for their heedless disobedience. My covimandmenta 
 and my Imvs (see on Gen. xxvi. 5). The former probal^ly 
 refer to tlie special regulations concerning the manna ; tiie 
 latter to the standinf; institution of the Sabbath, v. 29. The 
 Lord hath given you the Sabbath. There is in the previous 
 passage no express giving of the Sabbath, but rather a tacit 
 assumption that it has been already given. This is in 
 accordance with its institution at the creation of man recorded 
 in Gen. ii. 1-3. It is here to be noted that the Sabbath is a 
 gift to man, who is doomed to labour in his fjillen state (Gen. 
 iii. 17-19). A periodical recurrence of relief from labour and 
 leisure for fellowship with God and with one another is a pre- 
 cious boon of heaven to the toil-worn in body or mind. 
 Abide ye every man in his place. Come not out for any 
 business, such as gathering manna. They were at liberty to 
 go abroad for any purpose accordant with the Sabbath, such 
 as attendance on the holy convocation (Lev. xxiii. 3, Acts xv. 
 21). Even works of necessity or mercy, that cannot be put 
 off till tlie next day, are not regarded as a real bieach of the 
 Sabbath (Matt. xii. 1-13, Mark ii. 23-28). There seems to 
 have been no limit to the distance to be walked on the Sab- 
 bath beyond that of convenience, leisure from business, and 
 release from toil. The Rabbinical rule of later times, how- 
 ever, was that a Sabbath day's journey should consist of 
 two thousnnd cubits, about five or six furlongs. This was 
 imagined to be the distance of the remotest part of the camp 
 from the tabernacle. It was the distance of the Mount of 
 Olives from Jerusalem (Acts i. 12). v. 30. Rested, ^na^h, 
 kept the Sabbath, or day of rest. 
 
 v. 3 J . We have already seen that the manna from heuven 
 (Ps. Ixxviii. 24, cv. 40) was like a fine grain, as small a>s the 
 hoar-frost. We are now informed that it was like coriander 
 seed in form, of a whitish colour, and of the taste of a 
 cake made with honey. It could be also baked or seethed ; 
 and this is in accordance with the statementin Num. xi. 7, 8. 
 " And the manna was like coriander seed, and the colour 
 
170 THE PROMISE OF BREAD. 
 
 thereof as the colour of bdellium. And the people M^ent 
 about and gathered and ground it in the mill, or beat it in 
 the mortar, and baked it in the pan, and made cakes of it; and 
 the taste of it was as the taste of oil cates." From the de- 
 scription given above, it will be apparent that the miraculous 
 manna bore such a resemblance to the natural pi'oduct so 
 called, as to lead to the employment of a name common to 
 both. But the natural manna differed from the supernatural 
 in its chemical ingredients ; the former being of a gummy or 
 resinous nature, and the latter containing a farinaceous ele- 
 ment. Hence the latter could be ground and baked into 
 bread or boiled into pottage, for which the former was only a 
 condiment. The natural manna also could be kept for years ; 
 the supernatural became putrid in a night. Other differences 
 have been noted on verses 14, 15. The taste of the "cake 
 made with honey " was probably much the same as that of 
 the " oil cates." But the one may refer, as some think, to 
 the taste of the raw and the other to that of the baked 
 manna. The colour of bdellium when fresh and pure was 
 probably whitish. 
 
 v. 32-36. This great gift of bread from heaven to the 
 chosen people during forty years in the wilderness was worthy 
 to be had in perpetual remembrance. It was in itself a mar- 
 vellous boon ; it taught the grand lesson of entire dependence 
 upon the Almighty Father of all ; and it was a striking type 
 of the bread of God, which cometh down from heaven and 
 giveth life unto the world. Hence the command to lay up 
 an omer-full of the manna to be kept for the generations to 
 come. v. 33. A pot The word in the original occurs only 
 here, and probably denotes a more permanent vessel than a 
 mere basket. In the Sept. we find gtuimov j^jcoZv, a golden 
 jar, a rendering which is adopted in the epistle to the 
 Hebrews (ix. 4). Before the Lord. This is explained in the 
 next verse by the phrase, " before the testimony." This tes- 
 timony of God to the great principles of morality was the law 
 written on the tables of stone and deposited in the ark (xxv. 1 6), 
 thence called the ark of the testimony. "Before the testi- 
 mony," therefore, means in the ark of the testimony (Heb. ix. 4), 
 whence, however, it had disappeared in the time of Solomon 
 (1 Kings viii. 9). v. 34. So Aaron laid it up. .This act of 
 Aaron must have been performed after the ark was made and 
 
EXODUS XVI. 31-3G. " 171 
 
 the tables of stone were deposited in it. Tlie record of it, 
 though not written till after these events, is appended here to 
 complete all that is necessary to ho told concerning tlie 
 manna. v. 35. Ate 7nanna forty years. We are told in 
 Jt)shua V. 1 2, that the manna ceased on the morrow after they 
 had eaten of the new corn of the land, which was on the mor- 
 row after the passover. As the 'manna commenced on or 
 after the fifteenth day of the second month, and therefore a 
 month after the passover in Egypt, the people ate of the 
 manna forty years wanting a month. Until they came to a 
 land inliahltcd. In contrast with the wilderness, in which 
 were only wanderers and not settled inhabitants. This verse 
 determines, in a general way, the place as well as the time of 
 the ceasing of the manna, more widely in the phrase quoted, 
 and more strictly in the words, " until they went to the bor- 
 der of the land of Kenaan." There can be no doubt that the 
 people had in most places, and especially when they had 
 made the conquest of Persia, some ordinary supplies of food. 
 But those who needed would still go out to gather, until the 
 supply of the new corn of the land satisfied the demands of 
 all. This verse was no doubt added when Moses was revis- 
 ing and completing his materials for Exodus, in the plains of 
 Moab, by Jordan, near Jericho (Num. xxxvi. 13), or in the 
 valley over against Beth-peor (Deut. iii. 29). The sentence 
 is evidently such as might be written by a prophet who was 
 aware that the forty years of wilderness life were drawing to 
 a close, and perceived the supply of manna waning to its 
 end, according as the natural products of the land were 
 approaching to a full satisfiiction of the people's wants. 
 
 V. 3G. The oracr. This name of a measure seems to have 
 gone out of use in the space of forty years. Moses, tlure- 
 fore, in the revising of the book of Exodus at the end of tiiat 
 period, takes occasion to add that the omer was the tenth [tart 
 of an ephah. Josephus (viii. 2. 1 1) assumes the bath or ephah, 
 to be equal to 72 xestai. Now, it was estimated by Bertheau 
 that a bath or 
 
 metretes =12 choes = 8.GG9G gal. 
 
 chous = G xestai = .7225 ,, 
 
 sextary or xestes=: 2cotyla;= .1204 „ 
 cotyla = .0G02 „ 
 
172 WATER FROM THE ROCK, 
 
 Theomer would thus be .8669 gal, or about 7 pints. Ac- 
 cording to the Rabbins, however, a log was equal to the contents 
 of six eggs ;and, therefore, a bath, orephah, containing 72 logs, 
 held according to theestimateofThenius, 4.4286 gal., and conse- 
 quently the omer .4428 gal., or above 3| pints. Now, 3 pints 
 of meal is sufficient, on an average, for the daily support of 
 each member of a family. As the manna, then, would be 
 pure nutriment, without any considerable loss in the prepara- 
 tion, we must regard the Rabbinical estimate as a close approxi- 
 mation to the truth, and that of Josephus as an exaggeration. 
 This author is not precise in his identifications ; as he makes 
 the fourth part of a cab =xestes= .1204 gal, 
 
 cab = .4816 
 6 cabs =seah = 2.8896 
 8 seahs = bath =8.2688. 
 His value is thus only approximate. But in III. vi. 6, the 
 omer is made = 7 cotylae = .4214 gal., and therefore the bath 
 = 4.214. This, we perceive, deviates much from his other 
 estimates, and approaches very nearly to that of the Rabbins. 
 We subjoin a table of Hebrew measures of capacity: — 
 
 
 
 
 
 Gal. 
 
 Quart. 
 
 Pint. 
 
 Homer =10 ephahs 
 
 or baths 
 
 = 
 
 44 
 
 
 
 
 Ephah = 3 seahs = 
 
 = 10 
 
 omers 
 
 = 
 
 4 
 
 
 1.4 
 
 Seah = 6 cabs 
 
 
 
 =. 
 
 1 
 
 
 1.8 
 
 Omer = 
 
 
 
 : 
 
 
 
 
 1.54 
 
 Bath = 6 bins 
 
 
 
 
 
 4 
 
 
 1.4 
 
 Hin =12 logs 
 
 
 
 = 
 
 
 
 2 
 
 1.9 
 
 Log = 6 eggs 
 
 
 
 =^ 
 
 
 
 
 
 0.5 
 
 XVII. ROCK STRICKEN. AMALEK SMITTEN. 
 
 1. D''TDi Rephidim, r. spread out, rest tipon. Piel. sup- 
 port. 
 
 6, ^jn Horeb. Drought, waste. 
 
 7. i^sp Massah, irnpaei/.hi, temptation. •"'^'''lO Meribah, Xoibi- 
 friSig, chiding, strife. 
 
 9. J?^cnn^ Jehoshua, Jehovah saves. See Num. xiii. 1 6. 
 
EXODUS XVII. 173 
 
 15. *B3n^n^ Jehovah -nissi, the Lord my banner. 
 
 2. ^3ri Give ye, referring to Mcses and Aaron. Some SISS., 
 the Sam., Sept., Targ. and Vulg. have njn^ agreeing with 
 Moses alone. It is an easier reading. 
 
 11. Iiv VT in both cases is the reading of tlie Sam., Sept., 
 Targ., Syr. and Vulg. This also is an easier reading. 
 
 11. '^'^^ ChuT, noble. '^J'^^N either ^?'77i9ie«s, the substantive 
 for the adjective, or firm, the singular, not the plural, because 
 Moses held up only one hand at a time. 
 
 13. ^ns lurile. "^^'^ has occurred in Exod. v. C, denoting 
 a scribe or accountant. 
 
 IG. >^1 D3 throne of Jah. D3 is here supposed to be for 
 HD3^ which is indeed the reading of the Sam. for these four 
 letters. This meaning of the word is found in the Targ., 
 Arab., Pers. and Vulg. The Sept. has ev '^u^] y.^v^paicf, evi- 
 dently reading ^'03. One M.S. is said to have D3, which is 
 a favourite reading with many expositors. It is, however, 
 without support, and besides affords no better sense than the 
 common readincj. 
 
 And all the assembly of the sons of Israel set out from the wil- 
 derness of Sin, after their journeys, according to the mouth of the 
 Lord ; and they pitched in Rephidim ; and there was no water for 
 the people to drink. 2 And the people chid with Moses, and .said, 
 Give us water to drink. And Moses said unto them, "Why chide ye 
 with me 1 Why tempt ye the Lord ? 3 And the people thirsted there 
 for water, and the people murmured against Moses ; and they said, 
 AVlierefore is this that thou hast brought us up out of Mizraim to kill 
 mo and my sons, and my cattle with thirst 1 4 And Moses cried unto 
 the Lord, saying. What shall I do unto this people ? They are almost 
 ready to stone me. 5 And the Lord said unto Moses, Pass before 
 the people, and take with thee of the elders of Israel ; and thy rod 
 wherewith thou sniotest the river, take in thy hand and go. 6 Be- 
 hold, I stand before thee there upon the rock in Horeb ; and thou 
 shalt smite the rock, and water shall come out of it, and the people 
 shall drink. And Moses did so in the eyes of the elders of Israel 
 7 And he called the name of the place Massah and Meribah, becau.se 
 of the chiding of the sons of Israel, and of their tempting the Lord, 
 saying, Is the Lord in the midst of us or not ? T -^ 
 
 8 Then came Amalek and fought with Israel in Pojiliidim. And 
 Moses said unto Joshua, Choose us out men and go out, fight with 
 
174 THE KOCK IN HOREB STRUCK. 
 
 Amalek : to-morrovv I will stand on the top of the hill and the rod 
 of God in my hand. 10 And Joshua did as Moses said to him, and 
 fought with Amalek : and Moses, Aaron and Hur went up to the top 
 of the hill. IT And it came to pass, when Moses held up his hand, 
 that Israel prevailed ; and when he let down his hand, Amalek pre- 
 vailed. 12 And the hands of Moses were heavy, and they took a stone 
 and put it under him and he sat upon it : and Aaron and Hur 
 stayed up his hands, the one on this side and the other on that side ; 
 and his hands were steady until the going down of the sun. 13 And 
 Joshua discomfited Amalek and his people with the edge of the 
 sword. IF 29 
 
 14 And the Lord said unto Moses, Write this for a memorial in the 
 book, and rehearse it in the ears of Joshua : for I will utterly blot out 
 the remembrance of Amalek from under heaven. 15 And Moses built 
 an altar, and called its name JehoA'ah-nissi. 16 And he said. Because 
 a hand was upon the throne of Jah, the Lord will have war with 
 Amalek from generation to generation. 1 7 ^^^ 30 
 
 V. 1-7. The striking of the rock in Horeb. All the 
 assembly. The attention of the reader is still kept to the 
 marshalled host. Set out They had passed two Sabbaths, 
 and the intervening week at the stations in the wilderness of 
 Sin. After their journeys. There may be here a passing 
 allusion to the two stations, Dophkah and Alush, which, as 
 they were included in the wilderness of Sin, and were not 
 the scenes of any new event of importance, are therefore 
 omitted from the present narrative. According to the mouth 
 of the Lord, who by the pillar of cloud and fire undertook 
 their guidance (xiii. 21, 22). Pitched in Rephidim. This 
 is to be sought in the Wady Sheik, which runs in the form 
 of an arc around the north of that cluster of mountains to 
 which the general name of Horeb appears to have been given. 
 It was certainly arid and waste as its name implies. Rephidim 
 was a wide-spreading plain at the base of the mountain, fit 
 for encampment, but destitute of water. It is placed with 
 some probability on the north-east of the mountainous block. 
 V. 2. The ijeople chid with Moses. They had probably en- 
 dured the almost intolerable thirst for some time in silence, 
 expecting that Moses would find means to extricate them 
 out of this new difficulty. At length, impatient of delay, 
 they break out into unmerited reproaches, as if he were 
 
EXODUS XVII. 8-13. 175 
 
 trifling with their sufferings. Give us wafer. They evi- 
 dently recognise the divine eonmiission of Moses, and ex- 
 pect hira to have interlercd on their behalf before now. 
 Why tempt ye the Lord ? He reminds them that he was but 
 an agent, and that the Lord alone was to determine the time 
 and way of their deliverance. Against him therefore they 
 were really nnninuring. v. 3. And the peojjle thirsted. 
 Their distress became every moment more insufferable. To kill 
 me. Each in his impatience begins to speak for himself, as he 
 pines after the refreshing draught for himself, his household 
 and his flocks, v. 4. And Moses cried unto the Lord. The 
 occasion for importunate supplication is come. Moses was 
 in perplexity and danger. " It is only to wait a little, and 
 they will stone me." v. 5. The Lord is not slow to answer. 
 Fass before the people. Go on in advance of them. TaJce 
 with thee of the elders of Israel, as concurrents and witnesses 
 of thy acts ; that no one may say that the Lord did not work 
 by him, but that fountains were there from of old, (Ra.shi). 
 And thy rod, wherewith thou smotest the liver, wherewith he 
 was now about to smite the rock for water, v. 6. Behold, I 
 stand before thee there. The Lord was to be there, probably 
 in the pillar of cloud to manifest his power. Upon the rock 
 ill Iloreb. The mountain was towering on the right of the 
 people. Toward this Moses was to approach till he reached 
 " the rock," the projecting cliff which he was to strike. 
 Re])hidim was a day's march from Mount Sinai (xix. 1). 
 This is sufHcient to prove that the rock in Horeb was no 
 the large boulder in the valley below Mount Sinai which tra- 
 dition points out to the traveller. And Moses did so in the 
 sijht of the elders. And the Lord was -.there to give forth 
 the reviving streams even from the hard rock. It was there 
 demonstrated that the Lord was indeed in the midst of them 
 to make their bread and their water sure, and to reaftirm the 
 heavenly mission of his servant. At this now blessed spot 
 they abode for the remaining days of the week. 
 
 V. S-1 3. Amalek smitten. Then came. The country of 
 these noraades lay south of the Philistines (Gen. xiv. 7). 
 They went therefore out of their own territory to assail the 
 Israelites. As their pasture-grounds penetrated far into the land 
 of Kenaan (Judg. v. 1 4- ; xii. 1 5), they would regard with a 
 
176 AMALEK SMITTEN". 
 
 hostile feeling a people who were on the way to take posses- 
 sion of that country. With them, accordingly, first after the 
 political independence of Israel was established, began the 
 Gentile antagonism to the people of God (Num. xxiv. 20) to 
 make its appearance. And fought with Israel. It appears 
 from Deut. xxv. 17, 18, that this was an attack upon the rear 
 of Israel when they were faint and weary. In Rephidim, a 
 part of the great plain er Ramleh, where there was space for 
 a military encounter, v. 9. Joshua is here mentioned for 
 the first time. His original name was Hoshea (Num. xiii. 
 8, 1 G), but Moses changed it to Joshua, partly we may suppose, 
 in allusion to the event now about to be recorded. He is the 
 ninth in descent from Joseph, and of course the eighth from Eph- 
 raim(l Chr. vii. 20-27). He is thus the representative of one of 
 the most important tribes of Israel. Choose us out men. 
 Israel was now to gird on his sword and contend for his 
 national independence. This was evidently no flying raid of 
 the Arnalekites, but a war of conquest. To-morrow the enemy 
 awaits them in battle array. / will stand on the top of the 
 hill. Moses with the rod of wonder-working power takes his 
 station on the neighbouring eminence (not inn but nv^^n), there 
 to take his appropriate part in the approaching conflict. 
 V. 1 0. Hur was the fourth in descent from Judah, and the 
 grandfather of Bezaleel (xxxi. 2, 1 Chron. ii. 9-20). As he 
 was the grandfather of a full-grown man, and a member of 
 the distinguished tribe of Judah, he was the meet companion 
 of Aaron in attendance upon Moses, v. 11, 12. Israel or 
 Araalek prevails according as the hand of Moses is held up or 
 let down. Accordingly, Aaron and Hur stayed up his hands 
 alternately, so that they were steady till sunset. The rod is 
 not mentioned here. This is not a miraculous interposition, 
 but an ordinary exercise of faith in God accompanying the 
 use of means. The lifting up of the hand or hands is among 
 other things a gesture in prayer (Lev. ix. 22, Ps. xxviii. 2, 
 Ixiii. 4, 1 Tim. ii. 8). It is here, therefore, a figure for prayer. 
 The continual holding up of the hands denotes perseverance 
 in prayer. Aaron and Hur joining in the upholding of Moses' 
 hands present a striking emblem of common prayer, v. 1 3. 
 There is power in this prayer of Moses. Joshua conquers. 
 Amalek and his people. The one field suffices to vanquish 
 
EXODUS XVII. It- 10. 177 
 
 Anialek's army and his nation; .is tlicy had put furtli their 
 whole might in this fir.st effort. The next effort was not 
 offensive, but defensive, and in alUance with the Kenaanites 
 (Num. xiv. 45). 
 
 V. 14-1 C. The importance of the victory over Amalek is 
 set fortl). Write. Here for the first time tliis singularly in- 
 teresting word occurs. It is implied, indeed, in the noun 
 "book " ps?), which appears in Gen. v. 1 as well as here. It 
 indicates that writing was now become so common that the 
 word for it wius used in no other sense. This refers to the 
 assault of Amalek, the victory over him, the manner in which 
 it was obtained, and the purpose expressed in the close of the 
 verse. This was the first encounter with the heathen ; and 
 every particular liere enumerated was only a type and an 
 earnest of what should take place in every future conflict 
 between the children of repentance and the children of dis- 
 obedience. For a inemorial. Writing is a necessary help to 
 recollection when life is short and memory feeble. In the 
 hook. The article before this word indicates either that the 
 book in question was well known, or that a book was then a 
 well-known object. In the ears of Joshua, who was to be 
 the leader of the people, and the conqueror of their enemies. 
 There was special adn)onition and encouragement for him in 
 the mode and issue of this battle. Blot out the remembrance 
 of Amalek. The fate of Amalek may be read in Deut. xxv. 
 1 9, 1 Sam, XV. 30, 2 Sam. i. 1, viii. 12, from which we learn 
 that they were subdued partly by Saul and wholly by David, 
 after which they are no more mentioned. Such will be the 
 end of all God's adversaries, v. 15. An altar. This is the 
 first altar the erection of which is on record, since the time of 
 Jacob. It marks a new aspect in the affairs of the people of 
 God. They have now asserted their independence, and 
 through the grace of God gained the first victory over ^their 
 enemies. This is an omen for all time to come. The erec- 
 tion of an altar is always in scripture a confession of the 
 pei-sonal unw^orthiness of fallen man, of the assured hope of 
 an atonement, and of humble and grateful reliance on the 
 grace of God. Hence the grace of God in giving the victory, 
 and the gratitude of the people in receiving it here appro- 
 priately meet. Jehovah-nissi. The name of the altar is ex- 
 
 M 
 
178 AMALEK SMITTEN. 
 
 pressive of thanks for the past and trust for the future (Ps. 
 XX. 5-7). V. 16. We have given a literal version of this 
 obscure verse. The meaning turns upon the person to whom 
 the word hand is referred. If it refer to God, the sentence is 
 an oath, as in the Targ. Onk. and the A. V. But the form of 
 oath is unusual, and the connexioa with the context is far from 
 being obvious. If it refer to Moses (Bush) or to Israel (Keil) 
 the meaning is, " because the hand of faith and prayer is 
 toward the throne of God," &c. This has the advantage of 
 reference to the context ; but the meaning here given to the 
 preposition ^V is unusual, and the first clause does not afford 
 a good reason for the second. If the hand refer to Araalek 
 (Kalisch), the sentence runs thus, " because his (Amalek's) 
 hand was against the throne of Yah (the kingdom of God, 
 which includes his people), &c." The meaning is here sim- 
 ple and easy ; the connexion with what goes before is sufii- 
 ciently plain ; and the reason assigned for pei-petual war until 
 Amalek be extirpated is intelligible and suitable. 
 
 CHAP. XVIII. JETHRO. 
 
 2. cn'ipti' dismissal. 
 
 4. ^rr^x Eliezer, God-help. 
 
 6. ''?^5. The Sam. Sept. and Syr. have nan. The sentence 
 then runs, " And one said unto Moses, Behold," &c. 
 
 1 8, ^nb'V an old form equal to inc'^. 
 
 26. 'i^^^^\ an unusual form and pointing for itiStp^. It 
 seems to arise from the proximity of a pause falling on a 
 very short word. 
 
 And Jetliro, the priest of Midian, Moses' father-in-law, heard all 
 that God had done for Moses, and for Israel his people ; for the 
 Lord had brought Israel out of Mizraim. 2 And Jethro, Moses' 
 father-in-laAv, took Zipporah, Moses' wife, after he had sent her back : 
 3 And her two sons, of whom the name of the one was Gershom ; 
 for he said, I have become a stranger in a foreign land ; 4 And the 
 name of the other Eliezer ; for the God of my father Avas my help, 
 and delivered me from the sword of Pharoh. 5 And Jethro, Moses' 
 
EXODUS XVIIT. 17 9 
 
 father-in-law, and his sons and his wife came unto Moses into the 
 wilderness where ho encamped at tlic Mount of God. 6 And ho said 
 iinto Mosps, I thy father-in-law Jethro come unto thee, and tliy wife, 
 and her two sons with her. 7 And Afoses cam(! out to meet liis 
 father-in-law, and bowed himself, and kissed him, and they asked each, 
 other of their welfare : and they went into the tent. 8 And Moses 
 told his father-in-law all that the Lord had donts unto Pliaroh and 
 to Mizraim for the sake of Israel, all the travail that had come upon 
 them by the way, and how the Lord delivered them. 9 And Jethro 
 rejoiced over all the good which the Lord had done to Israel, whom 
 he had delivered out of the hand of Mizraim. 10 And Jethro said, 
 Blessed be the Lord who hath delivered you out of the hand of Miz- 
 raim, and out of the hand of Pharoh ; who liuth delivered the people 
 from under the hand of Mizraim. 11 Now I know that the Lord is 
 greater then all the gods, for he has prevailed in the thing wherein 
 they dealt proudly with them. 12 And Jethro, !Moses' fither-in-law 
 took a burnt-offering and sacrifices for God : and Aaron went, and all 
 the elders of Israel, to eat bread with Moscvs' iather-in-law before God. 
 13 And it came to pass on the morrow, that Moses sat to judge the 
 people : and the people stood by JMoses from the morning unto the 
 evening. 14 And Moses' father-in-law saw all that he did to the 
 people, and he said, What is this thing that thou doest to the people? 
 "Why sittest thou thyself alone, and all the people stand by thee from 
 morning unto evening 1 And Moses said unto his father-in-law, 
 liecause the people come unto me to inquire of God. IG When they 
 have a matter they come unto me, and I judge between one and 
 another, and I make known the statutes of God and his laws. 17 
 And Moses' father-in-law said unto him. The thing that thou doest is 
 nut good. 18 Thou wilt surely wear away, thou and this people 
 that is with thee : for this thing is too heavy for thee ; thou canst 
 not do it thyself alone. 19 Now hearken to my voice, I will advise 
 thee, and God shall be with thee ; be thou for the people before God, 
 and bring thou the causes unto God, 20 And thou shalt teach them 
 the statutes and the laws, and show them the way wherein they must 
 walk, and the work that they must do. 21 And thou shalt provide 
 out of all the people, able men, fearing God, men of truth, hating 
 cuveteousuess, and place over them rulers of thousands, rulers of 
 hundreds, rulers of fifties, and rulers of tens. 22 And they shall 
 judge the people at all times ; and it shall be that every great matter 
 they shall bring to thee, and every small matter they shall judge them- 
 selves : and thou shalt relieve thyself, and they shall bear with thee. 
 23 If thou do this thing and God command thee, then thou shalt be 
 able to endure, and also all this people shall go to their place in 
 
180 JETHRO'S VISIT TO MOSES. 
 
 peace. 24 And Moses hearkened to the voice of his father-in-law, 
 and did all that he had said. 25 And Moses chose able men out of 
 all Israel, and made them heads over the people, rulers of thousands, 
 rulers of hundreds, rulers of fifties, and rulers of tens. 26 And they 
 were to judge the people at all times; the hard cause they were 
 to bring to Moses, and every small matter to judge themselves. 27 
 And Moses let his father-in-law depart, and he went his way unto 
 his own place. 1[ 31. 
 
 Moses had formerly led the flock of Jethro as far as "the 
 mount of God in Horeb." As soon as he arrives at this point, 
 therefore, he is in the neighbourhood of Jethro, who accord- 
 ingly pays him a visit, accompanied by Zipporah and her 
 two sons. The chapter contains the reception of Jethro, and 
 the advice he tenders to his son-in-law concerning' tlie frovern- 
 ment of the people. It is probable, as we shall see (v. 5), 
 that this visit took place after the assembly had encamped 
 before the mount. The record of this collateral occuiTence is 
 placed here at a convenient pause, that it may not interfere 
 with the main current of the narrative, (see on "'p^^'5 Gen. i. 3). 
 
 V. I -1 2. The arrival of Jethro. Heard all. The spread 
 of intelligence is much more rapid among nomadic tribes 
 than in a settled population. v. 2. Took Zrpporah. He 
 received her when she returned from Moses ; but now he 
 takes her to bring her back to him. After he had sent her 
 hack, ^^^p^. '^This word occurs twice elsewhere (1 Kings ix. 1 G ; 
 Micah i. 14). In the former passage it denotes a present to 
 a daughter sent away in marriage. In the latter it denotes a 
 figurative dismissal. It is here applied to the dismissal of 
 his wife and children, most probably when the youngest 
 child was circumcised on the way to Egypt, and was there- 
 fore unable to proceed (see on iv. 2G). v. 3, 4. Gershom, 
 (see on ii. 22). Eliezer. This is the second son indicated in 
 iv. 20, 24. "'"}ty3 in or for my help. Moses had a grateful 
 remembrance of his deliverance from the sword of Pharoh. 
 V. 5, G. Encamped at the mount of God. " The mount of 
 God " is that mount in Horeb on which the law was delivered. 
 This we take to be an indication that Moses had left Rephi- 
 dim, and was now encamping C^Jn) within sight of Sinai. 
 Hence the visit of Jethro takes place after the arrival of the 
 
EXODUS XVIII. 7-12. 181 
 
 people at tlie wilderness of Sinai, (see on xix. 1). And he 
 said unto Moses, by a messenger in advance. This is a 
 frequent expansion of the meaning attached to this phrase 
 (xii. 3, 21). 
 
 V. 7-12. The reception of Jcthro. Moses came outtooneet. 
 He pays all honour to Jethro as his father-in-law, and as the 
 priest of Midian. He natuially rehearses to him the wonders 
 of the short period during which they had been separated. 
 V. 9-11. Jethro gives expression to the joy he felt in the 
 deliverance of Israel. Blessed he the Lord. Jethro here ex- 
 plicitly acknowledges Jehovah as God. He was no doubt 
 acquaijited by the tradition of his Hebrew ftithers with the 
 being and the mercy of God, and he might have learned the 
 significant name Jehovah from Moses, if not before. Tlie Lord 
 is greater than all the gods. A man in Jethro's position could 
 not be ignorant of the polytheism that had now resulted from 
 the division of human interests and opinion.s. Yet his spon- 
 taneous confession may convey simply the conviction of the 
 infinite pre-eminence of Jehovah. For he has prevailed, or 
 showed himself greater, in the very thing in which the Egyp- 
 tians dealt proudly with the Israelites. The authorised ver- 
 sion gives precisely the same sense, though with a different 
 application, of the word ^!}yV. v. 1 2. Jethro gives a prac- 
 tical exhibition of his acknowledgment of the Lord by offer- 
 ing sacrifice. The burnt-offering is the com])letest symbol of 
 the atonement for sin (Gen. viii. 20). The sacrifice being 
 eaten partly by the woi-shipper expresses communion with 
 God as the result of atonement. The common participation 
 before God of the sacrifice is the emblem of the communion 
 of the worshippers in the blessings of the divine ftvvour. 
 
 V. 1.3-27. The counsel of Jethro concerning the adminis- 
 tration of justice. On the morrow. The day after the sacri- 
 fice, which was offered on the day of or the day after Jethro's 
 arrival. Moses sat. Sitting is the posture of the judge, 
 standing that of those who come to receive judgment. From 
 the moriiiiKj unto the cvenhuj. During the whole of that 
 part of the day assigned to public business, v. 14-16. Mo.ses 
 explains to Jethro the necessity of this ccmstiint sitting. To 
 enquire of God, is to come to his minister or rcprosontative 
 to obtain an answer to any enquiry which is beyond human 
 
182 JETHRO'S VISIT TO MOSES. 
 
 solution. In the present ease the object of the enquiry is a 
 judicial decision in a dispute between man and man. In a 
 theocracy this proceeds fi-om God through his ministers. 
 Hence to appeal to them is virtually to appeal to God (xxi. 6). 
 And I onake knoivn. This was a process of instruction espe- 
 cially necessary for a new nation for which a code of juris- 
 prudence had not yet been provided. At the same time it 
 was not possible for one person to instil the principles of law 
 into the hearts of all the people, much less to administer jus- 
 tice iso a community of at least 1,600,000 individuals. The 
 statutes of God and his laius (xii. 24, 49), his occasional 
 decisions and edicts, and his general laws and principles of 
 rectitude. 
 
 V. 17-28. The plan suggested by Jethro. He disapproves 
 of the present practice of Moses as too laborious and tedious. 
 Thou wilt surely wear aivay. The causes that will arise 
 among the people will occupy all thy time to the exclusion of 
 needful leisure for recreation and for other duties. And the 
 people that is with thee. They will be wearied in waiting for 
 the decision of their litigations which will be delayed in con- 
 sequence of thy inability to determine them as fast as they 
 arise. And this delay may tempt them to take the law into 
 their own hands, and so anarchy and outrage may pave the 
 way for their gradual annihilation, 27iou canst not do it thy- 
 self alone. Hence a division of the labour is necessary, that 
 it may be done promptly and efficiently, v. 19, 20. And God 
 shall be ivith thee, approving of thy course, and aiding thee in 
 its execution. Jethro means that he should not proceed with- 
 out the divine concurrence. Be thou for the people before 
 God, between God and the people, to represent him to them, 
 and their causes to him. Thou shalt teach them,, expound the 
 regulations and principles of civil and religious law. The ivay, 
 the moral principle of their conduct. TJie ivork, the conduct 
 which they are to pursue in the way which the law directs. 
 Moses is thus to be, under God, the great teacher of the people, 
 the promulgator of law, and the director of its administration, 
 V. 21, 22. Provide out of, look out among you. This was 
 done by the people themselves proposing men to be approved 
 and appointed by Moses, as he himself explains (Deut, i, 1 3, 
 1 5), " Give ye wise men, and understanding, and known among 
 
EXODUS XVIII. 13-27. 183 
 
 your tribes, and I icill make them rulern over you!' " And 
 1 took," accepted at the hand of the people. Able men, hav- 
 ing the requisite abilities for the olhce. This is the first 
 qualification. Fearuu) God, men of piety. Men of truth, 
 whose word may be trusted. Hating covdoasness, that will 
 not therefore be bribed to pronounce unjust decisions. An 
 admirable clioice and order of ([ualifications. Rulers of thou- 
 sands. It has been calculated by the Tahnudists and even 
 by Grotius that according to this arrangement 78,C00 judges 
 would be required for 000,000 men. But we cannot suppose 
 that the patriarchal rule, which is a law of nature, was to be 
 superseded by this regulation. A father was still to be 
 acknowlede;ed as the fjoverninj' head of his descendants durinfj 
 liis life, especially when they dwelt with him in the same 
 house or tent. And he is the unit intended in the thousands, 
 hundreds, fifties, and tens here mentioned. Thus in Joshua 
 vii. lU-24; we find Israel divided into tribes, the tribe of 
 Judah into clans (nins'J'O), the clan of Zarhi into m,en (°^?93), 
 individuals or units, of whom Achan was one. But Achan 
 has sons and daughters and a tent, and is therefore the father 
 of a house. Such a house, including children, might contain 
 from five to fifty individuals. We may take twenty as a 
 reasonable average of a grandfather's family. Ten such fami- 
 lies would in that case amount to 200 individuals, and ten 
 such heads are the smallest number allowed by the Talmud ists 
 to constitute a synagogue. In a people of at least 1,000,000 
 there would thus be 8000 rulers of tens, 1000 rulers of fifties, 
 800 rulers of hundreds, and 80 rulers of thousands, and 
 therefore 10,480 rulers in all. The number of appeals from 
 rulers of tens would be ])roportionately greater than from the 
 higher judges, because they were not much in rank above the 
 fathers of houses ; and hence the rulers of fifties seem to be 
 introduced to distribute the burden which would otherwise 
 fall on the rulers of hundreds. Every great matter would 
 come up to Moses either by appeal, where the parties were 
 dissatisfied with the judgment of the inferior courts, or by 
 reference, when these courts were deterred from judging by the 
 difiiculty of the cause. The latter is the mode expressly recog- 
 nised in the text, and was probably, in the custom of the people, 
 inclusive of the former. A nd God command thee. Jethro 
 
184 JETHRO'S VISIT TO MOSES. 
 
 submits his proposal to the decision of God. Oo to their place 
 in peace. Prompt and impartial administration of justice will 
 allay quarrels and beget that mutual confidence and good feel- 
 ing which tends to peace. Jethro presents his modest pro- 
 posal as a temporary expedient, until the people sliould arrive 
 in a country where they might have settled institutions. 
 
 V. 24-26. And Moses hearkened to the voice of his father- 
 in-laiv. This sentence throws light on the ways of Provi- 
 dence and on the character of Moses. The practical mind of 
 Jethro, on the first glance at a great evil, is prompted to sug- 
 gest an immediate remedy. Moses, on the other hand, being 
 a man of a more educated mind and more deferential spirit, 
 and aware that this evil has only lasted for a month or two, 
 and will very soon be removed by the promulgation of a com- 
 plete code of laws, waits in reverential pa.tience, as is his 
 wont, for the intimation of heaven to initiate the needed 
 change. But the suggestion of Jethro he receives with that 
 respectful attention which was then paid to age, acknowledges 
 to be agreeable to the dictates of his own reason, and accepts 
 as the mode presented in the dispensation of Providence for 
 tlie removal of the present difficulty. The method of the pro- 
 vidence of God, is evidentl}^ out of the given emergency to 
 elicit the required measure, either by an immediate communi- 
 cation from heaven, or by a suggestion of human reason 
 adequate to the occasion, and approved by God. Neither the 
 disposition nor the past training of Moses inclined him to 
 step before the Almighty in devising a remedy for ordinary 
 difficulties ; and even this meekness was no small qualifica- 
 tion for his high office, v. 25. And Moses chose. By a 
 common figure he is said to do that which he caused to be 
 done. The people chose at Moses' direction. 
 
 V. 27. And Moses let his father-in-law depart The 
 sacred writer, as usual, brings one line of events to a close 
 before passing to another. We are not bound, therefore, to 
 conclude that Moses completed the introduction of his new 
 measures for the administration of justice, and parted with his 
 father-in-law before the series of events recorded in the follow- 
 ing chapters had commenced. So far as the form of the nar- 
 rative goes, we are at liberty to suppose that the interview 
 with Jethro took place any time during the encampment at 
 
EXODUS XVIII. 27. 185 
 
 the "mount of God." The parallel passage (Deut. i. 9-18) 
 referring to tlie institution of civil magistrates, dates this 
 measure with precisely the same latitude. On the other 
 hand, we are not constrained to suppose these proceedings 
 untinished, if the time suffice for their accomplishment. Now 
 the assembled host arrived at the wilderness of Sin on the 
 1 5th of the second month. If this was the first day of the 
 week, and the whole of this week was spent at the three sta- 
 tions in this wilderness, eight days would remain for the 
 journey to llephidim, the smiting of the rock in Horeb, and the 
 battle with Anialek. It appears from the following chapter 
 that the journey to the wilderness of Sinai took i)lace on the 
 first of the third month. It is possible that the interview 
 with Jethro, and the tendering of his counsel, may have taken 
 place on the second and third, and the carrying of this })ro- 
 posal into effect on the fourth and fifth. And it seems reason- 
 able that Moses should be at once relieved of the burden of 
 personally hearing and deciding upon every case of litigation 
 that might arise among the people. Jethro, however, may 
 have taken leave for a time on the third day. It is most 
 probable that, during the eleven months and twenty days of 
 the sojourn of Israel in the wilderness of Sinai, there were 
 frequent interviews between Moses and his relatives by mar- 
 riage, as they were in the immediate neighbourhood. The 
 passage in Numbers x. 29-32, however, refers to the farewell 
 and final parting between them, when the marshalled host set 
 out for the wilderness of Paran on their wa}' to the promised 
 laud. 
 
SECTION IV.— THE LAWGIVING. 
 
 XI. THE MORAL LAW. EXODUS XIX., XX. 
 
 CHAP. XIX. PREPARATION FOR LAWGIVING. 
 
 1 3. P^'' The hloivev, horn, cornet, r. flow, blow, go. It 
 is equal to ^?'n HP. the horn of blowing or sounding, and 
 "iS'ib' cornet. It differs from '^'J^'^'^ ^^^ straight trumpet. It 
 is probable that it was originally a ram's horn. The Rabbins 
 and others affirm that ''?*' signifies a ram. In Phoenician in- 
 scriptions it is said to have this meaning. 
 
 In the third month of the departure of the sons of Israel from the 
 land of Mizraim, on this day were they come to the wilderness of 
 Sinai. 2 And they set out from Eepliidim and went to the wilder- 
 ness of Sinai, and pitched in the wilderness : and there Israel pitched 
 before the mountain. 
 
 3 And Moses went up unto God, and the Lord called unto him 
 out of the mountain, saying. Thus shalt thou say to the house of 
 Jacob, and tell the sons of Israel. 4 Ye have seen what I did 
 unto Mizraim, and how I bare you on eagles' wings, and brought 
 you unto me. 5 And now if ye will obey my voice indeed, and keep 
 my covenant, then ye shall be a peculiar treasure unto me above all 
 the peoples : for all the earth is mine. 6 And ye shall be unto me a 
 kingdom of priests, and a holy nation. These are the words which 
 thou shalt speak unto the sons of Israel. 7 And Moses went and 
 called for the elders of the people, and laid before them all these words 
 which the Lord commanded him. 8 And all the people answered 
 together and said, All that the Lord hath spoken we will do. And 
 Moses returned the words of the people unto the Lord. 9 And the 
 Lord said unto Moses, Lo, I come unto thee in the thick cloud, that 
 the people may hear when I speak with thee, and so believe thee for 
 ever. And Moses told the words of the people unto the Lord. 10 
 And the Lord said unto Moses, Go imto the people, and sanctify tliem 
 
EXODUS XIX. 
 
 187 
 
 to-day an<l to-morrow, ami lot tliom wash their clothes. 11 And ho 
 ready for the third day ; for on the, third day the, Lor.l will conio 
 down in the sight of all the people upon Mount Sinai. 12 And tlmu 
 shalt set bound.s to tlio people round about, saying, IJeware ye of going 
 up to the mount, or touching the honler of it : whosoever toucheth 
 the mount shall be surely put to death. 13 There shall not a hand 
 touch him, but he shall be surely stoned or shot through ; whether 
 beast or man it shall not live : when the trumpet soundeth long, they 
 shall go up to the mount. U And Moses went down from the mount 
 unto the people : and he sauctilied the people, and they washed their 
 clothes. 15 And he said unto the people, Be ye ready for the third 
 day : come not at your wives. 
 
 IG And it came to pass on the third day, in the morning, that there 
 were thunders and lightnings, and a thick cloud upon the mount, and 
 the sound of the trumpet very loud ; and all the people that were iu 
 the camp trembled. 17 And Moses brought forth the people froni tho 
 camp to meet with God ; and they stood at the nether part of the 
 mount. 18 And Mount Sinai was all asmoke, because the Lord came 
 down upon it in fire : and the smoke thereof went up as the smoke of 
 a furnace, and the whole mount trembled greatly. ID And when the 
 sound of the trumpet waxed louder and louder, Moses spake and God 
 answered him by a voice. 20 And the Loud came down upon :Mount 
 Sinai, on the top of the mount : and the Lord called Moses to the top 
 of the mount, and Moses went up. 21 And the Lord said unto 
 Moses, Go down, charge the people, lest they break through unto tho 
 Lord to gaze, and many of them perish. 22 And let the priests also, 
 who come Hear to the Lord, sanctify themselves, lest the Lord break 
 forth upon them. 23 And Moses said unto tho Lord, The people 
 cannot come up to Mount Sinai : for thou hast charged us, saying, Set 
 bounds about the mount, and sanctify it. 24 And the Lord said 
 unto him. Go, get thee down, and thou shalt come up, thou and Aaron 
 with thee : but let not the priests or the people break through to come 
 up unto the Lord, lest He break forth upon them. 25 And Moses 
 went down unto the people, and spake unto them. § 20. 
 
 The exodus from Egypt is now past. That great event 
 includes two concurring elements in the moral history of tlio 
 people — redemption and renovation. Tliey are redeemed 
 from the bondage of Egypt ; they are renovated in their feel- 
 ing of allegiance to Jehovah, the God of heaven and earth. 
 Their redemption appears in their deliverance from the 
 plagues of Egypt, from the power of Egypt iu the passage 
 
188 ISRAEL ARRIVES AT SINAI. 
 
 of the Red Sea, and from drought and famine in the miracu- 
 lous supplies of manna, quails, and water, with which they 
 have been favoured in the wilderness. Their renovation of 
 conscience and will is discovered in their faith in Moses as 
 the attested minister of heaven, their unanimous observance 
 of the significant solemnity of the passover, and in their ready 
 and thankful departure from Egypt at the instance of the 
 Lord, who had guaranteed their deliverance. After the new 
 birth comes new obedience to heaven's eternal law. The 
 co-existence, however, of the old nature with the new princi- 
 ple of spiritual life in the heart of the nation, renders the pro- 
 mulgation of law necessary as well as seasonable. It is sea- 
 sonable precisely when power to comply with it has been 
 engendered in the soul. And it is necessary because the in- 
 fant will and the awakened conscience need to be enlightened 
 and guided by a code of laws in checking and rooting out the 
 old habits of sin which have blinded the eyes, warped the 
 original bent, and marred the moral beauty of the soul. 
 Hence the legislation comes in the train of the redemption 
 and spiritual renewal of the nation. Hence the law is a doc- 
 trine (^'^y^) for the information of the conscience and the 
 training of the will. Hence it consists mainly of prohibitions 
 for the repression of those habitual tendencies which linger in 
 the renovated soul from the evil bias of the past. 
 
 The lawgiving is accordingly a step in advance of the 
 exodus. It is an end to which the exodus is the means. It 
 stands forth, therefore, as the second prominent theme in the 
 book before us. Like the exodus, it occupies six chapters, of 
 which the first is a preface and the last a conclusion. In the 
 preparatory chapter we have the arrival of the people at 
 Mount Sinai, the directions for the purifying of the people, 
 and the description of Mount Sinai when the Lord descended 
 upon it. 
 
 V. 1, 2. The arrival at the place where the law was to be 
 given. In the third month. As the term here employed de- 
 notes the new month, and a precise day, " on this day," is 
 indicated, we may safely conclude that the first day of the 
 month is intended. It is therefore now a month and a half 
 since they left Egypt. Were they come to. This expression 
 indicates that the events of the preceding chapter reached to 
 
EXODUS XIX. 1,2. 189 
 
 a point of time beyond tliat which is now taken up as the 
 main narrative. (See on Gen. p. 23, S-t, 39). It is intended 
 at the same time to date empliatically the day of their arrival. 
 In the next verse the consecutive order of the narrative pio- 
 ceeds. 
 
 Sinai. From tlie usage of Scripture, and especially of 
 these chapters, it is plain that Sinai denotes a particular moun- 
 tain, while Horeb denotes a block or range of mountains, with 
 their intervening wadys, coinciding in a great measure with 
 Jebel et Tur. This granite mass includes the wadys es Sheik, 
 er Rahah, and es Sebayeh, with all their lesser outlets. The 
 wilderness of Sinai seems to be the plains and wadys in its 
 immediate neighbourhood, where cattle might browse or men 
 encamp. We take Sinai to be that detached mass of which 
 Jebel Musa is the highest point, and Ras Suf^afeh is the peak 
 that rises almost perpendicularly over the Wady er Rahah, for 
 the following among other reasons : 1. Josephus (Ant. iii. 5, 1) 
 says it is the highest of all the mountains in that country. 
 Now Serbal, which Lepsius takes to be the scene of the law- 
 giving, is only C7G0 feet high (Stanley, Map of Elevations in 
 Sinai and Palestine), while the cluster to which Sinai belongs 
 is about 9000 feet high. Jebel Musa, in particular, rises to 
 75 CO feet. 2. There are the wadys er Rahah, es Sheik, 
 and according to Laborde (Comment, p. 1 08) and F. A Strauss 
 (Sinai, p. 134) es Sebayeh, in the vicinity of Jebel Musa, 
 which are am])ly sufficient for the encampment of a large host. 
 Robinson (Biljl. Res,, i., p. 140) measured across the water- 
 shed of er Rahah and found it to be 900 yards, while the 
 distance from the foot of the mountain was 2333 yards. The 
 northern slope of the plain he judged to be somewhat less 
 than a mile in length, by one-third of a mile in Breadth. Tlie 
 whole plain he estimates at two miles long, and from a third 
 to two-thirds of a mile broad. " This space is nearly doubled 
 by the recess to the west and the wady es Sheik." Here, 
 then, is an o])en space of about two square miles. Of the 
 plain es Sebayeh Strauss reports that the side, on which the 
 Wady es Sebayeh enters the plain, is 1400 feet in breadth, 
 and at the south-western foot of the mountain 1800 feet; 
 that the latter is the breadth at its central part, and its length 
 from east to west is 12,000 feet ; and that towards the south 
 
190 ISRAEL ARRIVES AT SINAI. 
 
 it rises very gradually, and even the mountains which bound 
 it on the south have a gentle slope. This plain is therefore 
 about a square mile in area. It is acknowledged that there 
 are no such open spaces in the vicinity of Serbal. 8. The 
 way to Jebel Musa is much more open for a large host than 
 that to or from Serbal. 4. The stations before and after the 
 former can be more readily accounted for than before and after 
 the latter. On this point we can only refer to Eobinson. 
 5. The tradition is in favour of Jebel Musa. This is unques- 
 tioned up to the time of Justinian, who founded a church on 
 one of the wadys of Sinai in 527 B.C. according to Procopius. 
 Before this period, however, it is contended by Lepsius and 
 others that the tradition was in favour of Mount Serbal, on 
 the supposed authority of Eusebius, Jerome, and Cosmas 
 Indicopleustes. But Eusebius, according to the rendering of 
 Jerome (De situ et nom. Hebr.) thus describes Horeb — Choreb 
 mons Dei in regione Madian juxta montem Sina super 
 Arabiam in deserto (cui jungitur mons et desertum Saracen- 
 orum, quod vocatur Paran. Mihi autem videtur, quod duplici 
 nomine idem mons nunc Sinai nunc Choreb vocetur). From 
 this passage it is evident that Eusebius places Horeb in 
 Midian, while Serbal belonged to Amalek, or at least not to 
 Midian. And Jerome regards Paran the mountain of the 
 Saracens, or, as he explains, the Ishmaelites, as adjoining the 
 desert in which Horeb was situated. Now mount Paran is in 
 Jerome's estimation either Serbal, or it is not. If it be, then Sinai 
 and Horeb are different from it. If it be not, then Eusebius 
 and Jerome say nothing whatever of Serbal. These authors 
 (on Faran) also report that the children of Israel marched 
 through Paran when they left Sinai, and that Pharan is three 
 days' journey from Ailah or Elath. Serbal, therefore, if it 
 were Paran, could not be identical with Sinai. But it cannot 
 be the same with Paran, as it is about 75 miles from Ailah, 
 which would be at least four days' journey. They also record 
 (Raphidim) that Kephidira is beside Horeb, and near Paran ; 
 a statement which, after the preceding notices, implies only 
 that it lay between the two, and by no means that the two 
 are identical. Cosmas (Topogr. Christ, lib. v.) writes, 'E/>a 
 TuXiv 'xaqivsZaXov ug Fa^pidh, ug tyiv vZv "KiyoiMsviriv ^apdv. This 
 merely intimates that Rephidim was in the region then called 
 
EXODUS XIX. 2. 101 
 
 Pharan. Hcnco, he says, Moses proceeds to mount Horeb, 
 whicli is in the Sinaic (range) about six miles from Pharan 
 (ili Xupr,Z t6 o'ffo$, Touridriv, cv r^ 2ivai(fj iyyxji; ovri T^g <t>aoav ui arrh 
 (LtVitJiv i'l). The present ruins of the town Feiran are about 
 sixteen miles from Jebel Musa, and about six miles from the 
 nearest point of the granitic block to which it belongs, while 
 it cannot proj'ierly be said to be any distance from Serbal, at 
 the foot of which it lies. Cosmas regards Horeb as a part of 
 the Sinaic cluster of hills, and hence he speaks loosely of the 
 inscriptions, which he says are found in all the stations of the 
 IsraAites, as existing in the desert of the Sinaic range {h ixti- 
 vr, T/j igrjfitjj Tov livaiox) opovc h rruaaig xara'xavaicfi). We may here 
 observe, indeed, that these inscriptions are found to be due, 
 not to the Israelites or the Christians, but to the inhabitants, 
 or the pilgrims of a heathen superstition, and therefore afford 
 no ground for determining the mount of the law. (See Beer, 
 Inscr. Vet. ; Credner, Heidelb. Jahrb. 1841, p. 980 ; Fr. Tuch, 
 Versucheiner Erklarung von 21 Sin. Inschr. ; Kurtz on the 
 Covenant, v. iii., p. 6 J ). The fact then seems to be that these 
 three authors have been misunderstood, and are really in har- 
 mony with the general tradition, indicated, even in the name 
 Jebel Musa, the mount of Moses. 
 
 v. 2. And they set out from Rephidim. As the previous 
 verse looks back to the events of the foregoing chapter, so 
 this veree looks forward to the continuance of the narrative 
 from chap. xvii. Then we were at Rephidim, and now we 
 depart from it. The luilderness of Sinai is a phrase com- 
 prehensive of the mount of the law-giving, and the surround- 
 ing desert. It seems to be co-extensive with Horeb, the 
 central granitic block of mountain and glen now called Jebel 
 et Tur. Before the mountain. This expression signifies 
 over against, or within sight of it, but not necessarily close 
 by or contiguous to the mountain. We may imagine the 
 main body of the encampment to be in the Wady es Sheik, 
 and its wings or straggling outskirts in the adjacent glens, 
 partly it may be in the plain es Sebayeh, and generally with- 
 in view of some part of Sinai. 
 
 V. 3-15. The directions for the preparation of the peoj)la 
 And Moses ivent up unto God. The pillar of cloud now 
 rested on Mount Sinai, and was conspicuous before the eyes 
 
192 ISRAEL ARRIVES AT SINAI. 
 
 of all the people. The going up of Moses unto God means, 
 not that he ascended the mountain, which is not here asserted, 
 but that he drew nigh to God in the customary way. And 
 as the Lord now manifested himself on a mountain top, 
 the approach of Moses was an ascent, even though he only 
 reached the base. This interpretation of the words is mani- 
 fest from the following sentence : " And the Lord called unto 
 him out of the mountain." This implies that Moses was not 
 on the mountain, but at such a distance from the Divine 
 presence as to warrant the word "called" instead of "spake." 
 V. 3-(). The words of the Lord here contain a tendering 
 again of his covenant to the people, for formal and final 
 acceptance. They indicate, first, the party who are to enter 
 into covenant with God. The " house of Jacob " is the 
 parallel of the "sons of Israel," the former, however, pointing 
 to their natural, the latter to their spiritual relations, (see 
 Gen. xxxii. 23-33), Secondly, the keeping of the covenant 
 on God's part is put forward in a short and striking appeal to 
 the people. Ye have seen. This was a matter of personal 
 experience with them. What I did iyi Mizraim. The 
 eleven manifestations of his power on their behalf in that 
 country. And hoiv I bare you on eagles wings. In the 
 twelfth miracle at the Red Sea, he delivered them from the 
 perils of the surrounding waters and the pursuing Egyptians 
 with as much care as the eagle takes in teaching its nestlings 
 to make the first essay in flight among the beetling heights 
 where it has its abode (Deut. xxxii. 11). The parent bird it 
 is said sweeps gently past the young ones perched on a ledge 
 of rock, and when one venturing to follow begins to sink 
 with drooping wing, glides underneath, and bears it aloft 
 again (Duns, Bibl. Nat. Sci. II. 46). This beautiful figure 
 strikingly illustrates the patient tenderness with which the 
 Lord laboured to train his people for the escape from Egypt, 
 and guarded them from the hazards of the way. And 
 brought you unto one. brought you home to adoption and 
 inheritance with your God and Father, Thirdly, the accept- 
 ance of the covenant is lovingly proposed to the people. If 
 ye tvill obey, obey my voice. The repetition is emphatic, " if 
 ye obey me promptly and heartily," And keep my covenant, 
 the parallel of the previous clause ; " be faithful to me as I 
 
EXODUS XIX. 3-G. 103 
 
 have been to you" a toudiing appeal tliat wins a ready assent 
 from a true heart. Ld^llij, comes the promise in new and 
 expressive terms. It contains the three elements of salvation, 
 appropriation, propitiation, and sanctification. Here for tiie 
 first time occur three remarkal)Ie phrases, wliich become 
 household words in the cliurch. Tbey throw a new light on 
 the privilege and responsibility of the believer. 1. A 
 2>e('iill((r treasure unto rue. To belong to God is an inesti- 
 mable blessing. How much more to be his in a special 
 sense above all others, Xah^ ■-rivio-jgio;, a peculiar people ! For 
 all the earth is mine. This is to exphiin the phrase, " above 
 all peoples." All the inhabitants of the earth belong to God 
 by right of creation and general benefaction. But ye 
 belong to iiim, over and above all this, by special grace and 
 covenant. And out of his free grace flows to you all that is 
 comprised in remission, redemption, and regeneration. This 
 part of the promise is therefore a com})rehensive summary 
 of all the blessings of salvation. 2. A kingdom of priests. 
 This is a pregnant sentence. It presupposes the people to be 
 themselves the objects of priestly intercession and royal pro- 
 tection. It expressly elevates them into the dignity and 
 authority of performing priestly functions, and dispensing 
 royal favoui^s to others. " A kingdom of priests," the Sep- 
 tuagint renders by ^aalKnov ,'iipdTeu/j.a a priesthood of kings. 
 This is sufficient to shew that a kingdom was here understood 
 to be a community of persons invested with the powers of 
 sovereignty, such as commanding, judging, defending, punish- 
 ing and rewarding, and bound to exercise them, under God, 
 for the good of mankind. The benignity of their sway is 
 indicated by the facts that they are to be priests as well as 
 kings. They find mankind under the ban of disobedience, 
 the doom of death. Their office calls them to make atone- 
 ment for the sins of the world, intercede for the returning 
 penitent, and reconcile him to God. This fmiction of sublime 
 beneficence involves questions of the deepest import in the 
 salvation of mankind, which do not meet their full solution 
 until we apj)roach the end of the volume of ins})iration. Who 
 can independently mediate between God and man ? What 
 can be an all-sufficient propitiation for sin ? We abstain 
 from anticipating the answer to these questions, which does 
 
 N 
 
194 PlIEPAllATION FOR THE LAW GIVING, 
 
 not belong to tlie interpreter, and is familiar to every reader 
 of the New Testament. Meanwhile we contemplate with pro- 
 found admiration the nation that has a mission to discharge 
 these benign functions, and a history pregnant with a great 
 kino-, priest, and sacrifice that will be able to accomplish the 
 salvation of the soul. 8. A lioly nation. Along with a free 
 pardon and an all-prevalent intercession, the third requisite 
 for salvation is a sanctified nature. But this is introduced 
 here not merely as an element of their own salvation, but as 
 a qualification for that high function of reigning and reconcil- 
 incr which they are to exercise for tlie salvation of the world. 
 There is a beautiful unity given to this ideal when we regard 
 Israel as the son, the first-born of God (Ex. iv. 22). This son 
 is the king and priest, the holy one of the present passage. 
 This collective or national Israel contains within its bosom 
 the individual and actual Son of God, of which it is the type 
 in its regal and sacerdotal dignity, as it is the emblem of the 
 Church in its peace and purity. Thus God sets before his 
 chosen people a new ideal, which is to be represented for 
 their instruction in the typical institutions of the ceremonial 
 law. It is to have a twofold realization, on the one hand in 
 the grateful reception of salvation from age to age by a grow- 
 ing numlier, until at length the whole of mankind are gathered 
 into this kingdom ; and on the other hand in the gracious 
 dispensing of this salvation until the Messiah have come once 
 to make atonement for sin, and again to bring in the new 
 heavens and the new earth, wherein dwelleth righteousness. 
 These are the words which thou shalt speak unto the sons of 
 Israel. These pregnant words ai'e to take root in the hearts 
 of the people, and bear fruit in all future ages, 
 
 V, 7, 8. The consent of the people to the covenant is warm 
 and prompt; Moses ivent and called for the elders of the 
 people. Here we have the usual order of communication with 
 the people. The elders are the representatives of the people, 
 who convey to them the message of the Lord by Moses, and 
 act as their spokesmen in replying to it (xii, 21). Aiid all 
 the people answered together. They gave a unanimous re- 
 sponse. All that the Lord hath spoken we ivill do. They 
 freely close with the gracious terms of the covenant, Moses 
 reports their favourable answer to the Lord. 
 
EXODUS XIX. ,']-15. ]95 
 
 V. 0-1 3. The directions to the i)eoi)le to sanctify themselves, 
 and keo|) at a distance from the mountain. Lo 1 coma unto 
 Uu-e. This is the usual phrase for an intended action. In iJie 
 thick cloud, in which my presence is usually manifested. That 
 the people viay hear ichen I speak with thee. The Lord does 
 not demand confidence in his messenger and minister without 
 irivinj:! abundant evidence of his commission. He had before 
 given the signs of the rod turned into a serpent, and the hand 
 changed from soundness to leprosy, and again to soundness ; 
 but these were exhibited before the elders as the representa- 
 tives of the peoj)le (Ex. iv. 29-31). He had also wrought the 
 miracles of the deliverance from Egypt by the hand or the 
 word of Moses ; but many of these were not under the eye 
 of the people. But now he will answer Moses in the audience 
 of all the pebple, that they may believe him for ever. The 
 Lord knew the inconstancy of the people, and therefore con- 
 descends to give them a universal and personal attestation to 
 the authority of his prophet and delegate. For ever, without 
 interruption. The luords of the people. This was the proper 
 j)lan for introducing the formal and unanimous assent of the 
 people to the covenant of the Lord. v. 10. Sanctify them 
 to-day and to-morroiu. These days were supposed to be, 
 according to tradition, the fourth and fifth of the third month. 
 It is probable that the fifth w^as the sabbath or closing day of 
 the seven weeks after the passover. This rests on the two- 
 fold assumption that the 1 5th of Nisan coincided with the 
 weekly Sabbath, and that the first month contained twenty- 
 nine, and the second thirty days. The "sanctifying" con- 
 sisted in washing their clothes and abstaining from conjugal 
 intercourse (v. 15, Lev. xv. IS). These serve for the outward 
 form of sanctification in the absence of any ceremonial enact- 
 ment. V. 11. And he ready for the third day. According 
 to the supposition already mentioned, the 0th of the third 
 month would be the fiftieth day after the Sabbath in the 
 seven days of the feast of unleavened bread. We know that 
 this fiftieth day was afterward one of the three great annual 
 festivals of Israel ; and as the other two had special reference 
 to momentous events in the history of the people, tlie fca^t of 
 weeks may have had reference to the giving of the law. This 
 aftbrds an additional argument in favour of the fiftieth day 
 
196 PREPARATION FOR THE LAW-GIVING. 
 
 being that of the lawgiving, v. 1 2. Set hounds to the people. 
 These bounds were at some distance from the base of the 
 mountain, Beivare ye of going up to the mount. This for- 
 bids not merely ascending the side, but going up to the foot 
 of the mount. Or touching the border. The}^ were not to 
 pass the bounds marked out by Moses, or approach the border 
 or skirt of the mount. There shall not a hand touch hirn, 
 who transgresses the bounds and touclies the mount. No one 
 shall cross the bounds prescribed in order to drag him back 
 or punish his presumption. He shall only from a distance be 
 stoned or shot through. Whether man or heast. The owner is 
 punished for his carelessness by the loss of his beast. But, 
 even apart from this consideration, the awful sanctity of the 
 divine presence is not to be violated by any unseemly intru- 
 sion. When the trumpet soundeth long. When the cornet 
 gives a long and swelling note, they shall go itp to the mount. 
 As we are said to go up to the capital of a country, so here 
 they go up to the mount, when they draw nigh to it without 
 either ascending it or touching its skirts. "They" ('^'^n^ 
 is emphatic in the original, and refers to the people in con- 
 trast with Moses, who was authorised to come into contact 
 with the mountain. At the sounding of the trumpet they 
 are to approach to the boundaries that have been marked out ; 
 but they are on no account and at no time to proceed farther. 
 V. 14, 15. And Moses went doiun from the mount. He had 
 drawn nigh, but not necessarily ascended, to the summit, to 
 hold converse with God. Sanctified the p)eople, gave the iie- 
 cessar}'- orders for their sanctification. Come not at your 
 ivives. See v. J 0, and Lev. xv. 1 8. 
 
 v. 16-25. The descent of the Lord on Mount Sinai. A 
 thick cloud. A heavy dark mass of clouds. In the camp, in 
 view of, but at a considerable distance from, the mountain. 
 We do not deem it necessary to determine forther than the 
 text warrants, even with all the light tliat modern ti'avellers 
 have cast upon the locality, the precise spot in which the 
 people w^ere encamped, v. 17. And Moses brought forth the 
 people. On the given signal (v. 1 3), namely, the long and 
 swelling blast of the trumpet, Moses leads forward the tremb- 
 ling people to hear the giving of the law. We must here 
 bear in mind that Moses issued his commands, as the general 
 
EXODUS XIX. 3-15. 1D7 
 
 of a groat army, by means of the elders or acknowledged 
 leaders of the people (v. 17). Tliey stood at tlte ndker 'part, 
 or foot of the mountain, outside of the barrier which Mo.ses 
 had erected to prevent intrusion. A scene of ineffable gran- 
 deur now presented itself before them. v. 18. All asmoke. 
 The disengaged and partly unconsuraed matter arises, and. 
 envelopes as usual the fire in which tlie Lord descends. The 
 ivhole mou)itaui treruhled greallj with the reverberations of 
 the thunder, v. 19. The trumpet sound waxed louder and 
 louder, as the people were gathering into their appointed sta- 
 tion before the mount. The origin of this sound we leave, as 
 the text does, undetermined. On the sudden silence which 
 followed this awful trumpet blast, Moses spake, a)id God an- 
 swered lilm by a voiee, by an audible and articulate form of 
 words. This is the fulfilment of the promise made in v. D. 
 What were the words uttered on this sublime occasion we 
 cannot venture to determine. The statement may refer to, 
 or at least include, the whole of the following communications 
 so far as they were audible to the people. This is favoured 
 by the discernible pause which the narrative here makes. Tiie 
 recognition of this pause gives point and emphasis to the 
 present statement, and imparts a solemn stateliness to the 
 progress of the narrative. 
 
 V. 20-25. And tlte Lord came down. This sublime event 
 has been as yet only incidentally indiciited to account for 
 P'^'^ V.?P V. 1 8) the smoking of Mount Sinai. It now comes 
 forward in a direct statement with the precise intimation that 
 the Lord descended on the top of the mount. He now called 
 to Closes ('^P*'3p) to go up to the top of the mount. Here for 
 the first time we conceive Moses proceeded farther than the foot 
 of the mountain, and advanced some distance on its slopes with- 
 out however reaching or even approaching the actual summit. 
 It is only asserted that Moses vjent up, without adding how far. 
 V. 21. Go down, charge the people. We may conceive that 
 the ]^eoj)le from the camp were pressing forward under the 
 direction of tiieir leaders, and that there was some danger 
 that the front ranks of this multitudinous host should be 
 urged over the barriers that had been set to the ))eople. 
 Without for a moment imat^ininr; that the women and chil- 
 dren were all within the valleys immediately around the 
 
198 PREPARATION FOR THE LAW-GIVING. 
 
 mount, we can easily understand that the vast mass of deeply- 
 agitated men would need the reiterated directions of their 
 supreme commander to prevent any involuntary intrusion 
 from the pressure in the rear. In these circumstances the 
 Lord mercifully sends down Moses to charge the people, lest 
 they break through the boundaries, gaze upon that which no 
 eye is to behold, and many of them perish, v. 22. The pHests 
 also. We know that Abraham, Isaac, and Jacob erected 
 altars and offered sacrifices to the Lord, and that Moses in- 
 formed Pharoh that Israel was commanded to go three days' 
 journey into the wilderness to sacrifice unto the Lord. The 
 presumption is, that there were some among them who were 
 appointed to act as priests. Every head of a family killed 
 the first paschal lamb for his own household, thereby practi- 
 cally evincing that the people were all kings and priests unto 
 God. And we read (xxiv. 5) before the appointment of Aaron 
 and his sons, that " Moses sent young men of the sons of Israel 
 who offered burnt-offerings." Here we perceive that the 
 nation was not without sacred ofiicers who discharged the 
 functions and were entitled to the name of priests. Who they 
 Avere we do not learn from the narrative, probably because 
 their service at the altar was merely temporary, until Aaron 
 should be called to the priesthood. Who come near to the 
 Lord to intercede for the people. Sanctify themselves, keep 
 themselves apart outside of the boundary, observing the same 
 rules as the people. These occasional priests have no privi- 
 leges beyond the rest of Israel, who are all priests unto God. 
 V. 23. Moses here intimates that the people cannot touch the 
 mountain on account of the bounds by which it is separated 
 and sanctified, v. 24. But the Lord directs him to go down 
 and prevent the people and the priests, who had not yet got 
 any special charge, from breaking through tlie barrier. It is 
 intimated that Moses and Aaron are to come up to the mount. 
 But this seems not to have taken place until a second intima- 
 tion of the proper time is given (xxiv. 1). v. 25. Moses 
 accordingly goes down and reiterates the charge to the people 
 and the priests. 
 
EXODUS XX, 199 
 
 CHAP. XX. THE MORAL LAW ; AND THE ALTAR. 
 
 V. 2-17. The reader of the orij^'inal will ol)serve that these 
 vei-ses are provided with a rlouhle aeeeiituatioii, the one re- 
 ferring to the vei-ses, the other to the comuiandments, and 
 called the lower and upper accent. Where only one accent 
 stands the two coincide. Where a principal pause of the one 
 concui-s with a minor pause of the other, a double vocalization 
 may occur, the short vowel being lengthened by the one 
 accent and not by the other. For the same cause a letter of 
 double power at the beginning of a word is read as a semi- 
 vowel with the one accentuation, and as a mute with the 
 other. In some copies, v. 13, 14, 15, are included in one. 
 S is found at the end of the seventh verse, indicating the pri- 
 mary division of the Decalogue. D is found at the end of 
 vv. G, 1 1, 1 2, 1 3, 1 4, 15, 1 G, and after the tirst clause of v. 17, 
 marking the subdivisions. This is plainly the primary form of 
 the Decalogue. The deviations of the copy in Dent. v. will 
 be best considered there. In some copies of the Sept. vv. 1 3, 
 11, 15, stand in the order 14, 15, 13. 
 
 V. 9. i^^^^^P ^v&)'k, business, mliLtstry. r. un. employ. It is 
 more comprehensive than ni2J? labour, service, bondservice, 
 r. to labour, till the ground, serve. 
 
 V. 1 2. After /MrjTega aov, the Sept, has ha il eoi yiir,Tui, xaJ, 
 corresponding v/ith a similar clause in Deut. v. I G. 
 
 v. 1 7. At the end of this verse the Sam. Pent, has a long 
 passage agreeing mostl}'^ with Deut. xxvii. 2-7. It is not 
 found in Onk. or the Sept. 
 
 v. 1 9. The Sam. Pent, here omits nj;DC'3^ ^3BV nm la^i and 
 inserts a passage contained in Deut. v. 21-24. It is not fol- 
 lowed however by Onk. or the Sept. 
 
 1 And God spake all these words, saying, §21. 
 
 2 1 am the Lord thy God, who have brought thee out of the land 
 of Mizraitn, out of the house of bondage. 
 
 3 Thou shalt have no other gods before me. 
 
 4 Thou shalt not make unto tliee any graven image, or any likeness 
 of anytliing that is in the heaven above, or that is in the earth beneath, 
 or that is in the water under the eartli. 5 Thou shalt not bow down 
 
200 THE MORAL LAW ; AND THE ALTAR. 
 
 to them, nor serve tliem : for I the Lord thy God am a- jealous God, 
 visiting the iniquity of the fathers upon the sous, upon the third and 
 upon the fourth generation of them that hate mc ; 6 And showing 
 mercy unto thousands of them that love me and keep my command- 
 ments. § 22. 
 
 7 Thou shalt not take the name of the Lord thy God in vain : for 
 the Lord will not acquit him that taketh his name in vain. ^ 32. 
 
 8 Eemeniber the Sabbatli day to hallow it. 9 Six days shalt thou 
 labour, and do all thy work. 10 But the seventh day is a Sabbath to 
 the Lord thy God : in it thou shalt not do any work, thou, nor thy 
 son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy 
 cattle, nor thy stranger that is within thy gates : 1 1 For in six days 
 the Lord made the heaven and the earth, the sea and all that in them 
 is, and rested the seventh day : wherefore the Lord blessed the Sab- 
 bath day, and hallowed it. § 23. 
 
 12 Honour thy father and thy mother; that thy days may be long 
 upon the land which the Lord thy God giveth thee. § 24. 
 
 13 Thou shalt not kill. § 25. 
 
 14 Thou shalt not commit adultery. § 26. 
 
 15 Thou shalt not steal. § 27. 
 
 16 Thou shalt not bear false witness against thy neighbour. § 28. 
 
 17 Thou shalt not covet thy neighbour's house ; § 29. Thou shalt 
 not covet thy neighbour's wife, nor his man-servant, nor his maid-ser- 
 vant, nor his ox, nor his ass, nor anything that is thy neighbour's. § 30. 
 
 18 And all the people saw the thunderings, and the lightnings, and 
 the sound of the trumpet, and the mountain smoking : and when the 
 people saw it, they drew back and stood afar oif. 19 And they said 
 unto Moses, Speak thou with us, and we will hear ; but let not God 
 speak with us, lest we die. 20 And Moses said unto the people, 
 Fear not ; for God is come to prove you ; and that his fear may be 
 before you, that ye sin not. 21 And the people stood afar off: and 
 Moses drew near to the thick darkness where God was. § 31. 
 
 22 And the Lord said unto Moses, Thus shalt thou say unto the 
 sons of Israel, Ye have seen that I have spoken with you from heaA'en. 
 23 Ye shall not make with me any idol ; gods of silver or gods of 
 gold shall ye not make unto you. 24 An altar of earth thou shalt 
 make unto me, and thou shalt sacrifice thereon thy burnt-offerings, 
 and thy peace-offerings, thy sheep and thine oxen : in every place 
 Avhere I record my name I will come iinto thee and bless thee. 25 
 And if thou make me an altar of stones, thou shalt not build them 
 with hewing : for if thou lift up thy tool upon it, thou dost pollute it. 
 26 And thou shalt not go up by steps unto mine altar, that thy 
 nakedness be not discovered thereon. 18 T] T[ T[ 33. 
 
EXDFUS XX. 1-17. 201 
 
 The clmpters xx.-xxiii. contain that code of laws which is 
 called the book of the covenant (xxiv. 7). It is clearly distin- 
 guishable into two pai'ts — thegeneralprinciplesof raoralityconi- 
 mon to all mankind, and the special en.ietinents pertaining to 
 the pe()j)le of God. The forn)er are called " the words of the 
 Lord," which He spake with an audible voice, and wrote upon 
 the two tables of stone (xxiv. .'3, xx. 1, xxiv. 12). In refer- 
 ence to their nnnd)er, they are called the ten words or com- 
 mandments (xxxiv. 28). The latter are described as the 
 "judgments," or determinations of right between man and 
 man. These are conmiunicated to Moses, by whom they are 
 delivered to the people by word of mouth, and also in wiiting 
 for their permanent guidance. The ten commandments, with 
 certain arrangements preliminary to the special legislation, are 
 contained in the present chapter. 
 
 V. 1-17. The Decalogue. The Masoretic mark for an open 
 section at the end of the seventh verse, indicates the primary 
 division of this grand compend of law in the estimation of 
 these venerable annotators. If the j)rinciple of division be 
 the essence of the Deity, this distribution is undoubtedly cor- 
 rect. The previous paragraph, referring to the unity, spi- 
 rituality, and deity of God, which belong to the essence of 
 His nature, is of univeisal and eternal moment, and is thus 
 fundamentally distinguished from the following one regarding 
 the Sabbath and the relative duties of men, which are inci- 
 dental to that efiect of his creative action to which man 
 belongs. The former of these paragraphs the authors of the 
 Massorah sub-divide into two close sections, and the latter 
 into eight. The first commandment thus apparently includes 
 verses 2-6, on the principle that polytheism and idolatry are 
 identical, or two modes of apostasy from the one true God. 
 But in fact, these two are not less distinct from one another 
 than each of them is from that mode of degrading God, which 
 is noted in the 7th verse. The true principle is, that there are 
 three ways of dishonouring God, or robbing Him of His glory 
 — the first referring to His unity, the second to His spirit- 
 uality, and the third to His deity. Hence v. 2, 3 must be 
 regarded as the first commandment ; v. 4-G as the second ; 
 and V. 7 as the third. The Talmud, the Targum of Jonathan, 
 several Jewish rabbis, Peter Martyr, and others, hold v. 2 to 
 
202 THE MORAL LAW. 
 
 l»e the first commandment. But the second and third verses 
 are plainly distinguished as the positive and negative sides of 
 the one commandment. The propriety of this threefold sub- 
 division is farther demonstrated, by its obviating the necessity 
 of sub-dividing the l7th verse into two commandments, in 
 order to make up the number ten. If these two errors of 
 sub-division be corrected, " the ten words " are divided into 
 three and seven on a tenable and intelligible principle— the 
 three referring to the immutable essence of God, the seven 
 originally to man, the intelligent part of the six days' creation, 
 and ultimately to the people whom God has taken for His 
 peculiar treasure. It is well known that three has also a 
 typical or mystical reference to God, and seven to the Church. 
 If the two tables of stone were to contain, as nearly as possi- 
 ble, the same quantity of matter without breaking up a com- 
 mandment, the Masoretic division makes the nearest approach 
 to this arrangement, the numbers of letters in each portion 
 being respectively (ei-rors excepted) 277 and 348 ; whereas, 
 if the commandment concerning the Sabbath, containing 203 
 letters, were transferred to the former side, the numbers 
 would be 480 and 140. 
 
 The Masoretic division, however, though it have a basis in 
 the structure of the text, is founded on the idea of God, and 
 not on the nature of law. It has a deep metaphysical import : 
 but it regards the document before us rather as a chapter of 
 philosophy than a corapend of law. Considered as a summary 
 of law, this document bears on it only one obvious piinciple of 
 primary division, namely that of the party to wliom the duty 
 is owed. In this, its natural aspect, it contains two great 
 divisions — the duty of man to God, in four commandments, 
 and the duty of man to man, in the remaining six. It is 
 strange tliat Augustine, having adopted this primary division, 
 yet retained the two glaring fiults of sub-division to which 
 we have already adverted. In this way, though making his 
 primary division at the end of the lltb verse, he still con- 
 ceives that there are three in the first table and seven in the 
 second. In this he has been followed by the Latin and the 
 Lutheran Churches. He generally makes the prohibition to 
 ccn^et another man's wife the ninth commandment, according 
 to the arrangement of Deut. v. 21 ; in which he is not followed 
 
EXODUS XX. 1-17. 203 
 
 by those Churches. Other Jewish and Christian interpreters, 
 inchifling Philo, Josephus, Ji-ena3us, Orij^'on, Jerome, the 
 Eastern and Reformed Churches, agree in correcting the errors 
 of sub-division which arc exhibited in the Masoretic text. 
 The primary division here under consideration was adopted 
 not only by Augustine, but by Origen, and subsequently by Cal- 
 vin and liis foHowcrs, and lience ajipears not only in tlie 
 Latin and Lutlicran, but also in tlie British Churches and 
 the documents of the Westminster Assembly of Divines. 
 
 A third ground of primary division is the relati(»n of equa- 
 lity or inequality between the parties to whom the duties 
 rofer. In this respect the Decalogue is divided into duties to 
 superiors and duties to e(pials. Here the father and mother 
 are associated with God as superiors, and all men including 
 parents are classed together as equals. The point of division 
 is carried forward to the end of the 12th verse, and each taljle 
 contains five of the " ten words." This is the primary divi- 
 sion of Philo, Josephus, and the modern Jews, of the Eastern 
 and .some Reformed Chuiches. It has the advantage of giving 
 a numerically equal partition of the ten commandments, and 
 of bringing out into prominence the dignity of jiarents as the 
 natural representatives of God to their children. Nevertlie- 
 less it appears to be a more superficial groinul of distribution 
 than either of the others. Between God and man the line of 
 demarcation is much more tr(Michant than between superiors 
 and inferiors when men are found on both sides. 
 
 The mere numerical equality of the two tables is a consi- 
 deration of no moment ; and the dignity of parents is suffi- 
 ciently indicated by the position of the 5th commandment in 
 the Decalogue. For these reasons we adhere to the second of 
 the fundamental divisions described, as the most logical and 
 suitable for common use. Which of them was exhibited on 
 the two tables of stone we need not speculate. But it is 
 obvious that the "second corresponds with that grand classifica- 
 tion of all law which our Lord brings out into conspicuous 
 prominence from the Old Testament, " the first and great com- 
 mandment," to "love the Lord thy God" with all thy powers, 
 and the second like unto it, to " love thy neighbour iis thy- 
 self" (Matt. xxii. 35-40). 
 
 V. 1. And God. The use of this name of God here (the 
 
204 THE MORAL LAW. 
 
 Everlasting, Eternal, Almighty) intimates that the fundamen- 
 tal principles of law have their standing in the abstract I'ela- 
 tions of theoretic truth antecedent to the actual creation of a 
 universe of things. Spake. Whatever media, whether ele- 
 mentary or angelic, God was pleased to employ on this occa- 
 sion, it is manifest that the speech was his own, not merely as 
 to the words spoken, but as to the articulate sounds actually 
 perceived by the ear. We are aware that vibrations of the 
 air are the usual medium for affectinsj the sense of hearing 
 and we have no reason to doubt that these were employed on 
 the present occasion. We are informed that Moses stood be- 
 tween the Lord and the people "to show them the word of 
 the Lord ; " yet it is expressly said that it was the Lord that 
 talked with them face to face in the mount (Deut. v. 4, 5). 
 It appears from the Old and New Testament (Deut. xxxiii. 2, 3 ; 
 Ps. Ixviii. 18 ; Acts vii. 53 ; Gal. iii. 19, and Heb. ii. 2) that 
 angels were present and active at the promulgation of the law. 
 The passages in the Old Testament merely intimate their pre- 
 sence. Those in the New point to some kind of agency. 
 The phrase of Stephen QxdQsrs rov vo/utyov Big diarayug ayyl'Koi"/) 
 "received the law by the arrangements" or ministry "of 
 angels," may be regarded as equivalent to that of Paul (hiarayiig 
 di dyyiXuv) " arranged" or ministered " through angels." Atten- 
 tion is to be paid to the preposition did " through," which is 
 used in the New Testament to denote the medium or inter- 
 mediate agent, while the ultimate or proper agent is intro- 
 duced by i/To "by" (Matt. i. 22 ; ii. 15 ; xxii. 31 ; Acts ii. 
 xvi., xxviii. 25, Pom. i. 2). This serves to elucidate the his- 
 torical description of the law in Heb. ii. 2 (6 di' dyyeXuv XaXrj- 
 hig Xcyog) "the word spoken through angels." It is plain 
 from the narrative now before us, that God was the actual 
 speaker, in accordance with which the angels are here 
 described as intermediate agents in the accomplishment of the 
 act. We recognise the instrumentality of the atmospheric 
 vibrations in the formation of ai'ticulate sounds. And as we 
 notice the agency of the lightning flash in exciting those re- 
 verberations which produce the inarticulate sound of thunder, 
 we may be prepared to hear of the agency of angels who ai-e 
 spirits and ministers wdio are a flaming Are (Ps. civ. 4), in 
 awakening or regulating those discrete pulsations which con- 
 
EXODUS XX. 2. 205 
 
 stitiito the articulate utterance of speech. How this was 
 eti'ecteJ, wliat was the arranging or dispensing part of the 
 angels in this great drama, as it is not revealed, we do not 
 pretend to sa}'. But as tlie performer is the source of the 
 music, notwithstanding the concurrence of tlie bellows-blower, 
 the organ pipes, and the ambient air, so we can understand 
 that God was the real speaker of the ten words, notwith- 
 standing the intervention of the dispensing angels and the 
 vocal atmosphere. All these words. This oral communica- 
 tion consists of ten words or axioms of moral truth, that form 
 a complete and orderly whole, and afford a: broad basis fur a 
 system of ethical science. It is composed in the scriptural 
 method of stating not a bare abstract princijtle, but a circum- 
 stantial concrete example, embodying the principle, ruling all 
 like cases, and making a deeper and stronger impression on 
 the mind. It presents the law, also, in the aspect of right- 
 eousness rather than goodness (Rora. v. 7), because it is 
 designed to restrain those who have already fallen into dis- 
 obedience. And hence it generally takes a negative form, 
 and deals in prohibitions rather than requirements. It must 
 be understood, however, that the prohibition involves the re- 
 quirement, and we find that the requirement itself is given, 
 when it admits of equal or greater brevity of expression than 
 the prohibition. 
 
 THE FIRST COM>LA.NDMENT. 
 
 V. 3, 4. The more closely we examine these two verses, the 
 more surely will we come to the conclusion of the Jewish 
 Rabbis that the former is an essential part of the first com- 
 mandment. It states a positive fact in the conviction and for 
 the acknowledgment of the people, to which the latter verse 
 merely adds the negative precept that gives strict precision 
 and exclusiveness to the previous statement. The latter verse 
 presupposes the former, and is incomplete without it. The 
 coiiS('(pient " thou shalt have no other gods " needs the ante- 
 cedent " thou hast me." Yet in the admirable econoni}- of 
 this address, the former of these verses serves at the same 
 time for the preface to the whole. It has therefore a twofold 
 bearing on what follows — it is an integral part of the first 
 
206 THE MORAL LAW. 
 
 commandment, and it is an introduction to the whole deca- 
 logue. 
 
 V. 2. As an introduction to the whole law this verse iden- 
 tifies the parties to the covenant in the present instance. 
 These are Jehovah and his people. It also lays down the only 
 solid foundation of all obligation to keep this law. This is 
 threefold. 1. He who commands is the Lord, Jehovah, the 
 Self-existent, the Creator, the absolute Author, and therefore 
 Governor of all persons and things. This is the primaiy rock 
 on which all authority on his part and all obligation on ours 
 rest. It is, moreover, not limited in its range, but co-exten- 
 sive with the universe of responsible being. It is therefore 
 the fitting term to stand at the head of a code of law. 2. He 
 is thy God. Here " thy " is the characteristic word. " God " 
 (D^ri^i^) the Everlasting, Almighty, antecedent to all creation, 
 is presupposed as common to the whole definition of the great 
 Being. The possessive word " thy " points to the covenant 
 between God and his people. When taken in the utmost 
 depth of its meaning it involves two things — 1. That God 
 has chosen them to be his people ; and 2. That he has sent 
 his Spirit into their hearts, in consequence of which they 
 have taken him to be their God. He that is born of the Spirit 
 is become capable of spiritual acts. This is the sole ground 
 of human ability to keep the commandments. To have God 
 in this full sense for our God is, therefore, the meet prepara- 
 tion for doing his will. He is the Regenerator. He gives 
 ability. Ability begets obligation. Will tenders obedience. 
 III. He is the Redeemer. He has brought his people out of 
 the Imd of Mizraim, out of the house of bondage. This in the 
 manner of Scripture and of Providence is the earnest and the 
 guarantee of their deliverance from all other and greater kinds 
 of bondage. The present is the type of a grander future. 
 We must descend the stream of revelation to the New Testa- 
 ment before we fathom the depths of this great deliverance. 
 But the redemption from Egypt is the immediate benefit be- 
 fore the minds of this people. It obviously binds them to 
 gratitude and devotedness. Thus the appeal of God touches 
 the inmost springs of their moral nature, and draws them by 
 the threefold tie of creation, sanctification, and redemption, to 
 reverence, obedience, and afifection. 
 
EXODUS XX. 2. 207 
 
 The attentive observer will note tlie unity of the i»<'iity 
 addressed indicated by tlie singular pronoun " thy, thee." 
 God's people are one in a very profound sense, as they have 
 one Creator, Regenerator, and Redeemer (Gen. xvii. 7, Ex. iv. 
 22, Gal. iii. 1 G, Eph. iv. 2-1 G). But tliis pointed form of 
 address at the same time brings home the obligation of the 
 law of heaven to the individ\ial as well as the connnunit3\ 
 It is another instance of the happy choice of words in this 
 piece. 
 
 As the affirmative part of the first commandment this verse 
 admonishes the people that Jehovah, the Creator, who has 
 singled them out as his own, and has redeemed them from 
 bondage, is their God. This is itself the root of all oblio-a- 
 tion, and this obligation is expret^sed in the word " thy," 
 which asserts the connection between creature and Creator. 
 This brings out the relation of right. God had the ri<Tht of 
 creation to man, and he has the right of regeneration and 
 redemption to his people. Man has, inherently, no rifdit to 
 anything. These two propositions are the basis of all eternal 
 law. God made a grant to man on his creation with a neces- 
 sary reserve (see on Gen. ii. 15-17). Man infringed on this 
 reserve under temptation, and so forfeited the divine grant. 
 Yet God bears with man, proclaims his mercy, and accepts 
 the returning penitent who trusts in his word. It is obvious 
 that such come under new obligations to the Almighty, rein- 
 forcing the great principles of moral truth. 
 
 V. 3. The first commandment in its negative foi-m refers to 
 the unity of God. It enjoins the owning of this unity. It 
 is therefore against pt)lytheism. This precept is of uni- 
 versal obligation. The idea of God, the Everlastinf^ and 
 Almighty Jehovah, the Creator and Upholder, involves 
 in its very nature the idea of unity ; and so this net'-a- 
 tive verse is implied in the affirmative one that precedes. 
 But the nations had lost the consciousness of their own unity 
 as a race, and with this the consciousness of the unity of their 
 common Creator. Each jirincipality, each town, and at length 
 each family began to regard the god of its emng fancy as 
 different in individuality from that of others. The step wjis 
 easy to the recognition of gods many and lords many. Hence 
 it became necessary to add the definite exclusion of all other 
 imaginable objects of worship to the express acknowledgment 
 
208 THE MORAL LAW. 
 
 of the Lord God. The original form of the expression is here 
 worthy of attention. " There shall not be to thee other gods 
 upon my face." Here it is demanded that the non-existence 
 of other gods be reco^'nised. This presupposes the affirmative 
 of such non-existence. Such gods are Qyy.^ nonentities, 
 '"ll"?! ^^ " there shall not be," is directly opposed to n|'nx " I- Am," 
 and to nin^ the Author of existence (iii. 14, vi. 3), the exclu- 
 sive names of the God of creation and of covenant. Before me 
 is literally " upon my face." It supposes those other gods to 
 be set up before the true God as antagonists in the eye of 
 God, and as casting a shade over his eternal being and in- 
 communicable glory in the eye of the worshipper. 
 
 THE SECOND COMMANDMENT. 
 
 V. 4-6. The second commandment refers to the worship of 
 God. It guards the immateriality or spirituality of His 
 nature. It opposes idolatry — that is, the worship of an idol 
 or image of God, or of God through an idol. We are not to 
 make, worship, or serve an idol. Any graven image. This 
 is a carved image of stone or wood. Any likeness. The word 
 njirori denotes any form presented to the eye (Num. xii. 8, Job 
 iv. 1 G), and therefore includes all sorts of pictures as well as 
 images. It is probable that the Israelites were acquainted 
 with the pictorial representations of idols in Egypt. At all 
 events, the specific instance involves the general rule, that 
 every kind of visible similitude is to be avoided in the wor- 
 ship of the invisible God. In heaven above. The Egyptians 
 had images of celestial, terrestrial, and aquatic objects of wor- 
 ship (Wilkinson). The water under the earth. It is import- 
 ant to notice that " under " here means " lower in level," lest 
 the Sci'iptures be accused of propounding the theory, that the 
 interior of our sphere is filled with water, v. 5. For. The 
 reason here assigned applies equally to the first and second 
 commandments, and warrants the Masoretes in placing the vv. 
 2-G containing them in close contiguity. A jealous God. 
 The passions of a moral being have their right as well as their 
 wrong use. Hence anger, jealousy, hatred, and revenge, are 
 ascribed to God, not as passions, but as the feelings of a holy 
 
EXODUS XX. 4-G. 209 
 
 being in regard to that which is evil (Dent, xxxii. 21, 22, 35). 
 As the Judge of the universe, God lias the supreme riglit not 
 only to entertain these feelings, but also to carry out their 
 holy behests in the administration of His everlasting dominion. 
 Tiiis is the first distant allusion to the semblance of the cove- 
 nant between God and His people to a marriage contract. 
 Visiting the iniquifi/, pursuing and overtaking the offender 
 with condign punishment. Thei"e is significance in the 
 phrase " visiting the iniquity," as it shows that the sons are 
 not involved in the penalty if they are not found in the ini- 
 quity of their fathers. The iniquity here spoken of is that of 
 polytheism or idolatry, of having or making any other God. 
 For the idol, or the being it represents, is not the true God, 
 but another god after the fashion of a vain imagination (Rom. 
 i. 21-25). He that makes and worships an idol has lost the 
 knowledge of the true God. This iniquity is called the 
 iniquity of the fathers, inasmuch as it originates with them, 
 and is only perpetuated in the sons who adhere to it. The 
 history of the world shows that the ungodliness of the fathers 
 is, jis a rule of fallen nature, followed by the sons. Only 
 grace interrupts the succession of sin. Upon the sons, upon 
 the third and upon the fourth generation. This is a timely 
 guard against a common error to which men have been prone 
 in all ages, namely, that the opinions and customs of their fore- 
 fjithers, even though they be wrong, are an excu.se or justifica- 
 tion for the sons walking in the same errors of judgment and con- 
 duct. The fathers will have to account for their own iniquity, 
 not only as men, but as fathers setting a bad example to their 
 household. But the sons who, on arriving at the exercise of 
 a natural judgment, walk in the same iniquity, will be treated 
 as responsible beings, and visited for the iniquity which they 
 have made their own. Many evil consequences, indeed, such 
 as poverty, disease, and infamy, befall the children of ungodly 
 and vicious parents. But a profounder truth is taught in this 
 passage, and the example of it was patent before the eyes of 
 the audience assembled in Horeb. The forefathei-s of the 
 Egyptians had departed from the living God, and devised for 
 themselves the eight gods of the first order, the twelve of the 
 second, and the seven of the third, besides their countless 
 modifications and sub-divisions of the divine essence. Their 
 
 o 
 
210 THE MORAL LAW. 
 
 sons of the existing generation not only followed but outstript 
 their fathers in the abominations of superstition and deifica- 
 tion; they contemptuously ignored the true God, whom their 
 fathers acknowledged (Gen. xli.), and trampled upon His peo- 
 ple. In this instance the Lord had signally visited the ini- 
 quity of the fathers upon the sons in the ten plagues, and in 
 the overwhelming of their hosts in the Red Sea, Upon all 
 the gods of Egypt he had executed judgment, aud caused the 
 Egyptians to know and acknowledge that He was the Lord 
 (vii. 5, viii. 8, ix. 27, xii. 12). 
 
 With these tremendous judgments of the past few months 
 still fresh upon their memories, the awe-struck hearers would 
 have a vivid conception of what was meant by the jealous 
 God visiting the iniquity of the fathers upon the children unto 
 the third and fourth generation. The despotic and barbarous 
 measures of the new king that knew not Joseph had been 
 commenced in the time of Moses' father, and thei'efore about 
 four generations from the time then present. Each genera- 
 tion had only been advancing in the severity with which they 
 oppressed the chosen people of the Lord, until their cry 
 ascended to heaven and the Lord interposed for their vindica- 
 tion. Overwhelming was the visitation for their aggravated 
 and infatuated hostility to God and his people. God admo- 
 nishes the world by terrible examples of his righteous indig- 
 nation; and then pauses to leave men the full exercise of their 
 free-agency. Of them that hate me. To have or to make 
 another god is to hate the true God. Here let it be observed 
 that in the estimate of God there is no difference between 
 forsakino- him for another and hatino- him. The neo-ative state 
 of indifference to him or inclination to another, necessarily 
 involves the positive state of hatred to the true God. No- 
 thing can be more base or blameable than to forsake the very 
 Author of our being and all our blessings for the mere phantom 
 of a delusive imagination. It is the special temptation of 
 descendants whether in the nation or the family to follow 
 their ancestors in apostasy from God or the truth which he 
 has revealed concerning himself and his ways. Hence at the 
 birth of this nation whom he has choseii for himself he lifts 
 up a monitory voice, reminding them of the judgment of Egypt, 
 and warninor them to beware of incurring a like visitation. 
 
EXODUS XX. G. 211 
 
 To allow free scope for that voluntary return to confession 
 and obedience which can alone he pleasing to God, he may 
 in lonc-sufferinjx withhold the full force of his correcting hand 
 even to the fourth generation. But a nation or a family that 
 neglects opportunities of knowing God and his mercy need 
 not expect to be long without the dread experience of his 
 power and justice. 
 
 V. 6. And showing mercy. Mercy is that form of the 
 divine goodness which reason dare not affirm and revelation 
 alone can proclaim. And to show mercy or do kindness, not 
 to requite merit or reward righteousness, is the most favourable 
 language that can be employed concerning any portion of a 
 ftillen race. It forms the contrast here to "visiting iniquity." 
 Unto thousands. Here is a cheering prospect and a sweet 
 assurance to godly parents. " Thousands " may be fairly 
 understood to mean the thousandth generation, and therefore 
 to intimate the possibility, if not the probability, of piety 
 becoming hereditary or being perpetuated in the given line to 
 the end of time. And the comforting promise is that God 
 will never fail to show mei'cy to all successive generations 
 that humbly and thankfully own him for their God. We 
 observe how mercy rejoices over judgment ; God visits iniquity 
 unto the fourth generation ; he shows mercy unto the thou- 
 sandth. Of tlteni that love me and keep my commandmenis. 
 The objects of the divine mercy are those who have the Lord 
 for their God and worship him in spirit and in truth. They 
 meet his mercy with an earnest confiding gratitude ; and this 
 feeling displays itself in "loving him and keeping his com- 
 mandments." There is an intense interest connected with 
 the expression " them that love me." It plainly intimates 
 that those who have no other God before the true God, and 
 make no other God beside liim, are those who at the same 
 time love him. It ])roves that the negative quality of not 
 forsaking the true God is understood to imply the positive 
 quality of being faithful to him and loving him. This gives 
 a new character to the whole decaloirue. It now becomes 
 not a mere negative law of righteousness, but a positive law 
 of love. This principle applying to the first two precepts will 
 extend to the whole. Besides if we love him that begat, we 
 shall love those who are begotten ; and, therefore, love to God 
 
212 THE MORAL LAW. 
 
 will naturally result in love to all his creatures. This closing 
 sentence would sink deep into the hearts of those reverential 
 auditors in Horeb's glens. It forms the bright counterpart 
 to the dark menace conveyed in the preceding one. As the 
 former has its dread exemplification in the judgments executed 
 on Egypt, so the latter finds its hopeful illustration in the 
 chosen race. Those who then stood before the mount of God 
 were about the tenth generation from Abraham the father of 
 the faithful. The faith of their great forefather was still the 
 profession of all and the inward experience of a goodly number 
 in that vast multitude. And God had been unchangeably 
 faithful in " showing mercy " to them during all that interval, 
 and especially to the tenth generation who had been brought 
 out of the land of bondage and were on their way to a land 
 of blessing. Here then was the warning against apostasy on 
 the one hand and the encouragement to fidelity on the other 
 presented in the most striking examples to this new-born 
 nation. 
 
 It is interesting to find the glad tidings of the mercy of 
 God presupposed and incidentally proclaimed in this address 
 from the mount of God. It is important also to note the 
 place where the two alternatives of judgment and mercy are 
 inserted in this legislative address. They come after the two 
 precepts enjoining the exclusive and direct owning and wor- 
 shipping of the true God. This indicates that to have the 
 Lord for our God and to have and to make no other god, is 
 the basis of all religion and the substance of the covenant 
 between God and his people. All that follows after is the 
 mere carrying out of this fundamental and fully expressed 
 principle. This deep and important thought fully bears out 
 the Masorah in throwing v. 2-6 into one paragraph. 
 
 THE THIRD COMMANDMENT. 
 
 V. 7. After the acknowledgment of the One Great Spirit 
 as our God comes the manner in which we ought to treat 
 him. The name of God is that " by which he makes himself 
 known." In the realistic style of scripture, where names are 
 significant, the name indicates the nature of God. It is ex- 
 pressive, therefore, of his godhead or deity. It especially 
 
EXODUS XX. 7. 213 
 
 intimates that great attribute wliiel) is the sum and su1).stance 
 of the divine nature. Pinver belongeth unto God (Ps. Ixii. 1 1 ; 
 Rom. L 20) as the essence of his being : for power implies 
 fieedom, and freedom ^vilI, and will intelligence ; power, will, 
 and intellect are the three essentials of a Spirit. To take the 
 name of God in vain is to violate his essence, power, truth. 
 This commandment is therefore directed against blasphemy, 
 perjury, and all other modes of dishonouring the name of God. 
 In its form it serves to illustrate that feature in the style of 
 scripture according to which a plain and familiar case is set 
 forth to embody a general principle. And hence in a pro- 
 founder sense it is opposed to pantheism, naturalism, creaturism, 
 or the applying of the name of God to the creation or any 
 part of it, or dealing with it as if it belonged to a creature. 
 
 The sin here forbidden has been as prevalent as polytheism 
 or idolatry. It has assumed all forms, from the deification of 
 a fetish to that of the sun, moon, and stars, or of the universe. 
 It has appeared not only as a superstition, but as a philosophy, 
 falsely so called. It consists in the ascription either of divine 
 attributes to a creature, or of creature attributes to God. The 
 latter is the form chiefly contemplated in the command, as it 
 is addressed to those whose God is the Lord. It tends to 
 atheism. 
 
 Will not acquit him. There is here an allusion to the 
 "visiting of iniquity" mentioned in the previous passage. 
 The iniquity of taking the name of God in vain, is akin to that 
 of having another god, or making an idol before the living 
 and true God. It is a form of apostasy and ungodliness, and 
 therefore involves the same guilt, doom, and penalty. This 
 raises the third commandment to the same gravity of char- 
 acter with the former two. The investifration of the nature 
 of that crime which it prohibits has led us to the same con- 
 clusion regarding its primary importance. 
 
 Tlie first commandment, then, guards the unity of God ; 
 the second, his spirituality ; the third, his deity, or essence. 
 In the first we are forbidden to make God one of many, when 
 he is the only One ; in the second, to liken him to a corrupt- 
 ible image, when he is the incorruptible Spirit ; in the third, 
 to identify liim in any way with the creature, when he is the 
 Creator. The three combine to form the fundamental law 
 
214 THE MOKAL LAW. 
 
 of monotheism ; but at the same time they present an adum- 
 bration of the Father, the Son, and tlie Spirit. The Father is 
 God, the invisible one ; the Son is the express image of the 
 Father (Heb. i. 2) ; and the Spirit is the inward power or 
 essence of God. 
 
 It is manifest that the ontological division of this solemn 
 proclamation from Sinai takes place at this point. All that 
 goes before refers to the essence of God ; all that follows 
 relates, not to his essence, but to his work. This division 
 rests on the theological aspect of the " ten words." 
 
 THE FOURTH COMMANDMENT. 
 
 V. 8-11. This grand compend of law now descends from 
 the personal rights of God to the day of his rest. The former 
 precepts are purely moral ; the fourth is partly moral and 
 partly positive. The principle that man's time should be 
 divided between labour under the eye of God and leisure for 
 the solemnities of his worship is moral. The apportionment 
 according to the example of God is positive. The first three 
 precepts are of universal obligation whenever and wherever 
 there is a rational creature. The fourth is specially binding 
 on man, being founded on the six days' work and the seventh 
 day's rest in that creation of which he formed the crowning 
 part. It is therefore to him of perpetual significance and 
 obligation. Referring to a day of rest for appearing before 
 God, it inculcates religion and prohibits secularity. It has a 
 twofold form — affirmative, " Eemember the Sabbath day to 
 hallow it ; " negative, " In it thou shalt not do any work." 
 
 V. 8, Reniemher. Pointing to an event of the past it is 
 the precept of memory. It deals with the commemorative 
 principle. This is in keeping with the constitution of man. 
 Memory is the faculty of history ; and the remembrance of 
 events that have a momentous influence on the interests of 
 man is congenial wnth all the tendencies of his nature. Tlie 
 day. It is not without significance that the law contains a 
 commandment concerning time, and none concerning space. 
 Human action occupies a certain time, while it has no definite 
 relation to space. It also implies forethought, deliberation, 
 purpose, volition. It involves an agent and a patient, a cause 
 
EXODUS XX. 8-1 1. 215 
 
 and an effect. As a course of conduct runs tlirougli a certain 
 length of time, action and duration come to be measures of 
 each other. Hence liistory and chronology are inseparably 
 associated. Spirit may be said to be to time as matter is to 
 space. The one fills time with the successive acts of its free 
 powers ; as the other occupies space with tlie widc-sj)rcad 
 field of its constant forces. The day is the natural unit of 
 time, and affords the measure for the division of time in the 
 fourth commandment. It extends from sunset to sunset 
 (Lev. xxiii. 32). tSabhath, a rest, not that of sleep or death, 
 but vacation from business, leisure for converse with God. To 
 hallow it, set it apart from the rest of time for sacred rest. 
 
 V. 9. Six days slialt t/ioa labour. There is here an in- 
 junction to labour in so far as it is necessary for the support 
 of life. There is at the same time a permission to employ six 
 successive days in labour. Experience proves that this is more 
 than sufficient for raising from the ground the sustenance 
 needful for man. And do all thy luorh. Work or business 
 is a more extensive term than labour. The latter refers to 
 out-door work or manual labour, requiring effort and entailing 
 toil : the former includes, moreover, the routine of domestic 
 opcratirms, the management of affairs, the transactions of buy- 
 ing and selling, and all that is usually meant by the t^rra 
 " business." 
 
 v. 10. But the seventh day. \Miile six days are allowed 
 for business, the seventh is assigned to leisure. The number 
 seven has acquired a typical sacredness from its application 
 to the Sabbath. The rest of God after six days of creative 
 activity, in which a habitation was prepared, and man, the 
 intended inhabitant, created, is the historical foundation for the 
 Sabbath. But tlie proportion of time for labour and for rest 
 is not only derived from the history but adapted to the 
 nature of man. The operations of the corporeal fiume consist 
 of thrce parts : fii-st, that which is invohintary and without 
 intermission, as the action of the heart and other internal 
 functionaries of the vital organism ; second, that which is 
 instinctive, as the travail of the animal powers in search of 
 food, shelter, and other natural requirements ; and third, th.at 
 which is i-ational, as the effort to attain a certain end beyond 
 the merely animal wants. The first part of the movement is 
 
216 THE MORAL LAW. 
 
 kept in constant vigour by the regular supply of food. The 
 second has its recompense in the natural repose of sleep. The 
 third remains over to be relieved by a recuning period of rest 
 to be determined by reason. As on the whole about a third 
 part of the exertion of our powers may be due to this last 
 source, and that for the half of the natural day, it follows 
 that a sixth part of each natural day needs its compensating 
 repose. After six days, therefore, a seventh day of rest seems 
 needful to repair the waste and weariness accruing from 
 voluntary rational effort. At all events the special activity 
 of the rational powers evidently stands in need of being 
 recruited by a third provision, not of the animal, but of the 
 rational nature, and that is plainly the Sabbath. 
 
 A Sabbath to the Lord thy God. Rest and dedication to 
 God are the properties here assigned to the Sabbath. The 
 observance of the Sabbath connects man with the origin of 
 his race, with the six days' creation and with the Creator 
 himself The connexion is manifestly a historical one. He 
 that observes the Sabbath aright holds the history of that 
 which it celebrates to be authentic, and therefore believes in 
 the creation of the first man, in the creation of a fair abode 
 for man in the space of six days, in the primeval and absolute 
 creation of the heavens and the earth, and, as a necessary 
 antecedent to all this, in the Creator who at the close of his 
 latest creative effort rested on the seventh day. The Sabbath 
 thus becomes a sign by which the believers in a historical 
 revelation are distinguished from those who have allowed 
 these great facts to fade from their remembrance (xxxi. 13). 
 The leisure of the Sabbath-day, moreover, affords the oppor- 
 tunity for the holy convocation and for the public and private 
 exercises of praise, prayer, reading,, expounding and applying 
 the word of God. The observance of the Sabbath, then, be- 
 comes the characteristic of those who cherish the recollections 
 of the origin of their race, and who worship God not merely 
 as Elohim, the Everlasting Almighty, but as Jehovah, the 
 historical God, the Creator, who has revealed himself to man 
 from the dawn of his existence as the God of love and after- 
 wards of mercy and grace, of promise and performance. 
 
 Thou shalt not do any work. Both labour and business (^"^pK 
 
EXODITS XX. 1 1. 217 
 
 and '^3'^f'^, the latter including the former) are excluded on 
 the weekly sabbath. Thou, nor tlty so)i, nor Ihy daufjhter. 
 These are the free. The remainder, commencing without tlie 
 copulative conjunction, are the bond. It i.s remarkable that 
 tlii.s enumeration intimates the duties of superiors to their 
 inferiors. It points to the right and duty of parents, masters 
 and hosts to i-estrain those under them from sin and train 
 them to holiness. It makes the mother, the wife, tlie mistress, 
 not subject in this respect, but equal to the husband. It 
 marks the accountability of owners also. In like manner it 
 affirms the right of children, servants, and strangers, to the 
 observance of the Sabbath, and by parity of reason to tlie free 
 exercise of all other religious duties. It inculcates the kind 
 treatment of the lower animals. Especially it claims the 
 seventh day rest for the domestic animals that labour for and 
 with man in the pursuit of his rational ends. Thy stranger 
 that is luithin thy gates, (see on xii. 1 9). They were sojour- 
 ners, not yet incorporated by circumcision into the community 
 of Israel. 
 
 V. 1 1. For. A reason is assigned for the observance of this 
 precept, as there was for all that preceded it. God requires a 
 rational service. The reason is historical. It refers to the 
 original division of time into six days of work and a seventh 
 day of rest on the occasion of the- creation of man. Then 
 God not only rested after the six days of creation, but blessed 
 the Sabbath day and hallowed it. He thus instituted a 
 seventh day Sabbath of perpetual obligation, and therefore 
 now enforces its constant remembrance and observance (see on 
 Gen. ii. 1-3). Reminding him of his exalted origin and bring- 
 ing him into contact with his maker it awakens in his breast 
 all those feelings of joy and thankfulness which the possession 
 of conscious being naturally evokes. 
 
 From the essence of God we naturally pass to his action. 
 As the former three precepts indicate his intrinsic essence, so 
 the fourth reveals the foundation of his authoi'ity over the 
 creature. The act of creation is the origin of all title to the 
 creature and to the obedience of the intelligent creation. The 
 creation of man is commemorated in the fourth commandment 
 Hence it contains the fountain head of all authority in God 
 and all duty in man. The former three are negative. This is 
 
218 THE MORAL LAW. 
 
 affirmative. The former regard eternity. This refers to time, 
 and deals with man's conduct towards God, dividing it into 
 innocent business and recreation on six days, and holy leisure 
 for converse with God on the seventh. The absolute authority 
 of God is no less important to us than his necessary being. 
 The former three commands relate exclusively to God. The 
 fourth introduces man on the stage of existence. It forms 
 therefore, the natural transition from the rights of God to 
 those of man. 
 
 Reo-ardino; the ten words as a law, we are now come to the 
 point of main division. A law determines what is due to 
 each class of persons ; and therefore may be divided according 
 to the various rights due, or the various parties to whom they 
 are due. In a piimary division these two principles come 
 ultimately to the same thing, inasmuch as the nature of the 
 right depends entirely on the nature of the person to whom 
 it is due. The present summary of law is divided on the 
 latter principle into the duties of man to God, and of man to 
 man. The subdivisions that flow from such a primary classi- 
 fication are merely the analysis of the sum of right due to 
 each class of individuals. 
 
 THE FIFTH COMMANDMENT. 
 
 v. 12-17. We are now come to that series of command- 
 ments which contain our duty to man. This is divided into 
 our duty to superiors, contained in one, and our duty to equals, 
 contained in the remaining five. 
 
 v. ] 2. This commandment prescribing our duty to superiors 
 is properly arranged after the four that determine our duty to 
 the great Supreme. It is also the meet companion of the 
 fourth, inasmuch as they are both founded on the history and 
 nature of man : the former pointing to the origin of the race, 
 the latter to that of the individual. Honour thy father and 
 thy mother. We have here a beautiful instance of the scrip- 
 tui-al method of laying down a principle by enunciating its 
 most striking and important example. The parents are the 
 only natural superiors, for they are under God the authors of 
 the existence of those children for whose maintenance and 
 training they labour with all the assiduity of natural affec- 
 
EXODUS XX. 12. 219 
 
 tion. Tins sublime Kclicmc of general jurisprudence does not 
 condescend to notice the ei)lienieral ansmgements of artificial 
 society, but selects the primeval distinction of parent and 
 child as the theme of legislation concerning superiors and 
 inferiors. The parent stands to the child in the relations of 
 progenitor, benefactor, teacher, and ruler. As progenitor he 
 is, under God, the author of the child's existence ; and this 
 gives him a rightful authority over the child second only to 
 that supreme authority which creation gives to God over both 
 parent and child. Parental affection moves the father, and 
 especially the mother, to those unwearied efforts of tender, 
 loving, fosteritig care that are demanded by the lielplessness 
 of infancy and childhood, and forms the type and shadow of 
 that di.sinterestcd beneficence which comes out in other cir- 
 cumstances in the priestly office. The wisdom and experience 
 of ao-e qualify him to cultivate the intellectual, active, and 
 moral powei-s of his child ; in the discharge of which duties 
 he foreshadows the functions of the prophet, the teacher, and 
 the preacher. His authority as parent entitles him, and his 
 affection and experience befit him, to exercise a benignant 
 sway over his child, and therein to adumbrate the affairs of the 
 elder or ruler in the political and ecclesiastical worlds. 
 
 The "father" and "mother" are distinctly specified to 
 indicate that they are equal in authority, and therefore equally 
 entitled to that "honour" which the mother will attract by 
 her love and the father will enforce by his power. This honour 
 naturally resolves itself into reverence for the authors of our 
 beinnr, rrratitude for the nameless blessings of a home, docility 
 to the patient and persevering educators of our infant minds, 
 and obedience to the commands of our natural superiors. The 
 patriarch was father, priest, prophet, and king in his house- 
 liold or clan. In the more complex arrangements of nations 
 and empires the magistrate and the priest came out into 
 prominence and influence as distinct orders, and even the 
 teacher sometimes asserted a standing and a rank for himself 
 in the social scale. But all these subdivisions of authority 
 find their origin and standard in the parental relation and the 
 fifth commandment. This commandment enforces all law- 
 ful authority, and is opposed to all the levelling and derang- 
 iug fancies of anarchy and democracy. 
 
220 THE MORAL LAW. 
 
 That thy days may he long in the land. This is the first 
 commandment with promise. To comprehend all the mean- 
 ing of this we must remember that the personal pronoun 
 " thou, thy " is to be taken both in a collective and individual 
 sense. In the collective sense it refers to the whole people, 
 and conveys the assurance that compliance with this command 
 will prolong or perpetuate their possession of the promised 
 land. In the previous commandment parents were required 
 to impress upon their children the observance of the Sabbath 
 and the maintenance of that reverence for God, remembrance 
 of his creative power and authority, and devotion to his wor- 
 ship, which are inseparably associated with the day. The 
 dutiful attention of children to these instructions will serve to 
 perpetuate fidelity to God among the people from generation 
 to generation, and therewith to perpetuate the inheritance of 
 the land of their forefathers. On the other hand, the neijlect 
 of the parents to enforce, or of the children to maintain, the 
 observance of the Sabbath and all its associations with the 
 origin of their race, and with the Creator and Preserver of 
 their being, will inevitably tend to apostasy from the true 
 God, and consequent expulsion from the land of all their 
 natural and religious affections. The subsequent history of 
 this people to the present day forms a stiiking comment on 
 the sentence now before us. The great economic law, how- 
 ever, that filial obedience is the main foundation of national 
 stability and prosperity, is not peculiar to the Jews. The 
 domestic virtues have in all nations been the prolific source of 
 social greatness and progress. 
 
 The personal application, however, of this promise is no less 
 just and important. Length of days or of inheritance is a law 
 running through the moral government of God, counteracted 
 no doubt and modified by the interference of other laws that 
 contribute no less to the ultimate, if not immediate, good of 
 the individual. For if life be shortened to a child of God, he 
 only entei-s the sooner upon a better and higher life. And if 
 the inheritance be shorter than the life, yet he cannot be de- 
 prived of that precious and present inheritance that all things, 
 even affliction, work together for his ffood. 
 
 Which the Lord thy God giveth thee, is going to give thee, 
 is in the purpose and process of giving thee, as the imperfect 
 
EXODUS XX. 1 3. 221 
 
 or current participle denotes. The mention of this circum- 
 stance concerning the land favours tiie wider interprettition of 
 this promise, as it was to the whole ])eople the Lord was ahout 
 to give the land. It does not however preclude its reference 
 to individuals. It is to be noted that if we rei^ard the second 
 vei-se as an integral part of the first commandment, the phrase 
 "the Lord thy God" occurs in each of the first five com- 
 mandments. 
 
 This is the third and last point at which the main division 
 of the Decalogue may be placed ; the ground of distinction 
 being the rank of the ])arties to whom the rights are assigned. 
 The first five refer to the rights of superiors, and the second 
 five to those of equals. But the second point of division is 
 much more marked than this. The contradistinction between 
 God and man is incomparably more important than that be- 
 tween superiors and equals, when among the superiors God 
 and man are classed together and opposed to men as equals. 
 It is obvious that the fourth and fifth commandments form the 
 easy and gi-adual transition from the higher to the lower sphere 
 of legislation. They stand together in many respects. Thev 
 have a positive form. The one introduces us to the family ox 
 heaven ; the other to the family of earth. The former touches 
 incidentally on the duties of parents and masters ; the latter 
 relates to the duties of children and servants. The one respects 
 the " honour" due to the Great Father of all ; the other that 
 wliich is due to His natural representative and type among 
 men. 
 
 V. 13-17. These verses contain the five precepts regarding 
 equals. Three of these refer to deeds, one to words, and one 
 to thoughts. They guard the life, the chastity, the property, 
 and the character of our neighbour, not only from the outward 
 act, but from the inward thought of violence. It is indeed in 
 all cases the intent that gives moral character to the act. 
 
 THE SIXTH COMMANDMENT. 
 
 v. 13. This commandment protcct.s life, and is against all 
 endeavours that endanger the life of our neighbour. As there 
 is no object expressed, it prohibits suicide as well as homicide. 
 It also forbids violence, passion, lust, intemperance in eating 
 
222 THE MORAL LAW. 
 
 or drinking, or anything that tends to shorten life. The 
 peculiar sacredness of human life lies in this, that man is a 
 responsible being, liable to be rewarded or punished accfjrding 
 to his deeds. Life is the reward of obedience, and death is 
 the penalty of disobedience. The circumstance that this life 
 is to the sinner the season of invitation to return to God, who 
 will have mercy on him, deepens immeasurably the crime of 
 cutting short his life in the midst of his impenitence. All these 
 considerations are wrapped up in the paramount reflection that 
 man was created in the image of God. Life is also used in a 
 pregnant sense in Scripture. It rises from the mere natural 
 life to the spiritual life, which is rekindled in the dead soul 
 by the Spirit of life through the word of life. This widens 
 immensely the scope of this commandment. And if we now 
 advance from the mere negation of refraininor from evil to the 
 position of abounding in good, we behold opening before us a 
 boundless prospect of well doing for the children of God. 
 
 THE SEVENTH COMMANDMENT. 
 
 V. ] 4. This commandment sanctions marriage and prohibits 
 fornication, adultery, and all unchaste acts. Among mankind, 
 who ai'e naturally gifted with reason and conscience, the coha- 
 biting of the sexes ought to be after the solemn compact of 
 lawful wedlock by mutual consent. Marriage ought to be 
 between one man and one woman, who are not within the 
 forbidden degrees of consanguinity. Nothing dissolves its 
 bonds but adultery. Married life is not sinful or defiling. 
 On the other hand it calls forth some of the tenderest, fairest, 
 finest feelings of humanity ; and gives scope for as high and 
 holy duties as any isolation in life., This commandment guards 
 the home from the external intruder on its chastity, as the 
 fifth does from the internal disturber of its peace. 
 
 The formation of the woman out of the man indicates in a 
 striking and beautiful manner the unity of the married pair. 
 The fourth and fifth commandments concur with this in pre- 
 supposing a parity of right between the husband and wife. 
 The law of Moses and the law of Christ agree in vindicating 
 the natural right of woman against the arbitrar}'- miglit of man. 
 And Judaism and Christianity have been honourably distin- 
 
EXODUS XX. It. 223 
 
 gui&hed among the nations for respecting the ngl)ts of the 
 wea ccr sex. This is the more remaikable, as they both origi- 
 nated in the East, where the harem prevails. 
 
 ^[arriagc has hoea peculiarly ennobled by being employed 
 to ty|)ify the union between God and His people ; while apos- 
 tiisy has been odiously branded as fornication and adultery. 
 
 THE EinilTII COMMANDMENT. 
 
 V. 15. This precept guards property, and is directed against 
 taking that which does not belong to us, whether by violence or 
 fraud. The most heinous breach of this commandment is the 
 stealing of man. If ])ro})erty be taken in a large sense, this 
 precept includes the two ])receding, as the life and the body 
 are strictly property. If it embrace what belongs to another 
 as a debt or a right, then this connnandment covers the whole 
 field of relative duty. The Maker is the only ultimate pro- 
 prietor. Not a tree of the garden belongs to Adam, till the 
 Creator makes the definite grant. All men are equal in point 
 of natural right. The only natural superioi'ity is that of the 
 ])arent. All other authority of man over man, is by covenant 
 or tacit consent. This, then, is the most comprehensive of all 
 the commandments. And it occu})ies the central place among 
 the laws between equals. 
 
 The three preceding commandments refer to action, and in 
 this we see a warrant for grouping them in one verse, as is 
 done in some manuscripts. They also bear a certain analogy 
 to the first two or three connnandments. To have another 
 god is a practical annihilation of the true God. Idolatry is a 
 spiritual adultery. Stealing, in a large sense, will include 
 taking the name of God in vain. It is in one sense the only 
 thinij of whj'^h we can rob God. 
 
 THE NINTH COMMANDMENT. 
 
 V. 1 G. This commandment refers to speech, enjoins truth, 
 and is directed against falsehood. It covers the same ground 
 as the preceding three ; as falsehood may imperil life, chastity, 
 or property. It assumes its darkest form when the falsehood 
 is uttered avow*^dly in the presence of God, who seai'cbes the 
 
224 THE MORAL LAW. 
 
 heart, and will bring every word into judgment. In this 
 aspect it bears the same relation to the third command nient 
 which the three preceding do to the first two or chree. 
 Besides the common applications of this law, its importance is 
 enhanced by the circumstances, that most of our information 
 concerning the present or the past, comes to us in the form 
 of lancrua^e, and that our knowledge of God, of His work, 
 and of His grace, is conveyed to us in His word. The eter- 
 nal, then, as well as the temporal interests of man, are linked 
 with spoken and written words. How awful, then, the re- 
 sponsibility of those who are endowed with the faculty of 
 speech. 
 
 THE TENTH COMMANDMENT. 
 
 V. 1 7. This commandment refers to the thoughts, inculcates 
 disinterestedness, and prohibits indulging a desire after that 
 which belongs to another. The first clause is followed by a 
 closed space indicating a subordinate separation from the fol- 
 lowing clauses. The verb is also repeated at the beginning 
 of the second clause, intimating a marked distinction, and 
 warranting a certain pause, though not a sub-division of the 
 decalogue. The transposal of the first two clauses in Deut. 
 (v. 21) is sufiicient to show that in the estimate of the tran- 
 scriber tbe two were included in one of the ten words. This 
 precept, also, is co-extensive with the three precepts referring 
 to the outward acts. A man cannot covet his neighbour's 
 life ; but he may desire his death, if it would make way for 
 his acquiring possession of any coveted thing that belonged 
 to him. In the arrangement of the present book, " the 
 house " is placed first. This is generally understood of the 
 material building in which a man dwells. We prefer regard- 
 ing the prominent thought implied in it here to be the family, 
 including the parents, and especially the sons and daughters 
 of all living generations: inasmuch as, 1, the other objects 
 specified are living creatures, and "anything that is thy 
 neighbour's " includes the goods and lands ; 2, the children 
 are not otherwise mentioned, though of more importance than 
 servants or cattle ; 3, a due subordination is thus introduced 
 into the details, the house coming first as including the 
 
EXODUS XX. 17. 225 
 
 parents and children, the wife next, as the separaltlc ])art of 
 the neighbour, and then the servants, cattle, and inanimate 
 objects. In Deuteronomy the prominent thought in " liou.se" 
 seems to be the material building ; and hence the wife, who 
 is also the mother, and includes the children, is placed first, 
 the house and the field are associated together in the next 
 place, the service by which these are rendered comfortable 
 and profitable has the third rank, and the products of their 
 labour hold the last. The arrangement in Exodus corresponds 
 closely with the three precepts concerning the outward 
 acts ; as the sixth commandment bears upon the family in its 
 ■widest sense, the seventh especially on the wife, and the 
 eighth in some sense upon the servants, the cattle, and the 
 goods. 
 
 The improper desire is the root of all evil. It can seldom 
 be reached by human legislation. But it is open to the 
 Searcher of hearts. The intent is that which, in the last re- 
 sort, determines the moral character of the act. This last 
 " word " is, therefore, the interpreting clause of the whole 
 decalogue (Rom. vii. 7). It raises the code immeasurably 
 above every code of man who looketh on the outward appear- 
 ance of conduct, and at once renders it worthy of the Lord 
 who looketh on the heart. Covetousness here includes envy, 
 malice, and every other selfish or unholy state of the feelings. 
 Its prohibition involves the inculcation not merely of disin- 
 terestedness, but of all the forms of unselfish benevolence. 
 This commandment is, therefore, virtually the law of love, and 
 in this positive sense gives that loftier aspect to the decalogue, 
 the traces of which have been already noticed. 
 
 As the ninth commandment is related to the third, so the 
 tenth has several points of relation with the fourth. 1. It 
 enjoins disinterestedness, and the observance of a seventh day's 
 rest is a most powerful and practical demand for the same 
 state of the affections. 2. It contains an enumeration of the 
 inmates and surroundings of the home ; and the fourth com- 
 mandment does the same, and with much of the same intent. 
 3. It strikes at the root of all inhumanity in the words and 
 acts of men ; and the law of the Sabbath strikes at the root 
 of all ungodliness in a world that is prone to secularity. There 
 is no command of the decalogue by which the public sense of 
 
 P 
 
226 THE MORAL LAW. 
 
 religious obligation has been so deeply tried and found want- 
 ing as the fourth ; and the obvious and almost avowed spring 
 of all worldly opposition and natural antipathy to it is the 
 selfish, grasping, avaricious spirit which is condemned in the 
 tenth. 
 
 This brings out a curious proof of the internal coherence of 
 these ten words. If we connect together the first and second 
 commandment and likewise form the sixth, seventh, and eighth 
 that relate to the outward conduct into one gTOup, we bring 
 to view a remarkable analogy between the former and the 
 latter ; and the same analogy appears between the third and 
 ninth, and between the fourth and tenth. Thus the law is 
 found to fall naturally into a sevenfold division, three mem- 
 bers of which relating to God are before the fifth command- 
 ment, and three relating to man after this central precept relat- 
 ing to parents. The number ten points to the perfection of this 
 code, and this internal septenary arrangement to its holiness. 
 There is, therefore, a wonderful display of unity and compre- 
 hensiveness in this moral discourse. While adopting the 
 concrete form that comes home to the common mind, it em- 
 bodies at the same time in its familiar examples all the great 
 abstract principles of moral truth. The mild voice of a pater- 
 nal authority is heard in it, inasmuch as while it warns the 
 decided or defiant apostate of certain retribution, it whispers 
 mercy to every returning penitent. It is addressed, no doubt, 
 to the sons of Israel, and alludes to their recent deliverance 
 from bondage ; but it purports to be the utterance of the 
 Almighty, the Creator of heaven and earth. It does not suf- 
 fer any limitation by being proclaimed to that portion of the 
 human race which remained in professed communion with 
 God, since it forewarns the apostate nations of approaching 
 visitation, and clothes its precepts in the garb of denunciations 
 against their most glaring sins. Many of its precepts are of 
 universal and eternal obligation, and none of them is narrower 
 than the whole compass and duration of the human race on 
 earth. To the heirs of immortality, when they have become 
 the spirits of just men made perfect, when .they neither marry 
 nor are given in marriage, and have more thinos common than 
 air and water, the principles contained in the sixth, seventh, 
 and eighth commandments, if they require to be republished. 
 
EXODUS XX. 18-21. 227 
 
 will assume a new form adapted to their new condition. But 
 the principles themselves, and even the form in which they 
 arc now presented, can never cease to be self-evident and self- 
 binding. 
 
 V. 18-21. The effect of the spectacle which Mount Sinai 
 presented upon the people is here described. We may sup- 
 pose that the awful silence which prevailed during the delivery 
 of the law was followed bv a return of the thunderincfs and 
 the lightnings, and the clang of the trumpet. All Ike, jieople 
 saw. The verb is here used in a pregnant sense. They saw 
 the scene which was accom{)anied by the drojid crashing of the 
 elements and the thrilling notes of that unearthly cornet. 
 They drew back and stood afar of. The solemnities of the 
 divine presence beget the feeling of reverential awe, under the 
 influence of which they retire to a respectfnl distance. They 
 have no more any doubt of the divine commission of Moses ; 
 and they entreat by their elders that God would speak to them 
 through Moses, and not directly and personally, lest they die. 
 Human consciousness in its fallen state shrinks from imme- 
 diate contact with God (v. 20). Moses pronounces the 
 encouraging word, Fear not, a word long remembered after- 
 ward (Hag. ii. 5). To prove you. The test of their fidelity 
 to the Lord their God was the law which was now promul- 
 gated from Sinai with all the advantages of the immediate 
 presence and audible voice of God. Faith in God is a dead 
 form, if it do not bring forth the fruit of penitence and obe- 
 dience. Hence he sets before them in the most conspicuous 
 light the standard of a perfect morality that he may prove 
 thorn, that his fear vi ay he before thevithat they sin not. The 
 signal demonstrations of his presence and power will leave them 
 without the excuse of any obscurity in the oracles they have 
 received, and awaken a salutary sense of the infinite majesty 
 and sanctity of the Supreme (v. 21). And Moses dreiu near 
 to tJie thick darkness where God was. We learn from the sup- 
 plementary narrative of Deuteronomy that Moses communi- 
 cated the petition of the people to the Lord, who was pleased 
 therewith, and gave them leave to retire to their tents (Deut. 
 V. 28). 
 
 V. 22-2G. The altar. The paragraph now before us is tiie 
 close after the ten words and the preface to the legislation of 
 
228 THE ALTAR. 
 
 the three following chapters. It is in the form of a message 
 to Israel. It reminds them of the palpable fact that he had 
 spoken to them from heaven, v. 23. Ye shall not make with 
 me any idol. The construction here is remarkable. The first 
 " make " has no object expressed. It is designed to make 
 emphatic the accompanying " with me," by which the exclusive 
 unity of the godhead is intimated. The object is then supplied 
 and the verb repeated. 
 
 V. 24. An altar. This prohibition to make any image of 
 God is designed to introduce the permission or injunction to 
 make an altar to him. The only outward thing in the salva- 
 tion of the soul is the atonement. The necessity of propitia- 
 tion is accordingly symbolised in the altar. The mercy of 
 God needs no type, and has its place in the proclamation on 
 Sinai. The propitiation, which makes way for his mercy to 
 the penitent sinner by satisfying his justice, has its type in 
 the altar and the sacrifice thereon. This special provision for 
 the salvation of sinners, though it would be out of place in 
 the ten words, yet forms the main substance of all that is 
 shadowed forth in the whole ceremonial law. It, therefore, 
 comes in here as the necessary antecedent of all acceptable 
 approaching to God and walking with him. The word altar 
 connects Moses and the people of Israel with Noah and his 
 rescued family (Gen. viii. 20). Of earth. Earth was the 
 .scene of man's sin ; it is also to be the scene of the sacrifice 
 for sin. The altar of earth is merely the definite spot of this 
 earth set apart for sacrifice and elevated to raise the offering 
 towards God who is in heaven. Thy burnt offenngs. The 
 two great classes of offerings are the expiatory and the eu- 
 charistic. The former is here represented by the n^V or burnt- 
 offering (Gen. viii. 20), which implies on the part of the offerer 
 the confession of guilt and of the need of an atonement. And 
 thy ijeace-offering. This is that species of offering which was 
 designed to express the thanksgiving of the offerer for peace 
 with God or any of its attendant benefits. It was also ex- 
 pressive of devotedness to him. Thy sheep and thine oxen. 
 The ordinary kinds of animals employed in sacrifice. Goats 
 were included along with the sheep. In every place ^vhere I 
 record 7ny name, where I cause my name to be remembered 
 and invoked. This intimates some change of the place where 
 
EXODUS XXI. 229 
 
 the altar was to be erected. The patriarchs were wont to 
 build an altar wherever God appeared to them. / will come 
 unto thee and bless thee. The presence and the buuiity of God 
 are here promised. 
 
 V. 25, 2G. llie altar may be of stones, if unhewn. It is 
 thus entirely a work of God and so in keeping with that pro- 
 pitiation whicli comes entirely from God. // thou lift up 
 thy tool upon it, thou dost pollute it. This teaches by a figure 
 that the .sinner only defiles, and therefore cannot liave any 
 part in atoning. The altar of rude stone was common amono- 
 the ancient nations. Motives of decency dictated that the 
 altar Wiis not to be approached by steps. 
 
 The prescri{)tion here concerning the altar appears in the 
 most general form. The details of legislation on this subject 
 will appear in their proper place. 
 
 XII. THE CIVIL LAW. EXOD. XXI.-XXIV. 
 
 CHAP. XXL LAWS OF SERVITUDE AND PERSONAL SAFETY. 
 
 And these are the judgments which thou shalt set before them. 
 2 When thou gettest a Hebrew servant, six years shall he serve; 
 and in the seventh lie shall go out free for nothing. 3 If he come in 
 by himself, he shall go out by himself : if he be married, then his 
 wife shall go out with him. 4 If his master give him a wife, and she 
 have borne him sons or daughters, the wife and her chiMrcn shall be 
 her masters, and he shall go out by himself. 5 And if the servant 
 shall plainly say, I love my master, my wife and my children ; I will 
 not go out free : 6 Then his master shall bring him unto God : and 
 shall bring him to the door or to the door post ; and his master shall 
 bore his ear through with an awl ; and he shall serve for ever. § 32. 
 
 7 And when a man sells his daughter to be a maid-servant, she shall 
 not go out as the men-servants do. 8 If she please not her master, 
 who hath not betrothed her, then he shall let her be redeemed : to 
 sell her to a strange pe(jple he shall have no power, when he hath 
 deceived her. 9 And if he betroth her to his sou, he shall deal with 
 her after the manner of daughters. 10 If he take him another wife, 
 her food, her raiment, and her duty of marriage, shall he not diminish. 
 1 1 And if he do not these three unto her, then shall she go out free 
 without money. § 33 
 
230 THE CIVIL LAW. 
 
 12 He that smiteth a man, so that he die, shall be surely put to 
 death. 13 And if a man lie not in wait, hut God deliver him into 
 his hand, then I will appoint thee a place whither he shall flee. § 34. 
 14 But if a man come presumptuously on his neighbour to slay him 
 with guile, thou shalt take him from mine altar to put hira to death. 
 § 85. 15 And he that smiteth his father or his mother shall 
 surely be put to death. § 36. 16 And he that stealeth a 
 
 man and selleth him, or in whose hand he is found, shall surely be 
 put to death. §37. 17 He that curseth his father or his 
 
 mother shall surely be put to death. § 38. 
 
 18 And if men quarrel, and one smite another with a stone or with 
 his fist, and he die not, but is laid on his bed : 19 If he rise and 
 walk abroad on his staff, then shall he that smote him be quit ; only 
 he shall pay for his loss of time, and cause him to be thoroughly 
 healed. § 39. 
 
 20 And if a man smite his servant or his maid with a rod, and he 
 die under his hand, he shall surely be punished. 21 But if he con- 
 tinue a day or two, he shall not be punished : for he is his money. 
 
 § 40. 
 
 22 And if men strive, and hurt a woman with child, so that her 
 fruit depart from her and no mischief follow, he shall be surely fined, 
 according as the woman's husband will lay upon him, and he shall 
 give as the judges determine. 23 And if mischief follow, then thou 
 shalt give life for life. 24 Eye for eye, tooth for tooth, hand for 
 hand, foot for foot. 25 Burning for burning, wound for wound, 
 stripe for stripe. § 41. 
 
 26 And if a man smite the eye of his servant, or the eye of his 
 maid that it perish, he shall let him go free for his eye's sake. 27 
 And if he knock out the tooth of his servant, or the tooth of his 
 maid, he shall let him go free for his tooth's sake. ^ 34. 
 
 28 And if an ox gore a man or a woman and he die, the ox shall 
 be surely stoned, and his flesh shall not be eaten ; but the owner of 
 the ox shall be quit : 29 But if the ox were wont to gore in time 
 past, and it hath been testified to his owner, and he hath not kept 
 him in, and he hath killed a man or a Avoman, the ox shall be stoned, 
 and his owner also shall be put to death, 30 If a price be laid ou 
 him, then he shall give for the ransom of his life whatsoever is laid 
 upon him. 31 Whether he gore a son or gore a daughter, according 
 to this judgment shall it be done unto him. 32 If the ox gore a ser- 
 vant or a maid, he shall give unto his master thirty shekels of silver, 
 and the ox shall be stoned. § 42. 33 And if a man shall 
 
 open a pit, or if a man dig a pit and cover it not, and an ox or an ass 
 
EXODUS XXI. 1. 231 
 
 fall therein ; 3i The owner of tho pit shall make it good : llio money 
 he shall return to its owner, and the dead beast shall be his. § 43, 
 
 35 And if one man's ox gore another's, and it die, then they shall 
 sell the live ox and divide the money of it ; and the dead ox also they 
 shall divide. 3G Or if it be known that the ox was wont to gore in 
 time past, and his owner did not keep him in, he shall surely pay ox 
 for ox, and tho dead shall bo his. § 44. 
 
 V. 1. And these are the judgments which thou shalt set 
 before them.. This is the heading of the four chapters which 
 contain the civil ])olity of the Jewish theocracy. It will aid 
 very much the intelligent perusal of these chapters if we mark 
 the orderly arrangement of the topics of which they treat. 
 Tiie main features of this arrangement have been grasped by 
 the Hebrew and Christian expositors. With some variance 
 from the usual division, and some endeavour after a more 
 extensive elucidation, it is exhibited in the following scheme : — 
 
 I. Of servitude, . . 
 II. Of personal safety, 
 
 III. Of property, . . 
 
 IV. Of conjugal fidelity, 
 V. Of veracity, . . 
 
 VI. Of set .times, . . 
 VTL Of piety, . . . 
 
 The first of these sections refere to the duties of masters and 
 servants, and is, therefore, a natural expansion of the fifth com- 
 mandment, which relates to parents and children. The second 
 treats of injuries destroying or endangering life, and hence 
 comes under the sixth commandment. The third, relating to 
 property, is an expansion of the eighth. The fourth is of a 
 somewhat diversified character. But its various precejits 
 bear upon the mai-riage vow either between husband and 
 wife, or between God and His people. The injunctions con- 
 cerning the stranger, the widow and orphan, and the poor, 
 will naturally come imder the latter head, if we remember 
 that God avouches Himself the guardian of all such. This 
 section is thus analogous to the seventh commandment. The 
 fifth section, on truthfulness and integiity in witness-bearing 
 and judging, developes the ninth commandment. The sixth. 
 
 XXL 111, . . 
 
 5th Commandment. 
 
 xxi. 12-32, . . 
 
 0th 
 
 j> 
 
 xxi. 33 — xxiL 14, 
 
 , 8th 
 
 )> 
 
 xxii. 15-30, . 
 
 7 th 
 
 ,, 
 
 xxiii. 1-9, . . 
 
 9 th 
 
 V 
 
 xxiii. 10-19, . 
 
 4th 
 
 »» 
 
 xxiii. 20-33, . 
 
 10th 
 
 » 
 
232 THE CIVIL LAW. 
 
 on the observance of set times, finds its germ in the fourth 
 word of the decalogue. The seventh, on the acknowledging, 
 worshipping, and serving of Jehovah alone, who searches the 
 hearts and estimates the motives, is closely allied with the 
 tenth commandment. 
 
 It follows that the civil code is capable of being divided 
 into seven sections con-esponding with the last seven precepts 
 of the decalogue, though exhibiting a different order. The 
 order depends in each case on the material to be arranged 
 and the end to be attained. There the matter was the moral 
 relation between the Creator and a race of intellio-ent creatures, 
 and the end a compend of universal law. Here the matter is 
 the moral relation between the Sovereign and his subjects, 
 and the end a code of civil jurisprudence. Here the subject 
 of law is regarded — 1, as a master ; 2, as a neighbour ; 3, as 
 an owner ; 4, as a consort ; 5, as a speaker ; 6, as a disposer 
 of time ; and 7, as a child of God. The basis of this arrange- 
 ment appears to be a gradation in the rights and responsibili- 
 ties of man. It is manifest that the first section touches upon 
 his lowest stage, and tlie last upon his highest. The serf is 
 one who is denuded of some part of his natural rights. The 
 neighbour is in possession of that great original right of one 
 creature against every other, namely, the inviolability of his 
 person. The owner is invested with certain additional rights, 
 acquired originally by the grant of the Creator, which is the 
 onljT- just title to property. The consort indicates a still 
 higher degree of responsibility, as the social compact which it 
 involves brings into view reason and will, and fidelity and 
 trust. The speaker as endowed with the organ of that so- 
 ciality which is implied in the consort. The occupant of time 
 has within his power the set time of meeting, private or pub- 
 lic, which affords the possibility of social conference. The 
 child of God rises to the highest privileges of social happiness 
 in the great family of heaven and earth. A piece of composi- 
 tion that admits of such analysis must have an internal har- 
 mony and unity. 
 
 Bertheau, and after him Baumgarten, maintain that as the 
 " ten words " constitute the m-eat decaloo-ue, so each of these 
 sections forms a minor decalogue. There is, we conceive, some 
 tenable OTound for this subdivision. This briuirs out in a 
 
EXODUS XXI. 12-32. 233 
 
 striking liglifc tlic wonderful system lying in the structure of 
 tliis seemingly unconnected collection of injunctions. Seven 
 groups of ten precepts each form the fundamental polity of 
 the commonwealth of Israel. 
 
 The judgrtieyits. These arc decisions on points of law that 
 may arise between man and man. They are therefore autho- 
 ritative sentences or precepts for the regulation of civil society. 
 
 I. LAWS OF SERVITUDE. 
 
 V. 2-1 1. Here are ten verses containing the first decade of 
 laws. They relate to serfdom, or the degraded state of man 
 in which he is stripped of some of his natural rights. The 
 only natural rights are rights of person, such as liberty, life, 
 and inviolability of person. Offenders against the law are in 
 all states deprived of some or most of these rights as the 
 penalty of their offence. Even insolvency in some states has 
 involved the loss of liberty and life. Captives in war have 
 been often treated as offenders against the state, and consigned 
 to bondage for life. It must be admitted that the withdrawal 
 of freedijm, or the imposition of labour for a term of years, or 
 for life, according to the degree of the offence, is a legitimate 
 mode of state punishment. Hence serfdom and forced labour 
 are warrantable in the case of crime. Even the apprenticeship 
 of six years for the acquisition of handicraft, or any other 
 craft, such as domestic service, with proper restrictions, might 
 be an improvement on our social sj'^stem. And in ancient 
 times, when servitude merely meant the performance of service 
 with the understood condition of receiving food and raiment 
 in return, many were glad to accept the terms without stipu- 
 lating for a personal freedom which was to them of no prac- 
 tical value. The present decade of laws does not institute 
 servitude, or commit itself to the approbation of eveiy kind 
 of bondage. It merely implies that some form of it, such as 
 that of criminals under correction, or the dependent who volun- 
 tarily enters into it, is admissible. It recognises the fact of 
 its existence, without entering into the origin of this degraded 
 condition. The decade of precepts is divided into two fives, 
 each beginning with when (^3, v. 2, 7), followed by four ifs 
 
234 LAWS OF SERVITUDE. 
 
 (DS), The former five relate to the man servant, the latter to 
 the maid-servant. 
 
 V. 2. If thou get, acquire in any way, it may be by the 
 voluntary offer of the individual, who sometimes sold himself 
 into servitude, such as is here contemplated, as a means of 
 improving his temporal condition (Lev. xxv. 39, Deut. xv. 12). 
 A Hebrew servant A servant is merely a labourer. The 
 term does not of itself indicate the loss of freedom. We see 
 no reason why the term Hebrew should not be taken here in 
 its full extent of meaning as a descendant of Heber, at least 
 as far as this relationship still lived in the memories of men, 
 and no disturbing event interfered with its application. We 
 have no doubt that in process of time the term was gradually 
 narrowed in application until it came to be of the same extent, 
 though not precisely of the same meaning, with Israelite or 
 Jew, This first decision limits the period of servitude for a 
 Hebrew to six years. As, however, all the Hebrew servants 
 became free in the jubilee, or fiftieth year (Lev. xxv. 10, 40), 
 this period would be shortened if it commenced within the six 
 years immediately before the jubilee. It is plain frora this sta- 
 tute that the involuntary servitude of a Hebrew could not be 
 prolonged beyond six years. He then goes out free/o* nothing, 
 or without any redemption. Nay, it is further enjoined in 
 Deut. XV. 12, 18, that he shall be furnished with a stock to 
 enable him to enter upon a life of self-dependence. 
 
 V. 8. This verse contains two enactments, that are the com- 
 plements of one whole. He that comes in hy himself with 
 his body only, shall go out by himself But if he come in 
 married, his wife also shall go out with him at the end of the 
 six years. This includes no doubt the family, if any, as they 
 go with the mother. 
 
 V. 4. The fourth decides that in case his master give him a 
 wife, she and her children shall remain with the master, when 
 the husband goes free. The wife belonged to the master. 
 The children go with her who can tend them in their infant 
 years, and sustain them out of her master's abundance. The 
 difference in condition between the husband and his wife does 
 not however necessarily dissolve the tie of wedlock between 
 them. The husband's " going out by himself," simply means 
 that his wife does not share his freedom with him. It does 
 
Exoijus XXI. 7-1 1. 235 
 
 not of itself dissolve the marriage bond. Tlicy may continue 
 to live as husband and wife, tliough it is possible that in the 
 loose mannci"s of the times, the connection would be sometimes 
 entirely broken off. The liberation of the husband may have 
 made it inconvenient, difficult, or sometimes impossible for 
 them to live together. Such a case is provided for in the fol- 
 lowing enactment. 
 
 V. 5, 6. The fifth clause of this section presents a very 
 agreeable aspect of servitude as existing in Israel. Shall 
 plainly say, declare in all the earnestness cind warmth of his 
 heart. / love, I have learned to love my master. / loill not 
 go Old free. Here is a case of voluntary servitude and that 
 not for a limited term of years, v. G. Shall bring him unto 
 God. Here is the first mention of the magistrate in the com- 
 monwealth of Israel. The supreme ruler in this singular 
 community is God himself. His rainisteis, governors, and 
 juilges, therefore, speak with an authority paramount to all 
 other. The Sept. aptly renders rrphg ri y.piTr;piQv roij ©toD, to the 
 court of God. The freed man is to make his solemn declara- 
 tion " I will not go free" before the authorities of the land, who 
 will see to it that the act is of his own free will. To the door 
 or to the post, whichever is the more suitable. The latter is 
 always available, but the door-leaf may sometimes be wanting. 
 His master shall do the act as the chief party concerned. 
 Bore his ear through ivith an aui. The awl through the ear 
 is to be driven into the door or the post (Deut. xv. 17), to 
 signify the permanent attachment of the bondsman to the 
 fomily of his master. And he ahall serve for ever. Josephus 
 and the Rabbins explain this to be a service till the next 
 jubilee. This seems natural, as the i)hrase "for ever" is to be 
 explained according to the nature of that to which it is applied. 
 It could not in this case extend longer than the natural life of 
 the servant. 
 
 v. 7-11. These five verses contain the law of the maid- 
 servant. To sell his daughter to he a maidservant was partly 
 the resource of poverty and partly the custom of the country. 
 It is plain that the maid-servant so bought was to have the 
 place of a wife or a concubine either to her purchaser or his 
 son. In either case she is not to go oid us the men-scit^ants 
 do. If she please her master, she has an acknowledged posi- 
 
236 LAWS OF PERSONAL SAFETY. 
 
 tion of right in his house, which the marriage bond secures 
 to her. 
 
 V. 8. If she please him not, and accordingly he do not be- 
 troth her or give her this rightful place, he shall let her he 
 redeemed by some of her kindred. He is not at liberty to sell 
 her to a foreigner, when he has deceived her by refusing her 
 the rights of marriage. This last clause is only a circumstance 
 necessitating her release. The illegality of selling her to a 
 foreigner rests on the fact of her Israelitish descent. 
 
 V. 9. If he hetroth her to his son, she shall be treated as a 
 daughter and not as a bondsmaid. She is to have all the 
 privileges of a wife. 
 
 V. 1 0. If he take him another tvife. This may refer either 
 to the father or the son. The latter seems preferable. A second 
 wife is not to exclude tl:»e former from the rights of food, 
 raiment, and conjugal intercourse. Here again we find the 
 law not instituting either polygamy or concubinage, but guard- 
 inof the rights of the wife. 
 
 V. 11. If these three rights be withheld, the bondsmaid is 
 to go free without any redemption. A servitude in which 
 the bondsmaid raio-ht become the honoured wife of the master 
 or of his son, or in case of neglect, be released from her bond- 
 age was thus secured for the poor daughter of Israel. 
 
 II. LAWS OF PERSONAL SAFETY. 
 
 V. 12-32. From man divested of the natural right of free- 
 dom we advance to man invested with the natural right of 
 personal inviolability. This is the most fundamental right 
 that belongs to intelligent creatures. As they come from the 
 hand of the Creator, one individual has no right to harm 
 another, and each has a right to be left unharmed by every 
 other. The Cieator has the authority and the obligation to 
 enforce this law upon the intelligent portion of His creatures ; 
 and in a fallen state civil government is instituted on the ulti- 
 mate basis of the patriarchal authority to check its infringe- 
 ment and guard personal safety. The special form of personal 
 violence prohibited in this set of judgments is injury to life or 
 limb. It is therefore an expansion of the sixth command- 
 ment. The injury may come directly from our neighbour 
 (v. 12-27), or indirectly from his ox (v. 28-32). 
 
EXODUS XXI. 12-32. 2 37 
 
 V. 12-14. Intentional killing, or murder, is placed first. 
 The general rule is first laid down. The murderer shall surely 
 be put to death. No satisfaction or ])ecuniary fine was to bo 
 taken for the life of a murderer. The rich and the poor were 
 to stand here on a footing of perfect equality (Num. xxxv. 31). 
 Then the two cases of ])renieditated and unpremeditated man- 
 slaying are distinguished. // a man lie not in wait. If the 
 intention be not harboured in his mind, if a plot be not laid. 
 But God deliver him into his hand. Here the particular 
 providence of God is recognised in the most emphatic manner. 
 This clause is merely the complement of that which precedes. 
 If the slayer had no hand in bringing about the meeting, then 
 it falls under the general head of the divine administration. 
 It is only the meeting of the parties that is here referred to 
 this head. The broader question of the occurrence of all 
 events moral and physical in subordination to divine provi- 
 dence is not here mooted. A place luhither he shall fiee. This 
 contains a reference to the avenger of blood (''^'3, ^^i ^^^ Num. 
 xxxv. 9-32), the nearest of kin, who was by primeval custom 
 antecedent to all statute law entitled and bound to maintain 
 the cause of the deceased in general, and in the case of death 
 by violence to pursue the slayer, and, if he overtook him, to 
 put him to death. The life of man is infinitely precious, both 
 because he has been created in the image of God, and because 
 he is responsible hereafter for what is done here. Hence even 
 unintentional homicide is regarded as an awful deed, which is 
 not to be passed over without check or censure. But though 
 the avenger of blood is recognised as the minister of a prompt 
 and natural justice, yet a w\ay of escape is opened for the un- 
 intentional man-slayer by the institution of six cities of refuge 
 (Josh. XX. 7, 8), so situated that the fugitive had not more than 
 twenty-five or thirty English miles at most to flee. And as 
 in most cases he would have a start of from one to twenty- 
 four hours, he would generally be beyond the reach of his pur- 
 suer in the course of a day. The cities of refuge were all 
 Levitical, and therefore in a peculiar sense belonging to God, 
 ■who shields the unintentional man slayer. The elders or 
 council (^7^) of the city of refuge shall receive him, and not 
 surrender him to the avenger of blood (Josh. xx. 4, 5). They 
 shall hand him over to the council (nny) or elders of his own 
 
238 LAWS OF PERSONAL SAFETY. 
 
 city (Num. xxxv. 24, 25, Deut. x. 1 2), who shall decide whether 
 he be guilty of manslaughter or murder, and in the former 
 case " restore him to the city of his refuge," and in the latter 
 " deliver him into the hand of the avenger of blood that he 
 may die." v. 14. The murderer, as he acts from malice pre- 
 pense, with presumptuous daring, or unmanly guile, is here, 
 by way of contrast with the milder sentence of the unpreme- 
 ditating man-slayer, emphatically condemned to death, from 
 which not even the altar of God, much less the city of refuge, 
 shall shelter him. This indicates both the fact that the altar 
 was already regarded as a sacred and almost inviolable asylum 
 for the defenceless on account of its intimate connection with 
 Supreme Being, and the reason why Levitical cities, which 
 belonged specially to God, were selected as cities of refuge. 
 
 V. 15, In this second enactment we pass from the murder- 
 ous stroke to the blow of violence inflicted on a father or a 
 mother. To strike a parent, even though the blow be not 
 fatal, is to lift the hand of violence against the author of our 
 being. It is akin to rebellion against God himself, the great 
 Father of all. It is here regarded with such abhorrence as to 
 be visited with the penalty of death. We learn from this and 
 other passages (v. 17, Deut. xxi. 18-21) that wilful and ob- 
 stinate disrespect to parents was a crime that came under the 
 cognisance of the civil judge. 
 
 V. 16. The third judgment condemns the man-stealer to 
 death. From the violent blow we proceed to the violent 
 seizure. To steal a man and make merchandise of him is by 
 its present connection regarded as aiming a blow at his life. 
 It is, at all events, doing violence to his person, and therefore 
 comes naturally under the sixth commandment. It differs 
 entirely from the treatment of one who has come into legiti- 
 mate bondage, to which the previous section is devoted. This 
 enactment leads to the remarkable conclusion that the stealing 
 or selling of a free man without his fault, or against his will, 
 was in the polity of Israel a crime of the deepest dye ; and 
 accordincrly that lawful servitude could only arise from the 
 consent or the crime of the serf (see on v. 2-11). This form 
 of the, law differs from the corresponding one in Deut. xxiv. 7 
 in the universality of its application. 
 
 V. 17. The preceding enactments refer to the hand of me- 
 
EXODUS XXI. 12-32. 239 
 
 ditatcd violence ; the fourtli to tlie tongue. Some copies of 
 the Sept., regarding the parents as the point of connection, 
 transpose the 10th and 17th verses. But the Hebrew ai*- 
 rangement rests on the more fundamental gradation from the 
 hand to the tongue. Cursing father or motlier is a crime 
 cojrnate with the breach of the third commandment. Tlie 
 legislator evidently takes a comprehensive view of the prin- 
 ciple involved in the sixth commandment similar to that of 
 our Lord in the sermon on the Mount (Matt. v. 21-20). Hence 
 " cursing," wishing evil to a parent, is treated ns a most flag- 
 rant breach of this commandment. It violates the majesty of 
 God, of whom the parent is the natural representative. 
 
 V. 18, 19. In this fifth "judgment" from malice prepense, 
 we proceed to sudden outbursts of violence arising from strife 
 or passion. The present case refers to strife or angry debate 
 between equals. From words they come to blows. A bruise 
 is inflicted with a stone or the fist, which does not cause death, 
 and yet confines the sufferer to his couch. Here both parties 
 may be culpable ; and if the disabled man so far recover as to 
 walk about on his staff, the striker is only to pay for the loss 
 of time and the costs of the remedy. If, however, death ensue, 
 either in the strife or before he leave his bed, the case is pro- 
 vided for by the first enactment of this section (v. 1 2-14). It 
 will come under the head of manslaughter, unless malice pre- 
 pense can be proved. 
 
 V. 20, 21, The sixth law refers to sudden violence on 
 the part of a master. The chastisement of a servant or even 
 a child with a rod was in perfect harmony with the allowed 
 custom of the times. If, therefore, death under his hand should 
 follow, it was to be presumed that the master did not intend 
 to kill his servant. He filudl surch/ he imnislted. If he had 
 without intention slain a free man, he would have fled to the 
 city of refuge and remained there till the death of the high 
 priest. In the case of a bondsman, then, we cannot suppose 
 with the Talmud, that the penalty was death by the sword. 
 In the absence of an avenger of blood we presume the elders 
 of his city would examine whether the act was murder or 
 manslaughter, and deal with him according to the spirit of the 
 first enactment (v. 1 2-1 4j. This would involve at least banish- 
 ment to the nearest city of refuge for the usual time. But it 
 
240 LAWS OF PERSONAL SAFETY. 
 
 is possible that death resulting ffom the excess of a legitimate 
 mode of chastisement was punished by a fine of thirty shekels 
 or upwards, the average value of a slave, along with the cost 
 of burial and the maintenance of the surviving family. This 
 is favoured by the decision that, if the slave survive a few- 
 days, it is to be presumed that he did not intend to compass 
 his death, and the loss of the slave is to be counted as a fine 
 for the abuse of power. 
 
 V, 22-25. This seventh decision passes to bodily injuries 
 that fall short of the loss of life. In the case of strife or bodily 
 conflict, it is not unnatural for the softer sex to interfere by 
 their intreaties or personal efforts to restore peace or protect 
 the party in whom they are interested. A woman with child 
 may thus be injured and abortion take place without any 
 farther mischief resulting. The offender is in this case to be 
 fined according to the damages laid on by the husband and 
 regulated and enforced by the judges. The rendering of the 
 Sept. /x£-a a^i(LiMaTog is free but according to the sense. Some 
 understand " her fruit departing from her " of premature birth 
 and refer the "mischief" to the loss of either the mother's or 
 the child's life. v. 23. If mischief follow, the decision is, 
 " thou shalt give life for life." The lex talionis or law of re- 
 taliation is here laid down as the great principle by which the 
 magistrate is to be guided in the administration of justice. 
 A great deal of unreasonable obloquy has been heaped upon 
 this law, as if it inculcated or implied the right of private 
 revenge. A little reflection will show that it is the simple 
 and only principle of all retributive justice. If two men were 
 the only intelligent beings in existence, neither would have 
 any right to hurt or apply any force to the other. On the 
 other hand the law of self-love would suggest the obligation to 
 love the other as himself. If the one did injure the other, the 
 latter would not thereb}^ acquire any right to injure the former 
 to the same or to any amount, or to quench or abate the feel- 
 ing of benevolence already entertained towards him. But 
 he would have the right of laying his cause before the ultimate 
 fountain of all authority. And it is clear as day that the Crea- 
 tor is the supreme judge of all his creatures, and is bound by 
 the simple law of equity to indemnify the sufferer and to im- 
 pose an adequate penalty on the offender. This, and this 
 
EXODUS XXI. 12-32. 241 
 
 alone, is the true import of the lex talionis. It is merely 
 the law of equity expressed thus : as is the offence, such is to 
 he the penalty. But its administrator is not the private in- 
 dividual, hut the duly authorised magistrate. Tlie error of 
 many Jews in our Lord's time (Mat. v. 38-48), and of the 
 carnal mind in all times, is to assume the rif^^ht and induh^e 
 the spirit of private revenge to the extinction of that spirit 
 of love which ouirht to actuate the breast of one intelli'cent 
 being towards another. But this does not touch the abstract 
 principle of equity, or the authority and obligation of the 
 civil magistrate to maintain it between man and man. v. 24. 
 ^rhe arrangement of the members here is obvious, v. 25. 
 The fire, the sword or other sharp instrument, and the fist or 
 some blunt instrument inflict these injuries. It is expressly 
 stated (Numb. xxxv. 31, 32) that no satisfaction (iSS, expiation, 
 redemption), is to be taken for the penalties of murder and 
 manslaughter. This implies that satisfaction or commutation 
 of punishment was known and practised, and that it was 
 admissible in other cases. 
 
 V. 2G, 27. The eighth enactment provides for the case of 
 a slave being mutilated by his master. The loss of an eye 
 or a tooth by violence is to be compensated by the emancii)a- 
 tion of the shive. This is a clear case of commutation. These 
 verses in the Hebi'ew close an open parasha or greater section, 
 obviously because the legislator now passes from injuries done 
 hi/ men to injuries inflicted by cattle. But we conceive that 
 injuries done to men and injuries to property f(jrm the funda- 
 mental basis of division. 
 
 V. 28-31. The ninth judgment refers to the goring of a 
 free man by an ox. If death ensue, the ox is to be stoned, 
 and his flesh is not to be eaten. The loss of the ox is to 
 stand for the penalty of the owner, if he be otherwise blame- 
 less. The law is remarkably earnest in the protection of 
 human life. v. 29. If the ox be danrjerous, and the owner 
 have been advised of it and have not kept him in, then tiie 
 ox is to be stoned and the owner also put to death, v. 30. 
 But a commutation of punishment is expressly allowed in 
 this case. v. 31. The child is to be equally protected with 
 the full-grown man. 
 
 v. 32. The tenth, and last of this group of laws, applies to 
 
 Q 
 
2 42 LAWS OF PROPERTY. 
 
 the case of a slave being gored by an ox. The redemption 
 price is in this case fixed at thirty shekels of silver. Esti- 
 mating the shekel at 220 grains of silver, or about 2s, 3d., 
 we find thirty shekels equal to £3, 7s. 6d, If the relative 
 value of silver was formerly greater than now, the estimated 
 value of a slave must be proportionately increased. Some 
 suppose it was, in the time of Moses, ten or twenty times its pre- 
 sent value. A freeman above twenty and under sixty years of 
 age was estimated at fifty shekels of silver, a woman at thirty. 
 For other ages, the estimates varied according to a fixed rule 
 (Lev. xxvii. 1-8). A close section, or minor paragraph of the 
 Hebrew text, here terminates, because the laws relative to the 
 ox are not yet completed. The laws referring to the defence 
 of life, however, are at this point separated from those treat- 
 ing of the protection of property. This is, therefore, the 
 second break in this civil code. 
 
 It is here to be noted, that the distinction of intentional or 
 unintentional, which is signalised in the first of these enact- 
 ments, runs through the whole, and modifies the degree of 
 guilt and the amount of the penalty. 
 
 III. LAWS OF PROPERTY. 
 
 V, 83 — chap, xsii. v. ] 4 (15). From man invested with the 
 bare rights of nature, we now rise to man endowed with the 
 acquired rights of property. Adam, as soon as he came from 
 his Maker's hand, had the right of personal inviolability. As 
 soon as his Maker made him a formal grant of all the trees of 
 the garden that were suitable for him, he had received the 
 right of property, which assumed an endless variety of forms 
 in the progressive development of the race. 
 
 V. 33, 34. The first "judgment" refers to the case of a 
 man opening a pit already made and covered, or digging a 
 pit, and in either case leaving it uncovered. If an ox or an 
 ass fall therein and be killed, the owner of the pit shall make 
 it good. The money value he shall give to the owner of the 
 animal, and himself retain the dead. This is a good instance 
 of the lex tallonis, varied by commutation, and exhibited as 
 in principle the return of an equivalent. 
 
 V. 35, 30. In the second enactment it is provided, that 
 
EXODUS XXII. 18. 2i3 
 
 wlierc an ox gores another to Joatli, tlic owners sliall divide 
 etiually tlie value of" the living and the dead animals. But if 
 the live ox was addicted to goring, his owner shall ])ay ox 
 for ox, and the dead shall be his. It is obvious that to \y,iy 
 ox for ox, is to give either an ox of equal value, or the fair 
 price of the ox killed. 
 
 In the English veision this chapter ends here. This divi- 
 sion corresponds with a minor section of the Masoretic text, 
 and with the sense. But a more ajjpropriate ending for the 
 chapter would have been at v. St, where the legislator passes 
 from the subject of personal safety to that of property. 
 
 CHAP. XXII. LAWS OF PROPERTY AND CONJUGAL FIDELITY. 
 
 1 8. It^^o enchanter or sorcerer (vii. 1 1 ). ''pjri^ ivizard, one 
 wise in black arts. 3lk the ghost of the departed conjured up 
 to give answers concerning the future. These two terms 
 generally occur together, and refer to the necromancer. 
 
 20 Q")n to prohibit from common use, to devote to God 
 without possibility of redemption (Lev. xxvii. 28, 29), and hence 
 utterly to destroy and exterminate. 
 
 29 ^^?J^ ^Ae /u^jiess of the corn harvest ; the first-fruits of 
 this fulness offered to God in grateful acknowledgment. Vt^l 
 the tear, the trickling juice of the fruit-tree harvest, of which 
 the first fruits were also to be presented to the Lord. 
 
 1 If a man steal an ox or a sheep, and kill it or sell it, lie shall re- 
 store five oxen for an ox and four sheep for a sheep. 
 
 2 If the thief be found breaking in, and be smitten that he dio, 
 there shall be no blood for him. 3 If the sun be risen upon hiui, 
 there shall be blood for him ; he shall make full restitution ; if he 
 have nothing, then he shall be sold for his theft. 4. If the theft be 
 certainly found in his hand alive, be it ox, or ass, or sheep, lie shall 
 restore double. § 4o. 
 
 5 If a man graze on a iield or vineyard, and put in his beast and 
 graze on another's field, of the best of his field and of the best of his 
 vineyard shall ho restore. § 40. 
 
 6 If a tiro break out and catch on thorns, and a stack of com, or 
 
244) LAWS OF PROPERTY AND CONJUGAL FIDELITY. 
 
 the standing corn, or the field be consumed, he that kindleth the fire 
 shall surely make restitution. § 47. 
 
 7 If a man shall deliver unto his neighbour money or stuff to keep, 
 and it be stolen out of the man's house ; if the thief be found, he 
 shall restore double. 8 If the thief be not found, then the master of 
 the house shall be brought unto God, to swear that he hath not put 
 his hand unto his neiglibour's goods. 
 
 9 For all manner of trespass, for ox, for ass, for sheep, for raiment, 
 for anything lost, if one say that that is it, the cause of both parties 
 shall come uuto God ; and whom God shall condemn, he shall restore 
 double to his neighbour. § 48. 
 
 10 If a man deliver unto his neighbour an ass, or an ox, or a sheep, 
 or any beast to keep, and it die or be hurt or taken away no man see- 
 ing ; 11 An oath of the Lord shall be between them both, that he 
 hath not put his hand to his neighbour's goods ; and the owner of it 
 shall accept this ; and he shall not make it good. 1 2 And if it be 
 stolen from him, he shall make it good to the owner thereof 13 If 
 it be torn in pieces, he shall bring it for witness : he shall not make 
 good that which was torn. T '^^• 
 
 14 And if a man borrow aught of his neighbour, and it be hurt or 
 die ; if the owner thereof be not with it, he shall surely make it good. 
 15 If the owner thereof be with it, he shall not make it good; if it 
 be hired, it went for its hire. § 49. 
 
 16 And if a man entice a maid that is not betrothed and lie with 
 her, he shall surely endow her to be his wife. 17 If her father utterly 
 refuse to give her unto him, he shall pay money according to the dowry 
 of virgins. § 50. 
 
 18 Thou shalt not suffer a witch to live. 
 
 19 Whosoever lieth with a beast shall surely be put to death. § 51. 
 
 20 He that sacrificeth to any God, save unto the Lord onlj^, shall 
 be devoted to death. 
 
 21 And thou shalt not vex a stranger or oppress him ; for ye Avere 
 strangers in the land of Mizraim. 22 Ye shall not afflict any widow 
 or fatherless child. 23 If thou afflict them in any wise, and they cry 
 at all unto me, I will surely hear their cry. 24 And my wrath shall 
 wax hot and I will slay you with the sword : and your wives shall be 
 widows and your children fatherless. ^ 36. 
 
 25 If thou lend money to any of my people, that is poor by thee ; 
 thou shalt not be to him as a usurer : thou shalt not lay upon him 
 usury. 
 
 26 If thou at all take thy neighbour's raiment to pledge, thou shalt 
 restore it to him at the going down of the sun. 27 For that is his 
 only covering ; that is his raiment for his skin : wherein shall he 
 
EXODUS XXII. 5. 2 is 
 
 sleep? and it Avill como to pass that he sliall cry unto me and T will 
 liear ; for I am merciful. § 52. 
 
 28 Thou shalt not revile God nor curse a prince among thy people. 
 
 29 Thou shalt not delay the first i'ruits of thy corn and of thy wine : 
 the first-horn of thy sons shalt thou <;ive unto me. 30 So shalt thou 
 do with thine ox, and thy sheep: seven days shall it he with its dam; 
 on the eighth day shalt tiiou give it me. 
 
 31 And yo shall be holy men unto me ; neither shall ye eat flesh 
 that is torn of beasts in the fields ; ye shall cast it to the dog. § 53. 
 
 V. 1. Ill this third law we proceed from injuries to property 
 ari.sing from inadvertence or negligence to those which are in- 
 tentional. The case of the thief having got off with his booty 
 and killed or sold it is placed first. The fivefold and fourfold 
 restitution is intended to cover the time, trouble, and cost 
 which the theft may in this case have occasioned over and 
 above the mere loss of the animal stolen. The theft of an ox 
 involves in this respect a somewhat greater accompanying loss 
 than that of a sheep, and this is allowed for in the fivefold 
 restitution. 
 
 This verse is attached to the preceding chapter in the ori- 
 ginal, seemingly because, like the previous verses, it treats of 
 oxen. But as it treats of theft it is preferable with the Eng- 
 lish version to connect it with the following verses which refer 
 to the same subject. 
 
 V. 2-4. The fourth enactment treats of a thief caufjbt in the 
 act. This gives rise to three cases. 1. He loses his life by 
 night. In this case no blood is to be shed for him. By his 
 nightly intrusion he endangers life directly or indirectly. His 
 life is the forfeit of his intended crime. 2. If he be smitten 
 by day, the slayer shall suffer ; because there is no necessity 
 for his death. He has been seen, and if he fjet off, he can be 
 overtaken by justice and compelled to make restitution as 
 alread}' prescribed. If he have nothing, and therefore cannot 
 make the required restitution, he is to he sold for his theft. 
 This is a clear case of servitude being the judicial penalty of 
 crime. 3. If the thing stolen be found alive in his hand, and 
 therefore without the trouble and cost of a tedious search, lie 
 shall restore double. 
 
 V. 5. The fifth decision regards the introduction by fraud 
 
246 LAWS or property. 
 
 or negligence of cattle into the field, especially the grain-field 
 or vineyard of a neighbour. It is presumed that the damage 
 occurs by carelessness. At all events compensation to the 
 full amount is to be made from the best of the trespasser's 
 field or vineyard. 
 
 V. G. The sixth refers to the breaking out of fire in a stack, 
 or standing corn, or a field. It is customary in pastoral dis- 
 tricts to kindle fires in the fields at all seasons ; and it is not 
 unusual to set fire to the herbage for the purpose of promot- 
 ing the fertility of the soil. If the wind and the lie of the 
 field are not attentively considered, there is much danger of 
 the fire spreading either to the standing or to the garnered 
 grain. The careless kindler of the fire is to make restitution 
 for the damage done. This is analogous to the preceding case. 
 The other cases also in this section go together to a certain 
 extent in pairs. 
 
 v. 7, 8. The following determinations refer to the entrust- 
 ing of property, either as a deposit or a loan. In the present 
 case, money or articles of any kind are entrusted to another. 
 If the thing entrusted be stolen, and the thief be caught, he 
 shall restore double. If not, the trustee is called upon to 
 make oath before God that he has not put his hand to his 
 neighbour's goods. If he can do so, he is acquitted. 
 
 V. 9. But if he do not clear himself in this way, he comes 
 •under the present regulation. This applies to an}'- kind of 
 thing missing, or said to be missing, that is found with a man 
 who denies it, while it is challenged by another as that very 
 thing which he has lost. This is evidently a case of some 
 complication and difficulty. It is to come before the delegates 
 of the Most High for adjudication, and he with whom the 
 article missing is adjudged to be found, though denied, is to 
 restore double. 
 
 V. 10-18. This regulation refers to animals committed to 
 the keeping of another. The Rabbins make a distinction be- 
 tween paid and unpaid trustees ; the latter being entrusted 
 merely with money or articles that require only house-room, 
 the former with cattle that require sustenance. It is obvious 
 that in this case the caretaker must be remunerated at least 
 for the cost of the animal's keep. If the animal die, or be 
 maimed, or carried off secretly, and the guardian make oath 
 
EXODUS XXII. 9, 13. 247 
 
 tliat he is innocent of the loss, he shall not make it good, 
 V. 1 3. If it be torn })y a wild beast, and he bring the remains 
 of it as a proof, he is to be acquitted. 
 
 This verse terminates a major .section of the Masoretic text, 
 because the next refers not to trusteeship, but to lending. 
 But the two following verses relate to property as well as the 
 preceding; while the subsequent verses relate to conjugal 
 fidelity. The major division should in this view bo placed 
 after the 1 oth verse of the English version, or the 1 tth of the 
 Hebrew text. 
 
 V. 1 4, 1 5. The tenth regulation of this law section refers 
 to borrowing any article or animal from a neighbour. If it 
 be injured or killed in the absence of the owner, it is to bo 
 made good. But if the owner be present, the thing borrowed 
 is not to be made good ; and if hired, it is to go for its hire. 
 
 IV. LAWS ON CONJUGAL FIDELITY. 
 
 V. lG-31. The regulations under this head are somewhat 
 miscellaneous. To give a unity to them we must suppose the 
 relation between God and his people to be S3'^mboli.sed by that 
 between husband and wife ; and we must reijard God as the 
 avowed guardian and representative of the stranger, the 
 widow, and the orphan. The covenant between God and his 
 people (Gen. ix. 9-17, xv. 18, xvii. 1-24, Ex. vi. 4, 5, xix. 
 5, G) in which he engages to be their God, and takes them to 
 be his people, warrants the f jrmer symbol, which becomes fre- 
 quent in the later scriptures. The stranger (Gen. xv. 1 3, Ex. 
 XX. 10), the widow, and the fatherless, arc special classes of 
 the unprotected, whom God wuU hear if they be oppressed and 
 cry unto him (Ex. ii. 23, 24, iii. 9). 
 
 V. lG-17. The first precept affords protection to the unbe- 
 trothed female who is enticed or beguiled into uncluistity. 
 The enticer shall einloiv her to he Jcis wife. The dowry was 
 a portion given by the bridegroom for his bride to her jjarents 
 (Gen. xxix. 18-20, xxxiv. 1 2, 1 Sam. xviii. 25). The present 
 passage favours the suppo.sition that it was originally intended 
 for the use of the bride. If the father refuse to give her, he 
 sJuill pay money according to the doivry of virgUis. To pay 
 money is here to weigh silver, which was not yet c»jiued. 
 
248 LAWS ON CONJUGAL FIDELITY. 
 
 The sum afterwards fixed by law was fifty shekels of silver 
 (Deut. xxii. 29). 
 
 V. 18. The second judgment. A wizard {'')Vy) is one who 
 endeavours to accomplish a selfish end b}^ the powers of dark- 
 ness. The masculine form of the term here employed ('""SL'bpN 
 denotes a sorcerer or enchanter, who employs the charm or 
 muttered chant to bring a preternatural power to his aid (Ex. 
 V. 11). The practiser of such arts, or the pretender to them, 
 is by the very fact an apostate from God, a breaker of that 
 solemn and gracious covenant which he has made with his 
 people, and a traitor to the theocraty under which he lives. 
 And his example at least would tempt the people to all these 
 crimes. Such a one is, accordingly, not to be suffered to live. 
 The penalty for witchcraft is stoning (Lev. xx. 27), and this, 
 no doubt, extended to all its forms. The phrase n>nri N? is 
 employed to denote the immediate and extreme necessity of 
 exterminating this lurking form of enmity against God and 
 man. The male and female are no doubt included in this 
 judgment ; but the wizard seems to have been less common 
 than the witch. 
 
 V. 19. The third rule condemns an unnatural crime of the 
 kind that rendered Sodom infamous. Such a crime implies a 
 being dead to all fear of God as much as to the very instincts 
 of nature. 
 
 v. 20. Tlie fourth law declares the man who sacrifices to 
 any being but the true God to be accursed, and therefore given 
 over to extermination. 
 
 V. 21-24. This fifth provision, as well as the two follow- 
 ing, has reference to the unprotected classes, the stranger, the 
 widow, the fatherless, and the poor. TJiou shalt not vex. 
 This word signifies to harass by unworthy treatment, and is 
 followed by another implying a greater degree of violence and 
 injustice. A stranger. While the Lord is constrained by the 
 ungodliness of the world to select for himself a people whom 
 he may teach and bless, the stranger is to be peculiarly wel- 
 come among this people, and every facility afforded for their 
 admission into all the rights and privileges of the theocraty. 
 "Whatever, therefore, may have been the conduct of Israel in 
 different periods of her history, it is clear that the God of 
 
EXODUS xxir. 19-24. 249 
 
 Israel and his niinistcrs are to be completely exonerated from 
 the charge of exclusiveness. The stranger is not to be dis- 
 couraged or oppressed, but welcomed to sojourn and even to 
 be incorporated in the coniinonwealth of Israel. Foi' ye vjcre 
 tttrdiigers. An afi'ecting appeal is here made to the bondage 
 which seven weeks could not have effaced from their me- 
 mories. A ]>rovision was made, as we have already seen, for 
 the stranjrer beinir admitted to tlie ordinance of the Passover 
 (xii, 48), and allowed and required to observe the Sabbath 
 (xx. 1 0). We shall meet with other tokens of consideration 
 for the stranger as we proceed (Lev. xix. 9, xxiii. 22, Deut. xiv. 
 28, 29, xvi. 11-14, xxiv. 17-22, xxvi. 11-13). v. 22. 
 Ye shall not afflict, tread down or oppress. Any vj'idow or 
 fatherless child. Tliere is a touching nicety and correctness 
 in the use of fatherless child for orphan in the English ver- 
 sion ; inasmuch as the decease of the father leaves both the 
 widow and tlie child without their natural protector and sus- 
 tainer, whereas the motherless child has still the father as its 
 stay. V. 23, 24. God threatens to be the avenger of the 
 widow and the fatherless by bringing the sword of war on 
 the ruthless oppressors. 
 
 V. 25. The sixth ordinance requires that no usury or 
 interest be taken upon money lent to the poor. The poor 
 may be regarded as a fourth class of the dependent who were 
 exposed to base and cruel wrong in ancient times. The Lord 
 declares himself the affectionate and resolute guardian of the 
 poor, and inculcates upon his people a regard for the feelings 
 of humanity which had been almost extinguished in the 
 heathen world. The lending of money for a percentage to 
 the wealthy for coramei'cial operations is not contemplated in 
 this precept. 
 
 V. 26, 27. Tlie seventh is the law of pledges which was 
 much restricted in consideration of the poor. The receiver 
 was not at liberty to enter the house but must wait at the 
 door for the pledge (Deut. xxiv. 10-13). He must also re- 
 store it at sunset. The garment referred to was a large shawl 
 or plaid, now called haik, which was worn by day, and was 
 the covering of the poor man, who threw himself on his couch 
 with his clothes on by night. The " merciful," God will hear 
 the cry of the wretched poor. 
 
250 LAWS OF VERACITY, SET TIMES AND PIETY. 
 
 V. 28. The eighth precept condemns the blasphemer. God 
 is here contemplated as the author of that providence which 
 dispenses the affairs of men. He is virtually a breaker of 
 covenant with God who rails at his providential dealings. 
 The selfish heart is prone to murmur against the Almighty, 
 whether he be regarded as the withholder of prosperity or the 
 restrainer of crime. But the afflicted poor and the disappointed 
 oppressor, are alike warned against the temptation to blas- 
 pheme the name of God. The prince is conjoined with God 
 as the minister of his law and the magistrate of his people in 
 a theocratic state. The responsibility to rule for God belongs 
 to all sovereigns, and the obligation to honour the ruler rests 
 upon all subjects. 
 
 V. 29, 30. The ninth is the general law of first-fruits and 
 firstlings. Tliou shalt not delay, keep back or withhold. 
 The first-fruits of thy corn and of thy vjine, the fulness of 
 the harvest and the trickling juice of the vintage were to come 
 in the first fruits to God who gave them. This is more fully 
 ordered afterwards (Lev. xxiii. 10-21 ; Deut. xviii. 4). Tke 
 first horn of thy sons. This has been already ananged (xiii. 
 2). V. On the eighth day. After seven days the oflfspring 
 has a hold of life and individuality (Gen. xvii. ] 2). It is then 
 fit to be presented to God. 
 
 The offering of the first of everything is the acknowledg- 
 ment that all is due to God and the token of a soul in cove- 
 nant with him. This precept, therefore, comports with the 
 general principle of faithfulness to covenant engagements. 
 
 V. 3J. The tenth ordinance inculcates sanctity. Sanctity 
 of the outward person is symbolic of that purity of heart that 
 ought to characterise those who are in communion with God. 
 That which was torn was imperfectly separated from the blood 
 which is the life and was otherwise unclean. The dog was 
 the emblem of the unbeliever. 
 
 CHAP. XXIII. LAWS OF VERACITY, OF SET TIMES AND OF PIETY, 
 
 G. lV25< the needy, who feels the pinchings of want. r. de- 
 sire, want. >*!! the dependent, r. hang, swing. 
 
EXODUS XXIII. 251 
 
 11. COC* to remit or release from oultivation. Hence 
 n^Q'j' release, cessation from agricultural labuur. 
 
 1 Tliou shall not l)oar a false report: put not thy hand willi tlio 
 -wickeil to he a wron^'fiil witness. 2 Thou shalt not follow a inulti- 
 tuilt! to evil. Neither slialt thou answer in a cau.se to lean after a 
 nuiltitutle to wrong. 3 Neitlier shalt thou countenance a poor man in 
 his cause. § 54. 
 
 4 If thou meet thine enemy's ox or his ass going astray, thou shalt 
 surely hring it back to him again. § 55. 
 
 5 If thou see the ass of him tliat hateth thee lying under his burden, 
 then thuu shalt forbear to leave him, thou shalt surely leave with 
 him. § oG. 
 
 Thou shalt not wrest the judgment of thy needy in his cause. 
 7 Tliou shalt be far from a f dse matter : and the innocent and righte- 
 ous slay thou not; for I will not justify the wicked. 8 And thou 
 slialt not take a gift ; for the gift blindcth tlie open eyed, and ])er- 
 verteth the words of the righteous. 9 And thou slialt not opfiress a 
 stranger : and ye know the heart of a stranger ; for ye were strangers 
 in the land of Mizraim. 
 
 10 And six years shalt thou sow thy land and gather in the fruit 
 thereof 11 J5ut the seventh year thou shalt let it rest and lie ; and 
 the needy of thy people sliall eat, and what they leave the beast of the 
 field sliall eat. So slialt thou do to ihy vineyard and thy olive. 
 
 12 ISix days shalt thou do thy work, and on the seventh day thou 
 shalt rest ; that thine ox and thine ass may rest, and the son of thy 
 handmaid and tiie stranger may be refreshed. 13 And in all that I 
 have said to you, be ciicuraspect : and mention not the name of other 
 gods, nor let it be lieard out of thy mouth. 
 
 14 'J'hree times shalt thou keep a feast unto me in the year. 15 
 Thou shalt keep the feast of unleavened bread : seven days shalt thou 
 cat unleavened bread, as I commanded thee in the set time of the 
 month Abib ; for in it thou earnest out from Mizraim : and none shall 
 ajipear before me empty : 16 And the feast of harvest, the first-fruits 
 of thy labours, which thou sowest in the field : and the feast of in- 
 gathering in the end of the year, when thou gatherest in thy labours 
 out of the field. 17 Three times in tlie year all thy nudes shall a])pear 
 before the Lord Jehovaii. 
 
 18 Thou shalt not olfer the blood of my sacrifice with leavened 
 bread : neither shall the fat of my feast remain until the morning. 
 lU The hrst of the lirst- fruits of thy ground thou bhalt bring into the 
 
252 LAWS OF VERACITY. 
 
 house of the. Lord thy God. Thou shalt not seethe a kid in its 
 mother's milk. H 36. 
 
 20 Behold I send an angel before thee : to keep thee in the way ; 
 and to bring thee into the place which I have prepared. 21 Beware 
 of him, and hear his voice, provoke him not : for he will not pardon 
 your transgressions ; for my name is in him. 22 For if thou indeed 
 hear his voice and do all that I speak ; then will I be an enemy unto 
 thine enemies and an adversary to thine adversaries. 23 For mine 
 angel shall go before thee and bring thee to the Amorits and. the Hit- 
 tite, and the Perizzite and the Kenaanite, the Hivite and the Jebusite ; 
 and I M'ill cut them off. 24 Thou shalt not bow down to their gods 
 nor serve them, nor do after their works ; but thou shalt utterly over- 
 throw them and quite break down their pillars. 25 And ye shall 
 serve the Lord your God : and he shall bless thy bread and thy water ; 
 and take away sickness from the midst of thee. § 57. 26 None shall 
 miscarry or be barren in thy land : the number of thy days I will ful- 
 fil. 27 I will send my fear before thee, and confound all the people 
 to whom thou comest ; and make all thine enemies turn their back 
 unto thee. 28 And I will send the hornet before thee ; and it shall 
 drive out the Hivite, the Kenaanite, and the Hittite from before thee. 
 
 29 1 will not drive him out from before thee in one year ; lest the 
 land become desolate, and the beast of the field multiply against thee. 
 
 30 By little and little I will drive him out from before thee, until 
 thou be fruitful and inherit the land. 31 And I will set thy border 
 from the Red Sea even to the sea of the Philistines, and from the wil- 
 derness unto the river : for I will deliver into your hand the inhabi- 
 tants of the land ; and thou shalt drive them out before thee. 32 
 Thou shalt make no covenant with them nor with their gods. 33 They 
 shall not dwell in thy land, lest they make thee sin against me : for 
 thou wilt serve their gods ; for it will be a snare to thee. ^ 38. 
 
 V. LAWS OF VEKACITY. 
 
 V. 1-9. This group of precepts relates chiefly to sincerity 
 in speech, and integrity in judgment. By a natural expan- 
 sion, however, it includes two precepts, which refer to honesty 
 and kindliness of purpose, and are therefore quite in harraony 
 with truthfulness of language. 
 
 V. L The first precept refers to witness-bearing, with an 
 intent either to deceive or to wrong. To bear a false report 
 is either to raise or to carry it, but especially the latter. A 
 
EXODUS XXIII. 8. 253 
 
 wrongful ivitness is one who testifies falsely so as to inflict a 
 wrong upon another. 
 
 V. 2. This verse contains two precepts which are connected 
 by the common reference to a multitude. The former is 
 general, prohibiting the following of a multitude in anything 
 that is evil. The latter is special, prohibiting a similar com- 
 pliance in bearing witness so as to wrong the righteous in his 
 cause. 
 
 V. 3. To countenance or honour the poor man in his cause 
 is to connive at his criminality from a mistaken compassion 
 for his poverty. This rule is extended to the rich as well as 
 the poor in Lev. xix. 15. 
 
 V. 4. The fifth injunction transcends the obligation to .speak 
 the truth. He that meets his enemy's beast going astiay is 
 not only not to be silent on the subject, but not to refrain 
 from interfering. He Is to beat down the exasperated feeling 
 of his heart, and bring back the straying animal to his enemy 
 as if he were a friendly brother. This would be a happy 
 means of softening many asperities. 
 
 V. 5, The sixth precept comes in here on the principle of 
 association. Then thou shall forbear to leave him. This 
 seems to be the ."simplest mode of rendering this somewhat 
 obscure phrase. It enables us to give the usual meaning of 
 ^[V (leave) consistently throughout. Thou shall surely leave 
 iviih him. Leave the place with the owner and his ass re- 
 lieved. The.se two precepts breathe the spirit of forgiveness 
 and brotherly kindness. In this, as in every other revSpect, 
 the Old Testament is in harmony with the New (Matt. v. 4 4). 
 
 V. G. In the seventh precept of this series we again return 
 to truthfulness of speech. The needy and dependent are ex- 
 posed to oppression and injustice in a .selfish world. But the 
 man of God is not to wrest the judgment of the needy. Tlij 
 ncfdy, thy brother who is needy. This touches the feelings 
 of a common humanity. 
 
 V. 7. The eighth inculcates the avoidance of all connection 
 \\\i\\ a false matter, particularly in lawsuits, where it may 
 involve the judicial slaying of the innocent and the righteous. 
 / icilt not just if u, 1 will most assuredly condemn, (he ivickcd. 
 
 V. 8. The ninth refers to bribery. The acceptance of a 
 
254 LAWS REGARDING SET TIMES. 
 
 gift is forbidden on the ground that it blinds the eyes and 
 perverts the tongue. 
 
 V. 9. In regard to judicial truth, the stranger is entitled to 
 the same equitable treatment as the home-born. On this sub- 
 ject the appeal is made to their own past experience. It is 
 evident that this series of precepts finely enforces truth of pur- 
 pose and honesty of heart, and forms a noble commentary on 
 the ninth commandment. 
 
 VI. LAWS REGARDING SET TIMES. 
 
 V. 10-19. The set times of the Lord are here treated in 
 their bearing: on civil affairs. This series of ordinances forms 
 a brief but comprehensive development of the commandment 
 that introduces the element of sacredness into the disposal of 
 our time. 
 
 v, 10, 1 J . The first precept regards the Sabbatical year. 
 " Six years " of sowing and reaping are to be followed by a 
 seventh year, in which men are to rest from sowing, and leave 
 off' gathering in that which grows of itself. The spontaneous 
 growth is to be for the needy and for the beast of the field. 
 The same rule is to apply to the vineyard and the oliveyard. 
 This is one of the most distinctive institutions of a theocratic 
 state. No merely human legislator could venture to enact a 
 law suspending the cultivation of the soil for a year, because 
 he has not the power to secure the subject from the famine 
 that might thereby ensue. It is otherwise, however, with the 
 Author of all things, who can command an extraordinary fer- 
 tility in the previous year that will sustain his people for two 
 years (Lev. xxv. 20-22). The scriptural use of the number 
 seven in sacred things is to be deduced not from the division 
 of the natural month into four periods of seven days, which is 
 not exact in itself, nor from the seven planets, from which 
 some nations have derived distinctive names for the daj^s of 
 the week, but from the six days of creative work and the 
 seventh daj'- of rest, with which the present order of things 
 was introduced. This historical fact the Scripture records, and 
 makes the base of a weekly commemoration. The other fancies 
 of a later age it does not recognise, and must not be forced to 
 accept. In that great event God came into immediate and 
 
EXODUS XXIII. 10-19. 255 
 
 manifest contact with the heavens and the eartli, reconstituted 
 tlie system of physical things, clothed the dry land witli vege- 
 tation, and peojiled it with animated nature. On this occa- 
 sion, for the fir.st time, a rational inhabitant was placed upon 
 the earth. The cycle of seven days during which this creative 
 process was completed and celebrated imparted an association 
 of sacredness to the nuniber seven. 
 
 The Sabbatical year, which is here mentioned for the first 
 time, is also called the year of release. In this year — 1. the 
 land was to be left uncultivated, and its spontaneous growth 
 made common to the servile, the })oor, the stranger, and the 
 wild animals. Several remarkable effects would follow from 
 the honest carrj'ing out of this arrangement. The spirit of 
 avarice would be kept in constant and effectual check. The 
 opposite feelings of compassion, charity, benevolence, and 
 brotherly kindness would be brought into play. The original 
 equality of all men in point of biith and right would rise to 
 the surface of iiuman observation. The habits of prudence 
 and economy would be cherished, as the produce of six years 
 must be so husbanded as to serve for seven years. A profound 
 and practical sense of dependence upon the Lord of provi- 
 dence would be awakened in the breast (Lev. xxv. 2-8, Joseph. 
 Antiq. iii. 1 2, 3), This institution thus harmonises with the 
 Sabbath in breaking down the nan-ow selfishness of the fallen 
 nature, and fostering the disinterested kindliness that springs 
 up in the new heart. 2. A debt owed by a poor man who 
 had nothing to pay was to be remitted, or at all events not 
 exacted. This is a natural consequence of the intermission of 
 cultivation during the seventh year. He that receives no 
 fruits from the soil is not in a condition to j)ay debt. This 
 carries the liberality of the affluent brother to its ultimate ex- 
 tent. The poor man is not to be allowed to perish though he 
 have nothing to pay (Deut. xv. 1 , 2). S. On this year, during 
 the feast of tabernacles, the law was to be read aloud in the 
 audience of all the people. On this Sabbath-year it was 
 appropriate that the great principles of morality should be 
 solemnly presented to the minds of the people. The septen- 
 nial Sabbath thus bore a complete analogy to the hebdomadal, 
 Avhich was to be celebrated by a holy leisure for the offices of 
 public worship. 
 
256 LAWS EEGARDING SET TIMES. 
 
 V. 12, 13. The seventh day sabbath is here introduced in 
 its relation to civic rights. The cattle, the servile, and the 
 stranger are to be partakers in this rest. v. 13. And in all 
 that I have said to you, be circvbmspect. This admonition 
 appears to refer to the precept concerning the Sabbath. And 
 'mention not the name of other gods. The import of this in- 
 junction is to be ascertained from the nature of the enactment 
 to which it refers. The fourth commandment belongs to that 
 table which contains our duty to God. It prescribes, more- 
 over, the day on which religious exercises are to be statedly 
 observed. It is the only precept in the decalogue which 
 involves the ordinances of a perpetual worship, and keeps alive 
 in the breasts of the people the remembrance of God, of his 
 will and of his grace. Hence it is natural that the people 
 should be guarded against devoting themselves or any of their 
 thoughts on this day to any false god. This is therefore not 
 a separate precept, but an incidental warning in regard to the 
 special solemnities of the Sabbath. 
 
 Some have regarded this verse as a concluding formula of 
 admonition referring to the preceding part of the chapter and 
 marking it off from that which follows. But it is remarkable 
 that the Masoretes have no division whatever at this point 
 of the text. This plainly indicates that they regarded this 
 verse merely as the completion of the precept concerning the 
 Sabbath, and not an independent rule or closing exhortation. 
 
 V. 14-17. The next five precepts refer to the annual festi- 
 vals. The first determines that there shall be three such 
 festivals in the year. v. 1 5. The second enjoins the feast of 
 unleavened bread. As 1 commanded thee. The passover or 
 feast of unleavened bread has been already instituted (xii). 
 A nd none shall appear before m,e empty. This applies to all the 
 three festivals, and refers to the obligation of all without ex- 
 ception to provide the things requisite for the celebration of 
 each. Freewill-offerings might be presented on such occasions ; 
 but they are not implied in these words, v. 1 6. The third 
 relates to the second festival (Lev. xxiii. 15-22 ; Num. xxviii. 
 26-31; Deut. xvi. 9-12). It wiis called the feast of harvest, 
 because the ijrain harvest was drawing to a close at the time 
 of its celebration ; the day of first-fruits, because then the two 
 loaves made of the new corn were presented (Num. xxviii, 26) ; 
 
bXODTts xxiii. 18, 19. 257 
 
 and the feast of iveclcs or Pentecost, because it was kept on the 
 morrow after the seventh Sabbath from tlie Sabbath of the 
 feast of unleavened bread (Deut. xvi. 10). The fourth refers 
 to the third festival (Lev. xxiii. 33-43 ; Num. xxix. ] 2-31) ; 
 Deut. xvi. 13-15). This is called the feast of in-gathering, 
 because the fruit harvest was then comj)leted and the whole 
 produce of the ground gathered in ; and the feast of tabernacles, 
 because the tabernacling of the people in the wilderness was 
 then commemorated. These three festivals correspond in the 
 main with the three elements of salvation : the passover with 
 the atonement ; the pentecost with the new birth ; and the 
 feast of ingathering with pardon and its accompanying pleni- 
 tude of blessings. The pentecost is regarded as the com])letion 
 of the passover ; and so sanctification invariably accompanies 
 justification. Mercy flows forth in pardon as the end of which 
 the atonement and the new birth are the means. So the feast 
 of ingathering in the beginning of the ancient year is mediated 
 by the feasts of the passover and of weeks in the beginning 
 of the new year. v. 1 7. The fifth precept affirms the obliga- 
 tion of all males to appear at each of the three festivals. 
 
 V. 18, The two directions in this verse are united into the 
 eighth regulation by their common reference to tlie piissover. 
 TJie blood of Tny sacrifice, of the passover lamb, which was 
 peculiarly God's sacrifice and pre-eminently the type of the 
 Messiah (Jo. i. 29). Leavened bread. Leaven is that which 
 dissolves and corrupts. It is, therefore, a fit emblem of sin 
 which is to be excluded from the service or the offerings of 
 God (xii. 1 0). I'he fat of my feast. The paschal lamb was 
 to be wholly consumed in the evening and no part left till the 
 morning. This is the rule, whether we understand " the fat 
 of my feast " to be the best of sacrifices, that is, the passover,- 
 or, what is more likely, the fat of the paschal lamb, which was 
 to be offered to the Lord, while the flesh was eaten by the 
 worshippers. 
 
 v. 1 9. This verse contains two regulations. That con- 
 cerning the first-fi-uits refers to the feast of weeks, when the 
 two wave loaves, which may be called the first of the first- 
 fruits of the ground, were offered unto the Lord (Lev. xxiii. 
 1 7). And next the eastern custom of occasionally seething in 
 milk here comes into view and lias survived to this day. The 
 
 R 
 
258 THE LAWS OF PIETY. 
 
 prohibition to seethe a kid in the mothers milk has reference 
 to all the festivals or set times of the Lord. It appears from 
 the regulations concerning these (Num. xxviii. 29), that one 
 kid of the goats for a sin-offering was to be offered in the 
 beginnings of the months, on each of the seven days of the 
 feast of unleavened bread, on the day of the first fruits, on 
 the first and the tenth days of the seventh month and on 
 each of the eight days of the feast of tabernacles. The flesh 
 of this kid was to be dressed and eaten by the priests in the 
 holy place (Lev. vi. 26). Hence the general precept comes in 
 here that a kid is not to be seethed in its mother's milk. 
 The dam is the natural mother and nurse of the kid, and the 
 milk is the natural aliment by which life is sustained. To 
 employ the milk of the very dam to aid in cooking the kid 
 for food is a rude violation of the order of nature, and to pro- 
 hibit such a custom is to cultivate those feelings of considera- 
 tion and tenderness in the daily routine of our thoughts which 
 sin tends to quench and moral training is intended to rekindle. 
 This minute regulation on behalf of right feeling, involves the 
 great principle that the course of human feeling and conduct 
 ought in its finest as well as its broadest lines to be broujilit 
 into harmony with the law of universal benevolence. 
 
 VII. THE LAWS OF PIETY. 
 
 V. 20-83. It is manifest that the law of moral thought can- 
 not be spread out into the same distinguishable branches as 
 that of external action. Accordingly, this passage, which is 
 marked off in the Masorah, both at the beginning and the 
 end, as a major section, is not very obviously divisible into 
 ten rules or judgments. It bears also a temporary aspect, 
 inasmuch as it treats of matters that come to a termintition 
 wdien the people are settled in the land of promise. And it 
 consists very largely of promises, which scarcely enter into 
 the other sections of this code of civil jurisprudence. Never- 
 theless, it evidently forms an integral part of the common law 
 of Israel. It is appropriate and essential that promises should 
 have a direct or indirect part in " the book of the covenant." 
 Accordingly, in this conclusion of the civil code, promises are 
 intermingled with injunctions ; and though some of them are 
 
EXODUS xxiii. 21, 22. 259 
 
 terminable, yet tliey prefigure blessings of a liiglier order, aiul 
 of perpetual duration. And a decade of commands sccmiis to 
 be here intermingled with a decade of promises. 
 
 V. 20-23. This portion contains three commands and threo 
 promises, v. 20. Behold. This word is frequently used to 
 introduce an important intimation concerning the future. / 
 send cm awjel before thee. The angel here ]iromised is very 
 closely allied with the speaker and sender. He has power to 
 " pardon transgressions." The reason assigned for this high 
 prerogative is, " For my name is in his inmost;" my nature 
 is in his essence. This intimates a substantial identity. We 
 conclude that the angel here is God manifest in angelic offices 
 to His people. They are to "beware of him, to hear his 
 voice, and provoke him not." To " hear his voice," and to "do 
 all that I speak," appear to be of the same import. All these 
 phrases corroborate the conclusion that the angel is God. 
 He is sent before the people for the important purposes of 
 keeping them in the way, and bringing them to the place 
 prepared for them. This is the great promise of the passage. 
 It is in continuance, and at the same time in advance of 
 former assurances (iii. 8, xiii. 21, 22). It intimates, at the 
 same time, a certain distance in point of moral condition 
 between God and His people, which is bridged over by means 
 of His angel (Gen. xvi. 7). 
 
 V. 21. This verse contains three injunctions regarding this 
 angel. Beware of him. Give reverent heed to him, as the 
 Supreme God is in him. Hear his voice. Understand and 
 obey him, as the Lord revealing himself by his word. Pro- 
 voke him not. Let not your will come into conflict with his 
 will, as he is the Great Spirit, who is to be worshipped in 
 sj)irit and in truth. 
 
 V. 22. The central command is recapitulated and elucidate.l 
 in the condition, " If thou indeed hear his voice, and do all 
 that I speak." This verse presents a second promise, conse- 
 quent upon the former. Then will I he an enemy unto thine 
 enemies. This phrase refers to the inward feeling, as the fol- 
 lowing one does to the outward display of hostility. It is 
 liere intimated, in general terms, that the Lord and His peo- 
 ple, while they weie one in feeling and intei-est, have common 
 enemies in this world. 
 
2G0 THE LAWS OF PIETY. 
 
 V. 23. A fuller specification of the end of their journey is 
 here followed by a third promise. The Aniorite, and the 
 Hittite, and the Kenaanite, the Hivite and the Jebusite, are 
 among the twelve tribes to which Keuaan gave rise, eleven 
 being named after his descendants and one after himself (see 
 Gen. XV. 19). The Perizzite makes his appearance along with 
 the Kenaanite in the history of Abraham (Gen. xiii. 7). 
 These six tribes were the prominent inhabitants of Kenaan in 
 the time of Moses (iii. 8). The Amorite is now placed first, 
 as the most prominent in transgression, and the first with 
 whom the Israelites are to come into contact. And I will 
 cut them off. This promise is in accordance with a purpose 
 long .since announced. Four hundred years before, the Lord 
 had informed Abraham, that " the iniquity of the Amorites 
 was not yet full" (Gen. xv. 16). This is no arbitraiy pro- 
 cedure on the part of the Most High Possessor of heaven and 
 earth. It is an act of retributive justice. What was the 
 original offence of the Kenaanite, whether it was an early 
 apostasy from the living God, the ruthless invasion of a pre- 
 occupied country, and the barbarous oppression of the Shemite 
 inhabitants, among; whom the knowledge of the true God 
 still lingered, we are not informed. But we perceive that the 
 original crime had been aggravated by a course of transgres- 
 sion which made the nation ripe for a penal extirpation. 
 
 V. 24-26. These three verses contain four injunctions and 
 four promises, v. 24. TJiou sJialt not how down to their gods 
 nor serve thera. These nations are manifestly idolaters, apos- 
 tates from the livino- and true God, and therefore ranking 
 among those that hate him (xx. 5). Their idols will come 
 under the notice of Israel when they enter the land. The 
 idea of local or national gods had become familiar to thera in 
 Egypt. And a superstitious dread of entering into possession, 
 without propitiating the supposed gods of the land, might 
 still lurk in their breasts. Hence the reasonableness of this 
 precept reiterating the prohibition of the second command- 
 ment. Nor do after their works. These are the works of the 
 people of the land ; and chief among these, the making and 
 worshipping of idols, and the licentious vices which accom- 
 pany the service of their national deities. It is only neces- 
 sary to reflect, that the principal objects of their worship were 
 
EXODUS xxiir. 23, 24. 261 
 
 a male deity, Baal, the sun god, coinciding in attributes with 
 the Apollo and Jupiter of the Greeks and Romans ; and a 
 female, Beltis, Ashtoreth, the moon goddess, resembling in her 
 character and worshii) the Aphrodite or Venus of these 
 natii)ns, in order to understand the revolting nature of the 
 bloody and lascivious rites and customs by which the very 
 name of religion was jMofaned. Human sacrifice and prosti- 
 tution, in tlie national worship, were sufficient to bury all 
 moral feeling in the grave of carnality. Tluni shalt utierhj 
 overthrow them. The people and their gods seem to be here 
 associated as one great system of evil, to be overwhelmed 
 with destruction. "Their pillars " are the monumental stones, 
 connected in a rude uncivilised age with the worship of these 
 fallen gods. 
 
 V. 25. And ye shall serve the Lord your God. This is the 
 fourth of this group of injunctions, forming the counterpart 
 of the three that went before. It is followed by the four 
 promises of this passage. He shall bless thy bread and thy 
 water. Bread and water, the main elements of subsistence, 
 stand for all the rest. The divine blessing gives these all 
 their value to a rational creature. And take away sickness 
 from the midst of thee. Next to the means of life, is kealth 
 to enjoy them. Without the latter the former are of no 
 avail V. 2G. None shall miscarry or be barren in thy kind. 
 This secures the perpetuation of the race. The number of thy 
 days will I falfil. Length of life in peace and prosperity is 
 here ensured to the ftiitliful nation. The sum of all earthly 
 prosperity here described, is at the same time an earnest and 
 type of still greater blessings in an advanced stage of exist- 
 ence. God begins with the present, and will never fail His 
 confiding people through an endless future. 
 
 V. 27-33. This passage adds the remaining triad of pro- 
 mises and commands. / will send my fear before thee. The 
 fame of the mighty deeds by which Egypt was humbled in 
 the dust, and Israel delivered and kept in safety through the 
 wilderness, would awaken a sense of alarm in the nations who 
 were living in rebellion against the living God. Discouraged 
 and troubled in mind, they would make only a feeble effort 
 at resistance, and ultimately turn theii- backs to the victorious 
 invader. 
 
262 . THE LAWS OF PIETY. 
 
 V. 28-SjO. And I vnll send the hornet before thee. The 
 hornet is here used collectively for a plague of hornets infest- 
 ing the laud. This plague is again mentioned (Deut. vii. 20), 
 and a passing allusion made to its fulfilment (Jos. xxiv. 1 2). 
 Some suppose this to be a figurative description of certain 
 cthei-wise unknown calamities that befel these nations in the 
 war of extermination. But Bochart (Hieroz. iii. p. 40U) has 
 shown that frogs, mice, and other small animals have been the 
 means of annoying and banishing whole tribes from their set- 
 tlements. And the rapid conquest of two such powerful 
 kinirdoms as those of Sihon and Os;, and the immediate occu- 
 pation of their cities (Num. xxi. 21-35) by the invaders, are 
 explained by the fact, that they had been enfeebled and dimi- 
 nished by a plague such as that here described. There is no 
 reason whatever, therefore, to retire from the ground of plain 
 matter of fact, historically recorded, into the region of a dark 
 figurative unknown, which cannot be filled up even by the 
 imagination. The Hivite, the Kenaanite, and the Hittite, are 
 to be the chief sufferers from the plague of hornets. But the 
 Amorites also were exhausted by their inroads (Jos. xxiv. 1 2), 
 v. 29, 30. A gradual removal of the former inhabitants is 
 here ^ntimated, on the ground that the land without occu- 
 pants would be infested by wild beasts, as was the case at 
 the time of the exile of the ten tribes (2 Kings xvii. 25). If 
 the former nations had been instantly exterminated, a people 
 consisting of 1,600,000 could not have at once occupied the 
 whole land. Besides, the territory here promised was much 
 more extensive than the land of Kenaan. 
 
 V. 31. The boundaries of the promised land are here indi- 
 cated. The "wilderness" is that of Etham and Shur. The 
 " river" is the Phrat. The extent of territory within these 
 bounds cannot be less than 490 miles by 100, and therefore 
 four or five times the area of Palestine proper. It is to be 
 remembered that these promises are here made conditional on 
 obedience ; and therefore their fulfilment was in some degree 
 modified b}' the subsequent conduct of the people. And thou 
 shall drive them out before thee. This is the injunction laid 
 on Israel as the executioner of the judgment of God. 
 
 V. 32. The second injimction is to make no covenant with 
 the people or their idols. 
 
EXODUS XXIV. 2(53 
 
 V. 33. The idolatrous people are to be banished from the 
 land, that they may not be a temptation to the children of 
 Lsiaol. The order of thought is ; their dwelling in the land 
 will be a snare to thee, and thou wilt serve their gods, when 
 thou hast tolerated themselves and their idolatrous ways. 
 
 This com])lctes the book of the covenant in four chapters, 
 containing the ten commandments for the moral government 
 of man, and the seventy judgments for the regulation of 
 civil life. 
 
 chaA xxiv. the law accepted. 
 
 And to Closes he said, Come up unto the Lord, thou and Aaron, 
 Nadal) and Abilui, and seventy of tlie eld<n's of Israel ; and wor-ship 
 yt' afar off. 2 And Mosos alone shall come near tlio Lord, hut tlicy 
 shall not come near : and the people shall not come up with him. 3 
 And Moses went and told the people all the words of the Loud and all 
 the judgments : and all the people answered with one voice, and said, 
 All the words which the Lord hath spoken will we do. 4 And Mfises 
 wrote all the Avords of the Lord, and rose up early in the morning, 
 and built an altar under the mount, and twelve pillars for the twelve 
 tribes of Israel. 5 And he sent young men of the sons of Israel, and 
 they fjtfered burnt-oHerings, and sacriticed peace-oHerings of oxen to 
 the Lord. G xind Moses took half of the blood and put in basins ; 
 and half of the blood he sprinkled on the altar. 7 And he took the 
 hook of the covenant, and read in the ears of the people, and they said, 
 All that the Lord hath spoken will we do and obey. 8 And Moses 
 took the blood and sitrinkled on all the people ; and said. Behold the 
 blood of the covenant, wdiich the Lord hath made with you according 
 to all these wonls. 
 
 9 Then went up ^Foses and Aanm, ]Na<lab and Abihu, and seventy 
 of the elders of Israel. 10 And they saw the God of Israel : and un- 
 iler his feet as a paved work of sapphire and as the substance of heaven 
 for purity. 11 And upon the nobles of the sons of Israel he laid not 
 Iiis hand : and they beheld (_Jod, and ate and drank. § 56. 
 
 12 Ami the Lord said unto Closes, Come up to me into the mount 
 and be there : and I will give thee tables of stone and the law and 
 the commandment which I have written to teach them. 13 And Moses 
 rose up and Jo.shua his minister ; ami Moses went up to the mount of 
 (Jod. 14 And to the elders he said. Sit ye here for us, until W(; come 
 btck unto you : and behold Aaron mid Ilur are with you; whusuevur 
 
264 THE CLOSING OF THE COVENANT. 
 
 hath any matter, let him draw near unto them. 15 And Moses went 
 up into the mount, and the cloud covered the mount. 16 And the 
 glory of the Lord abode upon Mount Sinai, and the cloud covered it 
 six days : and he called unto Moses the seventh day out of the midst 
 of the cloud. 17 And the sight of the glory of the Lord was like 
 devouring fire on the top of the mount in the eyes of tlie sons of Israel. 
 18 And Moses went into the midst of the cloud, and went up into the 
 mount : and Moses was in the mount forty days and forty nights. 
 19 IT H I '39. 
 
 The formal ratification of the covenant between God and 
 ' his peoj)le is the appropriate close of the legislative section 
 which forms the kernel of the Book of Erodus. The admis- 
 ' sion of Moses and the other representatives of the people into 
 the presence of God is the natural result of the sealing of the 
 covenant. These are, accordingly, the two topics of this con- 
 cluding chapter. 
 
 V. 1-8. The closing of the covenant. And to Moses he said. 
 The words, " and to Moses," being placed first in the original, 
 are emphatic. This places the following words addressed to 
 Moses in contrast with the communication begiin in xx. 22, 
 and addressed to the people. Come up. This indicates an 
 approach to the mountain in general. ^In the present case, it 
 includes an ascent of some part of the mountain side. Moses 
 , and Aaron ascend as the propliet and priest of God ; Nadab 
 I and Abihu, as the elder sons of Aaron, henceforth to be 
 associated with him in the priesthood ; the seventy elders as 
 the representative heads of the people. / The number seventy, 
 which we might expect to be a round number for seventy- 
 two, or six out of every tribe, has most probably a historical 
 reference to the number of souls that constituted the whole 
 family of Jacob when he came down into Egypt (see on Gen. 
 xlvi. 27). And worship ye afar off. This shews that they 
 were not to ascend to the summit of the mountain. Moses 
 shall come near ; and only the representatives prescribed shall 
 come at alL 
 
 V. 3. And Moses ivent. The call to come up to the mount 
 is subsequent both in its utterance and in the time of its exe- 
 cution to the directions given in xx. 22, 26, which imply all 
 that Moses now proceeds to do. And told the peojyle. The 
 acceptance of the covenant is to be an intelligent service. A II 
 
EXODUS XXIV. 12-15. 2G5 
 
 the ivords of (he Lord. Tliis may refer to all tlie wnrtls con- 
 tained in the preceding four chapters, or in the twentieth 
 chapter only. The ten " words," pre-eminently so called, 
 Moses may have now rehearsed to the people. And all the 
 jud(jmeids, the seven decades of regulations contained in the 
 previous three chapters. Will we do. The unanimous assent 
 of the people is the virtual acceptance of the covenant. 
 
 v. 4-8. This passage contains the solemn ratiKcation of the 
 covenant. And Moses ivrote. All the words of the Lord 
 now wiitten constitute the Book of the Covenant afterwards 
 mentioned. Built av altar. This is the first altar erected in 
 compliance with the precept in xx. 24-. The altar indicates 
 the presence of God in covenant with his people. The twelve 
 jnllars, placed probably in a circle round the altar, indicate 
 the presence of the twelve tribes in this great solemnization 
 of the covenant. They do not seem to have had a monumen- 
 tal character, as we hear no more of them. 
 
 V. 5. And he sent young men of the sons of Israel. These 
 youths are not to be fjirther defined as first-born or Levites, 
 but as fit persons selected by Moses himself, who is the prin- 
 cipal agent in mediating the covenant, out of a people who 
 are all a " kingdom of priests and a holy nation" (xix. (i). 
 They are merely the ministers of Moses, and not the represen- 
 tatives of the people, who are the seventy elders, and occupy 
 a different position in this great transaction. Burnt-oferinf/s 
 and 'peace-offerincjs, types of atonement and thanksgiving 
 (xx. 24). 
 
 V. 6. And Moses took half of the blood. The blood is that 
 which makes atonement, and thereby lays the foundation for 
 a covenant of peace. Hence it ratifies the covenant. For 
 this purpose it is divided into two equal parts. The one is 
 reserved in basins — the other is sprinkled on the altar. There 
 it makes propitiation, and in the present instance signifies 
 concurrence in the covenant. 
 
 V. 7. The book of the covenant, which he had just written, 
 contains the " words " and "judgments " of the previoiis four 
 chapters. And read. Before, he told or reported ; now, he 
 solemnly recites. The former assent of the people authorised 
 the step of solemnizing the covenant. This unanimous con- 
 
266 THE CLOSING OF THE COVENANT. 
 
 sent, after a second deliberate hearing, is the formal acceptance 
 of the covenant. 
 
 V. 8. The blood. This is the part reserved in basins. The 
 blood has here two functions to fulfil — first to make reconci- 
 liation, and then by its application to determine the parties 
 reconciled. Its offering on the altar conditionates the cove- 
 nant ; its application to the people makes them parties to the 
 covenant. It is the one blood that accomplishes the pacifica- 
 tion. Hence Moses sprinkles the reserved portion of the 
 atoning blood on the people, saying, "Behold, the blood of the 
 covenant, which the Lord hath made." According to cdl these 
 words. The book of the covenant which Moses had read 
 contained the terms of the covenant to which they had now 
 consented. 
 
 V. 9-11. The ascent to a certain point in the mountain 
 side, to which reference was made in the first verse, is now 
 accomplished. To what point they ascended would be a very 
 unprofitable enquiry. It is incomparably more important to 
 mark the fact that now, when the covenant lias received its 
 solemn and final sanction, the people have access to God. 
 Hence by their representations they enter into the presence of 
 God. V. 10. And they saiu the God of Israel. We take 
 these words in their simple sense. Whatever were the sen- 
 sible circumstances of the divine presence, they were permitted 
 to see with the eye of sense. Whatever aspect of God him- 
 self with face averted from them was presented to them, they 
 discerned, we may venture to presume, with the eye of the 
 spirit. Hence they do not say a word of the " similitude of 
 any figure " of the Divine Being, because they had not seen 
 any such (xxxiii. 20-23, Dent. iv. 15-19). The God of Israel. 
 As he was the God of Abraham when alone, the God of Jacob 
 when the head of a family, so now he is the God of Israel as 
 a people in covenant with him. A paved ivorh of sapphire. 
 But the spectators of that heavenly vision can only describe 
 the outwardly visible glory that came before them. This 
 phrase is otherwise rendered " a work of the whiteness or 
 transparency of sapphire." It is not of great importance which 
 rendering is adopted, as what they saw is only compared with 
 this, and therefore only distantly illustrated by it. Hut we 
 prefer the former rendering with Abenezra, because the sap- 
 phire is of various colours, blue, red, yellow, and white, and 
 
EXODUS XXIV. li'-15. 2G7 
 
 the word " work " ('"I'h'J?^) is genonilly connected, not with 
 colour, hut with the material, the art, or the artificer. A paved 
 Avork of sapphire is descriptive of a scene of matchless splen- 
 dour, having the qualities of adamantine solidity, transparence, 
 and brilliancy. The auhdance of heaven for jmritij. The 
 sid)stance of heaven is a phrase for the very heaven itself. 
 Nothing less than the spotless purity and lustre of the skies 
 above is fit to be conijiared with the inexpressible beauty and 
 Cfrandeur of that which was beneath the feet of the God of 
 Israel. With this short sentence ends the description. A 
 fancy sketch would have been more copious, v. 1 1 . Upon 
 the nobles of the sons of It<vael he laid not his hand. He did 
 not consume them with the fire of his holiness, because they 
 had now with the whole consent of their minds entered into 
 a covenant of peace with him tinongh the blood of atonement. 
 They were, therefore, favoured with the vi.sion of the Almighty. 
 They beheld God. This is the verb generally employed to 
 denote the vision of the prophet. It denotes attentive and 
 absorbed contemplation. And ate ami drank.. Notwith- 
 standing the contemplation of the infinitely holy One, they 
 continued to discharge the functions of an earthly life. This 
 is supposed to refer to their partaking of the peace-ofFcrings 
 on their descent ; but it seems to be merely a proverbial 
 phrase to denote the continuance of life. 
 
 v. Ii2-18. This passage describes the ascent of Moses to the 
 actual summit of the mount. Come vp. This may be under- 
 stood to imply that Moses and the others had descended to 
 partake of the sacrificial feast. At all events, they were still 
 within reach of any of the people who might have business 
 Avith them. But Moses was now to ascend farther. And be 
 there. Abide there for a considerable time. Tables of stone, 
 slabs or tablets on which the law was written. The law, or 
 doctrine concerninfj Gud and his ri<dits. 2'he comntandmettt, 
 the authoritative rule for the conduct of man. The rea.sonable 
 natui-e of the ten words inscribed on the tables of stone 
 appears from the fact that they first reveal a doctrine and 
 then ini[)ose an obligation founded on that doctrine. Which 
 I have v:rltten. These words were not only spoken V>y the 
 voice, but written by the finger of God, who herein disjdays 
 a wondrous caie of his chosen people. To teach them. In the 
 
268 MOSES ASCENDS THE MOUNT. 
 
 original we have here the same root that is contained in the 
 word rendered " law." God's law is a doctrine, a philosophy, 
 a theology. 
 
 V. 1 3. And Moses rose up, from a state of rest and con- 
 templation. And Joshua his minister. Joshua has already 
 come before us as captain of the host against Amalek (xvii. 0). 
 He is described here as the minister, attendant, or adjutant of 
 Moses. His presence has not been noticed among those who 
 went up to the mountain. He must have been in attendance 
 upon Moses. Some suppose he was one of the seventy elders, 
 but his youth militates against this view. v. 14. Before 
 leaving them, Moses commanded the elders to await his return 
 where they were, and pointed out Aai'on and Hur as his repre- 
 sentatives to the people, v. 15. He now at length ascends 
 into the mount, accompanied by Joshua alone to the very 
 verge of the cloud which covered the mount, v. 16. Six days 
 he waits in the precincts of the cloud, and on the seventh day 
 he is summoned into the presence of the Majesty on high. If 
 the giving of the law fell on the sixth of the third month, and 
 a day be allowed for the ratification of the covenant, the 
 seventh day after, on which Moses at length ascends into the 
 mount, will be the fourteenth of the third month, v. 17. The 
 sons of Israel contemplated with solemn awe the glory of the 
 Lord displayed on Mount Sinai, which appeared to them as a 
 vast flame of devouring fire, v, 1 8. Into this flaming mount 
 Moses, at the call of God, ascended, and abode in that won- 
 drous scene forty days and forty nights. The stately march 
 of the narrative throughout this passage corresponds with the 
 unparalleled grandeur of the occasion. 
 
SECTION v.— THE TABERNACLE. 
 
 XIII. PLAN OF THE TABERNACLE. EXODUS XXV.-XXXL 
 
 CHAP. XXV. THE ARK, TABLE, AND CANDLESTICK. 
 
 2. nonn gift, arrapyji, that which is lifted up or heaved, and 
 hence denoting specially the heave-offering, whicli got its 
 name from the manner in which it was heaved up when pre- 
 sented. 
 
 4. npari hay.ivdoi violet or blue, a dark blue obtained from the 
 
 niurex, a shell-fish of the coasts of Phcenicia, Laconia, and 
 north Africa. The dye is originally white, then green, and 
 lastly a blue purple. 
 
 |p3~iN r70ff!vpa red, i^urple, obtained from the purpura, a fish 
 of Syrian and Peloponnesian shores. 
 
 r\]pr\ worm. VB' crimson, from a root signifying to sJiine. 
 The two words denote the Kermes worm, or the dye obtained 
 from it. This worm or insect is found on the ilex or hohn 
 oak in Palestine and the south of Europe, 
 
 ^^ /Sjffo-os, Jiax, the sheuti of old Egyptian, which was fine 
 flax, not cotton. 
 
 5. tj'nn is variously conjectured to be the badger, the seal, 
 the dolphin, and the tacasse, a species of antelope found in 
 Africa, r. nrn he silent, it is said from its hibernation. 
 
 6. Db'3 or Db'3 sv)eet smell, spice. D^'? the balsam, by the 
 insertion of I in the Arabic form of the word. This plant is 
 common in Palestine. 
 
 DVi)p spices, 2^crfames, from the sweet smell. 
 
 IG. r\r}]} testimony. "^^V to he fast, fii-m, sure. '^''V'} assure, 
 attest. *iy ivitness. "i^ fix, airpoint. nnj^ appointed meeting, 
 regularly constituted assembly. 
 
270 THE ARK, TABLE, AND CANDLESTICK. 
 
 17. ni33 iXadT/jpiov, l-Tt'ikiui, propitiatorium, mercy-seat. r. in 
 Kal, lay on (pitch); in Piel, expiate. 
 
 29. i^ipyi? rpvZXiov, a large dish or plate for bread. Those 
 presented by the princes of Israel weighed each 180 shekels, 
 or about five pounds troy weight (Num. vii. 1 3). 
 
 ^3 'pahn, sole. In pi. dulffKai, hoivls or smaller plates for 
 holding frankincense, which were placed upon the bread. 
 Each of those pi'esented by the princes weighed ten shekels, 
 or about four and a half ounces. 
 
 nilbip srodiTa, bowls or flagons holding wine for libations. 
 
 ni»'i'30 y.xja&oi, cups used in drink-ofierings. 
 
 And the Lord spake unto Moses, saying : 2 Speak unto the sons 
 of Israel, that they take for me an offering : of every man whose heart 
 is wilHng ye shall take my offering. 3 And this is the offering which 
 ye shall take of them ; gold and silver and brass. 4 And blue and 
 purple and crimson ; and fine linen and goats' hair ; 5 And rams' skins 
 dyed red, and badgers' skins ; and shittah wood ; 6 Oil for the light ; 
 spices for the anointing oil and for the incense of perfumes ; 7 Onyx 
 stones, and stones for the ephod and for tlie breastplate. 8 And they 
 shall make me a sanctuary, that I may dwell among them. 9 Accord- 
 ing to all that I show thee, after the pattern of the tabernacle and the 
 pattern of all its instruments, even so shall ye make it. § 59. 
 
 10 And they shall make an ark of shittah wood : two cuhits 
 and a half shall be its length, a cubit and a half its breadth, 
 and a cubit and a half its height. 11 And thou shalt overlay 
 it with pure gctld, within and without shalt thou overlay it : 
 and thou shalt make upon it a crown of gold round about. 12 And 
 thou shalt cast for it four rings of gold, and put them on its four feet : 
 and two rings shall be on the one side of it and two rings on the other 
 side of it. 13 And thou shalt make staves of shittah wood, and over- 
 lay them with gold. 14 And thou shalt put the staves in the rings 
 on the sides of the ark, to bear the ark with them. 15 The staves 
 shall be in the rings of the ark ; they shall not depart from it. 16 And 
 thou shalt put into the ark the testimony which I shall give thee. 
 
 17 And thou shalt make a mercy- seat of pure gold : two cubits and 
 a half shall he its length and a cuhit and a half its breadth. 18 And 
 thou shalt make two cherubim of gold ; of beaten work shalt thou 
 make them, on the two ends of the mercy-seat. 19 And make one 
 cherub on the one end and the other cherub on the other end ; out of 
 the mercy-seat shall ye make the cherubim on its two ends. 20 And 
 
EXODUS XXV. 271 
 
 tlio olicrultiin .sh;ill spread out two wings abovo, covpriiifj tho iiicirv. 
 scat with their wings, and their faces each to the other; toward tho 
 mercy-seat sljall the faces of the clieruhini he. 21 And thou shalt 
 ])ut the nierey-seat on the ark from ahove : and in tlie ark shidt tliou 
 jiut the testimony that I shall give thee. 22 And I XVill meet with 
 thee there, and speak with thee from above the mercy-seat, from be- 
 tween the two cherubim which are upon tlie ark of the testimony, of 
 all that I command thee concerning the sons of Israel. ^ 40. 
 
 23 And thou sludt make a table of shittah wood : two cubits shall 
 be its length, and a cubit its breadth, ami a cubit and a half its height. 
 24 And thou shalt overlay it with i>ure gold, and make for it a crown 
 of g(dd round about. 25 And thou shalt make for it a border of a 
 hand-breadth round about, ami make a crown of gold for the border 
 thereof round about. 2G And thou shalt make for it four rings of 
 gold ; and put the rings on the four corners of its four feet. 27 Over 
 against the border shall be the rings for jilaces for the staves to bear 
 the table. 28 And thou shalt make the staves of shittah wood, and 
 overlay them with gold ; and the table shall be borne with them. 
 29 And thou shalt make its dishes, and its bowds, and its flagons, and 
 its cups, to pour out withal : of pure gold shalt thou make them. 30 
 And thou shalt set on the table shew bi-ead before me alway. ^ 41. 
 
 31 And thou shalt make a candlestick of pure gold : of beaten work 
 shall the candlestick be made ; its block and its shaft, its cups, its 
 knops and its flowers, shall l)e of the same. 32 And six branches 
 shall come out of the sides of it ; three branches of the candlestick 
 out of the one side, and three branches of the candlestick out of the 
 other side. 33 Three almond-shaped cups in one branch, a knop and 
 a flower ; and three almond-shaped cups in another branch, a knop and 
 a flower : so for the six branches coming out of the candlestick. 34 
 And in the candlestick shall be four almond-shaped cups, its knops and 
 its flowers. 35 And there shall be a knop under two branches of the 
 same, and a knop under tw*o branches of the same, and a knop under 
 two branches' of the same ; for the six branches coming out of the 
 candlestick. 30 Their knops and their branches shall be of the same; 
 all of it shall be one l)eaten piece of pure gold. 37 And thou shalt 
 nuike the seven lamps thereof; and he shall set up the lamjis there- 
 of and give light over against it. 38 And its snuflers and its snufl*- 
 dishes shall be of pure gold. 39 Of a talent of pure gold shall he 
 make it with all these vessels. 40 And see that thou make them after 
 their pattern which thou wa.st shown in the mount. § GO. 
 
 The substance of the covenant muJe in the previous siclion 
 
272 THE AEK, TABLE, AND CANDLESTICK. 
 
 may be conve3'-ed in the formula : " I will take you to me for 
 a people, and I will be to you a God," (vi. 7, xix. 5, 6, xx. 2) 
 The natural consequence of this is tlmt he \\'ill take up his 
 abode among them and enter into all the intercourse of sacred 
 fellowship with them. For this purpose an abode is to be 
 prepared for God and provided with the needful furniture. 
 But inasmuch as the people belong to a fallen race upon whom 
 the curse of disobedience has descended, a type at least of pro- 
 pitiation and intercession must form a pai-t of the ceremonial 
 intercourse between God and his people until the reality of 
 these priestly functions has at length arrived. 
 
 The tabernacle is the home of God among his ransomed 
 people. It is in general an adumbration of the great primeval 
 dwelling place of God where he holds converse with the mani- 
 fold ranks and estates of his rational and righteous creatures. 
 We are wont to imagine this to be some central place whither 
 the myriads of the intelligent universe, may convene for the 
 business of heaven, and for the recreations of hospitable and 
 friendly intercourse in the heaven of heavens. But we are 
 not to bind the Omnipresent to this habitual conception of our 
 minds. For aught we can know there may be as many cen- 
 tres of home for the supreme as there are spheres of spiritual 
 beings susceptible of the unutterable joys of the divine home 
 and presence and converse. Hence there may be a broad 
 basis of truth in all the varying interpretations which the 
 prolific imaginations of thoughtful men have put upon this 
 profoundly interesting portion of scripture. But with a due 
 regard to the occasion on which the tabernacle was instituted, 
 the stage at which human knowledge had then arrived, and 
 the life and freshness of the truth which it shadows forth, it 
 is best to adhere to the simple idea of a home, where God dwells 
 on terms of affectionate and familiar intimacy with his re- 
 deemed and reconciled people. This is the generic conception 
 of the tabernacle. Yet we should come far short of a correct 
 apprehension of its nature, if we did not bring out into con- 
 spicuous prominence its specific difference. It is to be re- 
 membered as a fact of essential moment that the people among 
 whom God is here to dwell are undergoing a process of sancti- 
 fication, which is begun in each individual b}' accepting a 
 pardon freely bestowed, and a propitiation typically made on 
 
EXODUS XXV. 1-9. 273 
 
 liis behalf. Hence the paternal house or heaven, which the 
 tabernacle represents, is not merely the general home of the 
 intelligent universe, but the heaven of the redeemed, where 
 the liamb will be a conspicuous figure, and the psalm of praise 
 will be the new song of redemi)ti()n, transcending in its revela- 
 tion of the divine nature the older song of creation. Hence 
 the whole service of the sanctuary is typical of the higher 
 blessings of salvation, of the true high priest, of the really 
 atoning sacrifice, of the heaven of redemption, and of that 
 spiritual fellowship which the saints will have with the Lord 
 in glory. It is the flower of the whole economy of grace, 
 giving fair promise of the fruit in due season. Hence we can 
 understand the place and space given to the tabernacle in this 
 book of the exodus. The tabernacle expands and completes 
 what was represented in brief by the lan)b of the passover. 
 It sets foi'th the blessinirs which flow from reconciliation. It 
 is the glorious end to which all the pieliminary steps of the 
 deliverance and the covenant lead. It occupies a proportion- 
 ate amplitude of space in the records of God's dealings with his 
 people. Seven chapters are devoted to the specifications of 
 the tabernacle, and six to its construction and erection, between 
 which are three chapters giving an account of a lamentable 
 act of unbelief and apostasy on the part of the chosen people. 
 
 Of the seven chapters of specification three are assigned to 
 the tabernacle itself, three to the priest of the tabernacle, and 
 one to the ag-angcments for having the whole carried into 
 effect in an efficient and irreproachable manner. 
 
 The present chapter contains directions concerning the con- 
 tribution of the materials, and the construction of the ark, the 
 table, and the candlestick. 
 
 V. 1-9. The order for the contribution of materials to con- 
 struct the tabernacle. An offering is here a gift called by 
 the name of the heave-offering (xxix. 27). Of every man 
 whose heart is willing. A forced service is ordy a bodily ser- 
 vice. A free-will oflfering is alone accej)table to the Searcher 
 of hearts, v. 3-7. The materials of the offering and of the 
 tabernacle are all definitely presciibed. There are three 
 metals ; three colours of animal origin ; two textile fabrics, 
 the one vegetable, the other animal ; two sorts of skins ; one 
 species of wood ; oil from the olive ; spices ; onyx stones, and 
 
 S 
 
274; THE MATERIALS FOR THE TABERNACLE. 
 
 other precious stones twelve in number for setting. Reckon- 
 ing spices as one class, and precious stones as another, we 
 have here twice seven kinds of material, of which four are 
 from the mineral kingdom, four from the vegetable, and six 
 from the animal. Blue is a purple colour from the murex ; 
 purple is the red purple obtained from the purpura ; and 
 crimson the red extracted from the coccus or kermes, sup- 
 posed by some of the ancients to be a berry, but in reality an 
 insect adhering to the holm-oak. Fine linen, a product for 
 which Egypt was celebrated. Rains' shins dyed red. This 
 cannot be naturally rendered skins of red rams. Badgers 
 sJcins. The badger is a native of Europe. It is probable that 
 the animal here intended is different. But whether it be the 
 seal, dolphin, tacasse, or some other animal, is a matter of con- 
 jecture. The familiar word badger may be retained with the 
 understanding that it is used for an unknown animal easily 
 obtained in the peninsula of Sinai. Shittah wood. This is 
 the Egyptian and Arabic shant, or acacia, which must have 
 been large and abundant in the time of Moses. It is now 
 employed by the Arabs for making charcoal, and is therefore 
 seldom allowed to attain to a great age. Oil is obtained from 
 the olive tree, a native of Asia, and abounding in the south of 
 Europe. Spices. Arabia is celebrated for its spices, which 
 are here comprehended under a generic term. The precious 
 stones are afterwards enumerated (xxviii. J 6), and the ephod 
 and breastplate described (xxviii. 6, 15). 
 
 V, 8, 9. A sanctuary. A holy place, where God might 
 dwell among his people. Its chief distinction was its holiness, 
 as it was to be among the children of the fall, who were 
 morally impure. According to all that I shoiu thee. I am 
 about to show thee the pattern of the tabernacle, and of all 
 things connected with it. The tabernacle itself was a type of 
 the dwelling-place of the Most High in the heaven of heavens. 
 But the pattern of it was the ideal form or plan according to 
 which it was to be constructed for earthly use. The divine 
 origin of this plan proves the profound significance of the 
 tabernacle and all its appurtenances. 
 
 It is obvious that there is an analogy between the taber- 
 nacle service and the ritual of the Egyptians and other Gen- 
 tiles. But it is equally obvious that the resemblance between 
 
EXODUS XXV. 10-lG. 275 
 
 tliem is not the result of servile imitation or simple adoption 
 oil the part of Moses. It is founded on deeper and more 
 recondite principles. In the first place, the constitution of the 
 human race involves a fundamental similitude in the modes 
 of human worship. This race Avas in its head created after 
 the image of God in reason, will, and power, and then by an 
 act of disobedience plunged into the abyss of guilt and sin. 
 The common reason, though stunned by this fall, will arrive 
 at certain common principles of religious truth, mingled and dis- 
 torted, no doubt, by dark and fatal misconceptions. In the next 
 place, tradition has left indelible traces of primeval facts and 
 thoughts upon the mind of man, which have entered into 
 combination with the thousand strange and grotesque vagaries 
 of a wanton imagination. And lastly, Moses was, in the pro- 
 vidence of God, learned in all the wisdom of the Egyptians of 
 that day, and equall}^ familiarised with all the experience of 
 the Midianites in the wilds of Arabia. Through a mind so 
 trained for twice forty years the Lord was pleased to convey 
 to his people the written revelation of his will, the fundamen- 
 tal principles of his law, and the minute specifications of his 
 worship. These facts are sufficient to account for the origin- 
 ality and independence of the Mosaic economy, and for the 
 resemblances and differences which may be traced between it 
 and the religious institutions of surrounding nations. It is 
 to be expected, not that the early customs of the Egyptians 
 and Midianites will throw much light on those of the Israel- 
 ites, but rather that the latter in their plainly written form 
 will contribute to the elucidation of the former. And accord- 
 ingly this expectation has already been in a very signal man- 
 ner realised. The antifpiities of Eastern nations, from Egypt 
 to Assyria and Babylonia, are constantly receiving illustration 
 from the Bible. 
 
 V. lO-lG. The ark of the testimony. The ark, like the 
 tabernacle itself, derives its whole importance from that which 
 it contains. It is a box or chest of sluttah wood. The shant 
 of Egypt and Arabia grew to the height of twenty or twmty- 
 five feet. Its wood was light, durable, and capable of taking 
 a polish and of resisting damp. The cubit is the length from 
 the elbow to the tip of the middle finger, and is variously 
 estimated at a foot and a half and upwards to a foot and three 
 
276 THE MERCY-SEAT. 
 
 quarters. It contains two spans, and each span three palms 
 or handbreadths. The Babylonian cubit, which consisted of 
 seven palms, seems to have been sometimes employed (2 Chron. 
 iii. 3, Ezek. xl. 5), but only after the captivity, v. 11. And 
 thou shalt overlay it. This was not a mei'e gilding, but a 
 covering of the surface with thin plates of gold, as we infer 
 from 1 Kings vi, 16, and 2 Chron. iii. 6. The Talmud goes 
 so far as to conclude that three chests were made, an outer one 
 of gold plate, a middle one of shittah timber, and an inner one 
 of gold plate. Ujjon it a crown of gold. This was a border 
 or cornice of pure gold round the upper edge of the ark, 
 adorning and at the same time strengthening it for the sup- 
 port of the mercy-seat. v. 1 2. Four rings or staples of gold 
 are to be fastened on the two sides or ends of the ark. They 
 are to be attached to the feet or supports by which the 
 ark was raised above the level of the floor, v. 13-15. The 
 staves or poles were of acacia wood overlaid with gold. They 
 passed through the rings at the ends of the ark, and as these 
 were attached to the feet the ark was elevated above the 
 bearers (1 Kings viii. 8). v. 16. Thou shalt init into the ark 
 the testimony. This testimony is the ten commandments 
 engraven on the two tables of stone (xxxi. 1 8). These ten 
 words are the testimony of the Lord to the people concerning 
 the relation subsisting between them, and the duties conse- 
 quent thereon. The contents of this cabinet distinguish it 
 from all heathen chests of a similar kind in which were de- 
 posited certain symbols of the powers of nature which man 
 regarded with a superstitious veneration. Here are placed 
 the two tables, on which are traced in plain and literal char- 
 acters the great principles of eternal rectitude, not as an object 
 of worship, but as the basis of all moral dealing in the inter- 
 course between God and man. There is a significance in the 
 very order in which the portions of this symbolical structure 
 are specified. The moral law is the very centre of the whole 
 system of moral things ; and accordingly this is first defined 
 and located. The ark in which it is to be deposited is the 
 first article provided for the house of God. 
 
 V. 17-22. The 'mercy seat. The ark is but a part of a 
 greater whole ; and hence there is rightly no break here in 
 the Hebrew text. The mercy seat is not the mere covering 
 
EXODUS XXV. 21, 22. 277 
 
 of the ark, wliicli had most probably a lid forming a consti- 
 tuent part of itself It is a separate piece, composing, with 
 the ark, a unity not so much in outward form, as in inward 
 design. It is of pure gold, to denote that expiation maintains 
 the unalterable sanctity of the moral law ; jis everything 
 must be absolutely perfect which proceeds from or comes into 
 contact with God. Its length and breadth correspond with 
 those of the at'k which contains the testimony, as the propi- 
 tiation must satisfy the law in all its length and breadth. 
 Two cherabirii. For a description of the cherubim, see on 
 Gen. iii. 22-24. The cherubim here are symbolic figurations 
 of those celestial attendants on the divine majesty. They are 
 to be of gold, as representative of pure and peifect beings. Of 
 beaten ivork. Tliey are to be formed by the hammer of mal- 
 leable gold. V. 1 9. Out of the mercy seat shall ye make the 
 cherubim on its two ends. It appears from this that the 
 cherubim on the two ends, and the mercy seat, formed one 
 piece of workmanship, either by being beaten out of one mass, 
 or by being permanently fastened together into one whole. 
 The former seems the more natural sense of the words, v. 20. 
 These figures have wings, spread out so as to oveishadow the 
 mercy seat; and their faces are towards one another, and 
 towaids the mercy seat. These cherubic figures had two 
 wings and only one face. They had the attitude of observant 
 attention, and guarded with their wings the place of the 
 divine manifestation, as became the intelligent and potential 
 ministers of the divine presence. These figures, then, are the 
 symbolic indication of the Shekinah, or dwelling of God 
 among men ; an abstiaction which is often applied in Rab- 
 binical style to the present Deity. 
 
 V. 21, 22. The mercy seat on the ark from, above. The mercy 
 seat, with the attentive overshadowing cherubs, is placed 
 above the ark which contains the testimony. This arrange- 
 ment is significant of the intercourse of God with fkllen man, 
 being founded on the basis of immutable rectitude, through a 
 propitiation which meets all the demands of the violated 
 law. And I will meet thee there, appoint a meeting 
 and meet thee by appointment. Hence the tabernacle is 
 called the tent of meeting by appointment. And S2^eak with 
 thee . . . . of all that I command thee concerninj the 
 
278 THE TABLE. 
 
 sons of Israel. This is to be the place of revelation. A defi- 
 nite place is necessary for man, especially in his infantile state, 
 though not for God, who is omnipresent. The cherubim, 
 however, are no part of deity, and their figures no semblance 
 of God. They merely indicate and mark the boundaries of 
 the place where God manifests His presence. 
 
 Hence we perceive, that the ark, mercy seat and cherubim 
 form one piece of emblematic workmanship, symbolising not 
 God, but the atonement ; the holiness of God expressed by 
 the law, and His mercy indicated by His manifested presence 
 between the cherubim being mediated or brought into har- 
 mony by the proi)itiation figured by the mercy seat. The 
 great fundamental principle of reconciliation is mooted here, 
 to be afterwards developed and illustrated in the other parts 
 of the tabernacle. From this centre of communication with 
 God we proceed in this remarkable specification of the parts 
 of the tabernacle toward the circumference where the commu- 
 nicating people assemble. 
 
 V. 23-30. The table. The table is of acacia, two cubits 
 lonaf, a cubit broad, and a cubit and a half hioh. It is over- 
 laid with pure gold. A border rises a handbreadth from the 
 leaf This seems to be an addition to the table, and not the 
 upper part of the trestle on which the leaf rests. The edge 
 of this table, and that of the border upon it, are adorned with 
 crowns or wreaths of gold, the one of which, therefore, appears 
 at the top, and the other at the base of the border. Four 
 rings are attached to the legs over OAjainst the harder, and 
 therefore beneath the leaf, as keepers for the staves or poles 
 on which it is to be borne. These staves, like the table, are 
 to be overlaid with gold. 
 
 V. 29. Its dishes were bread-plates, of which two were 
 placed on the table, containing six cakes each (Lev. xxiv. 5, 6). 
 These cakes cannot have been ten hand-breadths by five, 
 according to Jewish tradition, as one dish holding such a cake 
 would have occupied the whole table, which was only twelve 
 handbreadths by six. Its howls were smaller vessels for hold- 
 ing pure frankincense (Lev. xxiv. 7), which were placed upon 
 the two piles of cakes. Its flagons were large cans or 
 decanters, in which a supply of wine was kept for pouring 
 into the cups or smaller vessels used for making libations or 
 
EXODUS XXV. 30. 279 
 
 drink-offerings. The drink-ofiering varied from tlic fourth 
 part to the half of a hiu of ^vine — that is, from a ])int and a 
 half to three pints, according to the value of the victim 
 (Num. XV. 1-1:^). The dihhes, flagons, and cups must have 
 been of such a size that two of each could stand conveniently 
 on the table. The bread trays might have been five by two 
 and a half or three handbreadths. 
 
 V. 30. SJieiu-breud. The shew-bread was to consist of 
 twelve cakes, each made of two tenth deals, about three and 
 a-half quarts of fine flour (Lev. xxiv. 5, G). This is called 
 shew bread, or bread of the face, because it was on the table 
 in the Lord's house, and brought God and man face to face on 
 terms of reconciliation and communion. The table is the 
 place of paternal and hospitable entertainment. The twelve 
 cakes correspond in number with the twelve tribes of Israel. 
 They may be called in one resi)ect the united meat offering 
 of all the people ; but they have a higher significance when 
 they are actually partaken of by the piiests in the holy place 
 (Lev. xxiv. 8, 0). In this respect they represent the abound- 
 ing and all-sufticing blessings of eternal life, dis[)ensed by God, 
 as he manifests himself, and dwells among his people. The 
 priest partaking of the bread represents the fan)ily of God 
 bountifully and constantly regaled by him at his paternal 
 board. The tabernacle swells to its true significance as the 
 type of the heavenly home when God is surrounded by his 
 intelligent creatures enjoying, each according to the measure 
 of its capacity, the precious sweets of a susceptible moi-al ex- 
 istence. This home, however, is here presented in that aspect 
 which alone is real and at the same time comfortable to the 
 ransomed sons of a fallen race, the salvation of whom, through 
 the superabounding grace of God, gives a touching character 
 to, and sheds a mild lustre on the heaven of man. It has its 
 table spread with heavenly fare. The dishes are constantly 
 replenished with bread, and the flagons and cups are not there 
 without beinfj filled with wine, which was the drink offerinfj 
 accompanying every sacrifice. Bread and wine are the blood- 
 less fe:ust after the sacrifice, and are emblematical of all the 
 blessings of those who are pardoned and accepted as righteous 
 through the atoning sacrifice on the altar of propitiation (see 
 on Gen. xiv. 18-20). 
 
280 THE CANDLESTICK. 
 
 V, 31-40. The candlestick. This was to be made of pure 
 gold, beaten with the hammer. Its block, or pedestal ; its 
 shaft, or stalk ; its cups, its knops, and its floivers, ornaments 
 on its branching stalks, shall be all of one piece, v. 32. Six 
 branches come off, two and two from the main shaft, at three 
 separate points, in the same plane, and curved in the form of 
 a quadrant, so that the lamps, resting on their extremities, are 
 all in the same horizontal line with that on the central stalk, 
 V. 83. Three cups, in the form of an almond nut, were on 
 each branch. These appear to have been surmounted by a 
 knop or ball, like the apple of the pomegranate, and a flower 
 which is not specifically described, v. 34-36. And in the 
 candlestick, that is, the main shaft, shall be four cups, knops, 
 and flowers. Under each pair of branches, and under the 
 central lamp, a cup, knop, and flower : and all these beaten 
 out of the one mass of gold. v. 37. The seven lamps rest on 
 the flowers at the extremities of all the stems. He who sets 
 on the lamps shall place the candlestick with its lamps parallel 
 to the south side of the tabernacle, so as to throw its whole 
 radiance on the opposite side where the table is situated, v. 
 38. The snuff'-tongs and snuff'-dishes explain themselves, v. 
 .39. The whole is to be made of a talent, about 120 pounds 
 of gold. Jewish tradition fixes the height of the candlestick 
 at three cubits, or twice the height of the table. This fits it 
 for thi'owing light over the table, and is therefore more pro- 
 bable than the conjecture of Bahr, that its height was a cubit 
 and a half, or equal to that of the table. The same tradition 
 estimates the breadth at two cubits, the same as that of the 
 table. The candlestick was placed on the south side of the 
 holy place, probably at the middle, opposite the table of shew 
 bread. 
 
 As a piece of furniture, the candlestick evidently serves to 
 give light to those who are in the tabernacle or home of God. 
 It is an emblem of spiritual light. The seven-fold light is the 
 sanctifying efiicacy of the Spirit, as seven is the number of 
 holiness. The three pieces of furniture already described are 
 evidently regarded by the divine revealer as forming one whole, 
 since at the close of their specification Moses is solemnly 
 admonished in these words : " and see that thou make them 
 after their pattern, which thou wast shown in the mount." 
 
EXODUS XXVI. 281 
 
 Tliis ideal unity rests in tlic sjilvation of the sinner tliat re- 
 turns to God, wliich consists of i)eacc with God, rej)resentcil 
 by the mercy seat ; proj)itiation, the benefits of which are set 
 forth in tlie table, with its bread and wine ; and purification, 
 which is s3'inbo]ized by the candlestick. The nundier three 
 ai)pears not only in the mercy seat, with the tables of the law 
 beneath ami the cherul»im of the divine presence above ; but 
 also in the ark, the table, and the candlestick. It points to a 
 trinity of persons in the unity of the godhead. 
 
 CHAP. XXVI. THE TABERNACLE. 
 
 1. |3tr"P dwelling, abode, habitation, mansion. This con- 
 sists of the inner curtains or set of curtains, the tabernacle 
 proper or booth n3p^ and the tent ^'^^ the outer set of curtains 
 or awning of goats' hair. The two additional coverings of 
 rams' skins and liadgers' or seals' skins are designed to protect 
 the inner fabric from the weather. 
 
 yy^ a weaver who raises figures in the web. 0^< a plaiter 
 or wca>'er in general. DpT an embroiderer who works fi</ures 
 with the needle. 
 
 And the tabernaclo thou shalt make with ten curtains of fine linen 
 twined, and blue, and purple, and crimson; with cherubim of cuiniing 
 work shalt thou make them. 2 The lenj^^th of one curtain shall bo 
 eight and twenty cubits, and the breadth of one cm-tain four cubits : all 
 the curtains shall have one measure. 3 Five curtains sliall be coupkd 
 one to another ; and five curtains coupled one to anotlier. 4 And 
 thou shalt make loops of blue on tlie .selvedge of the first curtain at 
 the end of the coupling : and so shalt thou make on the selvedge of 
 the last curtain in the second coupling. 5 Fifty loops shalt thou 
 make in the first curtain, and fifty loops shalt thou make in the edge 
 of the curtain that is in the second coupling : the loops matching one 
 another. G And thou shalt make fifty taclies of gold, and couple the 
 curtains one to anothiir with the taches ; and the tabernacle shall be 
 one. 
 
 7 And thou shalt make curtains of goats' hair for a tent over tho 
 tabernacle ; eleven curtains shalt thou make. 8 The length of one 
 curtain sliall be thirty cubits, and the breadth of one curtain four 
 
282 THE TABERNACLE. 
 
 cubits ; the eleven curtains shall have one measure. 9 And thou shalt 
 couple five curtains by themselves, and six curtains by themselves ; and 
 thou shalt double the sixth curtain in the fore-front of the tent. 10 And 
 thou shalt make fifty Ioojjs on the selvedge of the one curtain that is 
 last in the coupling, and fifty loops on the selvedge of the curtain in 
 the second coupling. 11 And thou shalt make fifty taihes of brass, 
 and put the taches into the loops, and join the tent, and it shall be one. 
 12 And the remnant that is over of the curtains of the tent, the half 
 curtain that is over shall liang over the back of the tabernacle. 13 And 
 the cubit on this side, and the cubit on that side, that are over in the 
 length of the curtains of the tent, shall hang over tlie sides of the 
 tabernacle on this side and on that to cover it. 14 And thou shalt 
 make a covering for the tent of rams' skins dyed red, and a covering 
 of badgers' skins from above. ^ 42. 
 
 15 And thou shalt make boards for the tabernacle of shittah wood 
 standing up. 1 6 Ten cubits shall be the length of a board, and a cubit 
 and a half the breadth of one board. 17 Two tenons shall be to one 
 board, set alike one to another: thus shalt thou make for all the boards 
 of the tabernacle. 18 And thou shalt make the boards for the taber- 
 nacle, twenty boards on the south side southwards. 19 And thou shalt 
 make forty sockets of silver under the twenty boards ; two sockets 
 under one board for its two tenons, and two sockets under another 
 board for its two tenons. 20 And for the second side of the taber- 
 nacle northwards there shall be twenty boards. 21 And their forty 
 sockets of silver ; two sockets under one board, and two sockets under 
 another board. 22 And for the rear of the tabernacle westward thou 
 shalt make six boards. 23 And two boards shalt thou make for the 
 the corners of the tabernacle in the rear. 24 And they shall be doubled 
 beneath, and together they shall be complete at the top for the one 
 ring : thus shall it be for tlie two of them ; they shall be for the two 
 corners. 2o And they shall be eight boards, and their sockets of sil- 
 ver sixteen sockets ; two sockets under one board, and two sockets 
 under another board. 26 And thou shalt make bars of shittah wood, 
 five for the boards of the one side of the tabernacle. 27 And five bars 
 for the boards of the other side of the tabernacle, and five bars for the 
 boards of the side of the tabernacle to the rear westward. 28 And 
 the middle bar in the middle of the boards shall reach from end to end. 
 29 And thou shalt overlay the boards with gold, and make their rings 
 of gold to be places for the bars ; and thou shalt overlay the bars with 
 gold. 30 And thou shalt set up the tabernacle according to the fashion 
 thereof which thou wast shown in the mount. § Gl. 
 
 31 And thou shalt make a vail of blue, and purple, and crimson, 
 and fine linen twined, of cunning work, shalt thou make it with cheru- 
 bim. 32 And thou shalt hang it upon four pillars of shittah, over- 
 
EXODUS XXVI. 283 
 
 laifl with gold, with their hooks of gohl, upon four sockfts of silver. 
 33 And thou slialt hang up the vail under tho taches, and shalt bring 
 ill thitlier within tho vail the ark of tho testimony ; and the vail shall 
 divido unto you between the holy jjlace and the most holy. 34 And 
 thou shalt put the mercy-seat upon the ark of the testimony in the 
 most holy i)laee. 35 And thou shalt set the table without the vail, 
 and the candlestick over against the table on the side of the tabernaclo 
 southward ; and thou shalt put the table on the side of the north. 
 3G And thou shalt make a covering for the door of the tent of blue, 
 and purple, and crimson, and fine linen twined, wrought with needle- 
 work. 37 Antl thou shalt make for the covering live pillars of shittah, 
 and thou shalt overlay thcni with gold, with their hooks of gold ; and 
 thou shalt cast for them live sockets of brass. § 02. 
 
 After laying down the plan of those pieces of domestic 
 furniture which shadow forth the ultimate form and loftiest 
 staire of salvation for man, we descend to the habitation in 
 ■which these are to be placed. The tabernacle proper ()ccu]nes 
 the middle of the three chapters devoted to the material 
 things. It comes after the things contained as the accessary 
 after the principal. 
 
 V. 1-7. The mansion. The word tabernacle applies chiefly 
 to the wooden structure ("^SD) originally covered with boughs 
 and leaves of trees. The mansion is a more genei-al term 
 referring to its use as an abode. lb has been replaced in our 
 version by the word tabernacle which is halhiwed in our early 
 associations and serves the pui-pose of a free rendering suffi- 
 ciently well. The mansion or abode consists internally of a 
 pavilion or set often curtains of fine linen thread, interwoven 
 Avitii threads of blue, purple, and crimson. The spinning of 
 tlie 3^arn was generally but not exclusively the work of women, 
 while the weaving was more fiequently done b}' men. These 
 arts were well known among the Egyptians, as we learn from 
 their numerous and interesting monuments. Figures of cheru- 
 bim were raised on the curtains. These were the stated 
 attendants on the Divine Majesty, and were, therefore, appro- 
 priate in his symbolic abode, v. 2. The ten curtains covered 
 a surface of 28 by 40 cubits, v. 3. Ten is the number of 
 completeness. For convenience five of these were coupled or 
 stitched together into one piece, and the remaining five into 
 another, v. 4. For the purpose of connecting these two halves 
 
284 THE TENT. 
 
 the outer edges of the two middle curtains are provided with 
 loops. V. 5. Of these loops there were 50, and therefore 49 
 intervals in 28 cubits, or 7 intervals in 4 cubits. The distance 
 between the loops was about 1 or ] 2 inches, v. 6. These 
 loops were conjoined by fifty taches of gold, and the ten cur- 
 tains were thus formed into one Tnishhan or mansion. This 
 constitutes the inner curtain, which corresponds to the tapestry 
 of later times, or to the plastering and papering of our modern 
 dwellings. It covered the tops, the sides, and the western 
 end of the tabernacle. The cherubic figures, we may suppose, 
 were so placed on the cloth that they were upright on the end. 
 wall of the tabernacle, so that they would appear upright 
 above and on the sides to an eye placed above the mercy- 
 seat. 
 
 V. 7-15. The tent and its coverings are next described. 
 Curtains of goats' hair form the usual tent in the East. The 
 tent ('''7^) is here distinguished from the mishkan. The one 
 is cast or spread over the other (xl..l9). Eleven curtains 
 compose the tent. v. 8. They are of the same breadth as the 
 former curtains, but longer by two cubits, v. 9. One part is 
 formed by sewing five curtains, the other by sewing six cur- 
 tains together. Half the breadth of the sixth curtain in this 
 part of the tent is to be doubled, that is, to hang over the 
 front of the tabernacle. In this way the seam of the upper 
 curtains would always be over the middle of the loM^er curtains, 
 V. 10, 11. The two parts are connected in the same way as 
 before, v. 12. The tent covers the top, sides, and end of the 
 tabernacle, and as there is an additional lentrth of four cubits, 
 the one half of it hangs over in front and the other remains over 
 in the rear. v. 13. The single curtain is longer by two cubits 
 than that of the mishkan, and therefore allows a cubit to hang 
 over on each side. The difference is ne-'dful, because the one 
 curtain is witliin and the other without the boards of the 
 tabernacle, v. 1 4. The coverings of red rams' skins and of 
 badgers' skins afford protection from the rain. 
 
 V. 15-80. The wooden framework or tabernacle proper. 
 After the pliant materials we come to the firm part of the 
 structure. The shittah, shant or acacia tree, grows to a con- 
 siderable height. The use of the plural number, however, 
 admits of one of these boards being composed of more than one 
 
EXODUS XXVI. lG-30. 285 
 
 trunk. V. 1 G. Eacli board is ten cubits long and a cubit and 
 a half broad, that is, at least 15 leet by 2|. As the taber- 
 nacle was ten cubits wide and six boards, or a bieadth of nine 
 cubits, seem to coni])lete the end (v. 'I'l), it is probable that 
 the boards were half a cubit thick at the bottom. It i.s most 
 likely, however, that, for the sake of liglitness, they tapered 
 on the outside to a thickness at the top of an eighth of a 
 cubit. In this way the inside would be vertical, the outside 
 slightly sloping, the boards would have a more stable posioion 
 and be sufficiently strong, and some difficulties in the con- 
 ception of the structure would be removed, v. 1 7. The tenons 
 seem to form part of the length or height of the boards. They 
 are "set alike" or symmetrically situated on the ends of the 
 boards. If they were half a cubit deep, the curtains of the 
 niishkan, being 28 cubits long, would exactly cover the top of 
 9 cubits, and the sides being 9.1 cubits each above the socket 
 or mortise, v, 18. Twenty boards, each a cubit and a half 
 broad, will form a side wall thirty cubits long. v. 1 9. The 
 forty sockets of silver either rested on the ground or were 
 attached to a solid sleeper of wood laid on the ground. The 
 latter method would give the greater stability to the structure. 
 V. 20, 21. The north side corresponds to the south, v. 22-25. 
 The si.v boards seem to close in the west end, which they will 
 do if the side boards be half a cubit thick at bottom and the 
 measurement be from outside to outside. The corner boards 
 are different from the others. If the end wall be placed at 
 right angles to the side wall so that their vertical boundary 
 lines coincide, their ends will leave aright angle to be occupied 
 by the corner boards. Let the base of the corner board be a 
 square cubit, wanting a square half-cubit on the outer corner, 
 and let it taper on all its outer sides to a top that shall be 
 a square eighth of a cubit. It is obvious that this board will 
 be "doubled" or twinned beneath, as it will have two project- 
 ing parts at right angles to each other. Its base will be half 
 a cubit thick, and so correspond with the thickness of the 
 others. Its breadth will be a cubit every way, and so it will 
 fill up the void square at the corner, and project half a cubit 
 in the direction of the side and the end. Being reduced at 
 the top of the mishkan to a square of an eighth of a cubit, it 
 will exactly fiU the square at the top and so be "complete." 
 
286 THE TABERNACLE. 
 
 One ring or clamp of metal will serve to make it fast to the 
 adjacent boards of the sides and end. As its breadth, omit- 
 ting the part that is counted a second time, is a cubit and a 
 half, it has two tenons like the other boards. This seems to 
 be an intelligible explanation of this somewhat obscure de- 
 scription. 
 
 V. 26-28. As the middle bar in the middle of the boards 
 reached from end to end, it is probable that the other bars 
 were half its length, and hence that three rows of rings or 
 keepers ran along the sides, one in the middle for the full 
 length bars, and the other two between this and the extremi- 
 ties. As the lower ends of the boards were fastened by the 
 sockets, it is not improbable that the upper ends were in some 
 way secured, v. 29. It is generally supposed that the bars 
 were on the outside, and therefore the boards were overlaid 
 on the outside as well as the inside with gold, as Josephus 
 asserts. But it is possible tnat the bars were on the inside, 
 and the boards only overlaid with gold on the inner side. 
 This would give greater lightness to the boards, and would 
 afford the greater reason for making the keepers of gold and 
 overlaying the bars. But the point in question is of little 
 importance, v. 30. A visible form of the tabernacle was 
 presented to the mind of Moses on the mount, according to 
 which it was to be constructed. 
 
 V. 31-37. The vails and their pillars are now described. 
 The first vail was to be of the same material, colour, and 
 pattern as the interior curtains of the mansion, v. 32. The 
 pillars would probably be half a cubit in diameter at the base. 
 If one were placed in contact with each wall, the three equal 
 spaces would measure two and a third cubits, or about three 
 and a half feet. v. 33. The vail is to be suspended under the 
 taches of gold connecting the two halves of the internal cover- 
 ing. Hence it separates the tabernacle into two parts ; the 
 most holy place of ten cubits, and the holy place of twenty. 
 If the pillars were outside the vail, the interior of the most 
 holy place would be curtained on evevy side. v. 34, 35. The 
 tabernacle being now divided into its compartments, the posi- 
 tion of the articles of furniture already made is determined. The 
 ark of the testimony is to stand at the middle of the M'estern 
 wall in the most holy place. It is probable that the table 
 
EXODUS XXVII. 287 
 
 occupied the middle of the nortli side, and tlie candlestick 
 that of the south side. We liave already seen that tiie.ie three 
 articles form a unity of symbolic meaning in themselves apart 
 from the articles yet to be described (xxv. 40). 
 
 V. 3G, 37. The covering or outer vail is of the same mate- 
 rial and colours as the inner, but it differs in other respects. 
 The figuration is wrought not by the loom, but by the needle; 
 and the cherubim are not mentioned. It is possible, however, 
 that they were raised on the inner, but not on the outer side 
 of the hanging; as the latter was exposed to rain, and out- 
 side of the tabernacle or presence-hall of God. As the pillars 
 had sockets of a less costly metal, it is probable that they were 
 regarded as external to the tabernacle, and were, therefore, 
 outside the hanging. If the two extreme pillars stood at the 
 ends of the sides, the other three divided the east end of the 
 tabernacle into four openings of fifteen -eighths of a cubit, or 
 about thirty-four inches each. These pilhirs were adorned 
 ■svith chapiters, and provided with connecting poles or rods on 
 which the covering was supported by hooks (xxxvi. 38). We 
 are not informed whether the capitals were surmounted by a 
 beam or architrave, giving compactness to the whole front of 
 the tabernacle. 
 
 CHAP. XXVII. THE ALTAR AND THE COURT. 
 
 And thou shalt make the altar of shittah wood ; five cubits long and 
 five cubits broad, square shall the altar be ; and the height thoroof 
 shall be three cubits. 2 And thou shalt make the horns of it upon 
 the four corners thereof: its horns shall be of the same; and thou shalt 
 overlay it with brass. 3 And tliou shalt make its bo.xcs to remove its 
 ashes, and its shovels, and its basins, and its flesli-hooks, and its fire- 
 pans : all its ves.sels thou shalt make of brass. 4 And thou shalt 
 make for it a grate, a network of brass ; and thou shalt make on the 
 net four brazen rings on its four corners. 5 And thou shalt put it 
 under the border of the altar beneath, and the net shall be unto tlie 
 half of the altar. G And thou shalt make staves for the altar, staves 
 of shittah wood, and overlay them with brass. 7 And its staves shall 
 be put into the rings, and the staves shall be upon the two sides of the 
 altar to bear it. Hollow of boards shalt thou make it ; as it was 
 shown thee in the mount so shall they make it. § 03. 
 
288 THE ALTAR. 
 
 9 And thou sTialt make the court of the tabernacle : for the south 
 side southward shall be hangings for the court of twined fine linen, a 
 hundred cubits long for the one side. 10 And its pillars twenty, and 
 their sockets twenty of brass : the hooks of the pillars and their rods 
 of silver. 11 And likewise for the north side in length shall be hang- 
 ings a hundred cubits long : and its pillars twenty, and their sockets 
 twenty of brass ; the hooks of the pillars and their rods of silver. 
 12 And for the breadth of the court on the west side shall be hangings 
 of fifty cubits. 13 And the breadtli of the court on the east side east- 
 ward shall be fifty cubits. 14 Fifteen cubits sliall be the hangings for 
 the one wing : their pillars three and their sockets three. 15 And for 
 the other wing the hangings shall be fifteen cubits : their pillars three 
 and their sockets three. 16 And for the gate of the court shall be a 
 covering of twenty cubits of blue, and purple, and crimson, and twined 
 fine linen, wrought with the needle : and their pillars four and their 
 sockets four. 17 All the pillars of the court round about shall be 
 joined with rods of silver : their hooks shall be of silver and their 
 sockets of brass. 18 The length of the court shall be a hundi'ed cubits, 
 and the breadth fifty everywhere : and the height five cubits of twined 
 fine linen, and their sockets of brass. 19 All the vessels of the taber- 
 nacle in all the service thereof, and all its pins and the pins of the 
 court shall be of brass. 20 § § § 64. 
 
 20 And thou shalt command the children of Israel, and they shall 
 bring thee pure olive oil beaten for the light to set up a continual 
 lamp. 21 In the tent of meeting without the vail, which is before the 
 testimony, Aaron and his sons, shall order it from evening to morning 
 before the Lord : a statute for over to their generations from the sons 
 of Israel § 65. 
 
 We now pass into the court of the tabernacle. The chief 
 object here is the great altar. In the holy of holies we have 
 the ark of testimony, an adumbration of mercy and truth met 
 together. In the holy place we find the table and the candle- 
 stick, the emblems of justification and sanctification. In the 
 court we come upon the altar, the symbol of propitiation 
 standing alone in all its solemn impressiveness. This is the 
 order of things in the histoiy of redemption. The purpose 
 of mercy is formed in the divine breast. The blessings of 
 spiritual renovation and heavenly inheritance forthwith begin 
 to be dispensed. The atonement, through which these legally 
 come, is made in the fulness of time. Hence we perceive that 
 
EXODUS XXVII. 1-8. 289 
 
 the plan of the tahernacle first leads us down hy sensible 
 stages from God to man. 
 
 V. 1-8. The altar. All former appearances of the altar were 
 occasional : now at lengtli it comes before us as a permanent in- 
 stitution. Its framework is composed of the shaut, the only 
 timber employed about the tabernacle. Its liorizontal surface 
 is a square of five cubits, or seven and a half feet, and its 
 height three cubits, or four and a half feet. v. 2. Its horns 
 shall be of the same. We conceive that the angle posts of this 
 I)rimitive wilderness altar were three cubits high. The horns 
 were the parts of these posts that projected above the upper 
 surface of the altar. If they were half a cubit in height, the 
 table or upper plane of the altar would be three and three 
 quarters feet from the ground. At this height the ])riest could 
 perform all his functions with convenience standing on the 
 ground. The wooden frame is wholly overlaid with plates of 
 brass, which would preserve it from the weather and the fire, 
 v. 3. The boxes for removing the ashes, the shovels for trans- 
 ferring them to the boxes, the basins for sprinkling or pour- 
 ing the blood, the flesh hooks, and the fire-pans, were to be 
 made of brass, v. 4, 5. The brazen grate of net-work has 
 been variously interpreted. Many, including Kurtz and Keil, 
 understand by the border (23^3) a ledge half a cubit or a cubit 
 broad going round the altar at half its height, on which the 
 priest might stand when officiating, and by the grate a nct- 
 Avork descending from its outer edge to the groimd. But it is 
 obvious that the whole structure, being thus eight or nine feet 
 square, with a large quantity of metal, would be too heavy 
 and cumbrous to be portable. Moreover, the rings for the 
 bearing poles, being attached to the grate, would be at the 
 extreme edges of this square, and therefore placed in the most 
 inconvenient situation either for carrying or preventing a 
 strain on the article to be carried. Kalisch supposes the bor- 
 der to be at the top of the altar, and the grate to reach down 
 to the half height of the altar. But if the grate " reached 
 down from the border to the middle of the altar," we do not 
 see how it could " receive whatever might fall from the altar," 
 or what other purpose it could serve. And it does not seem 
 to have been merely an ornament. By " the half of the altar" 
 v,e understand not half its height, but half its horizontal area. 
 
 T 
 
290 THE COURT. 
 
 The grate would in that case be a square of nearly five and a 
 quarter feet in the middle of the area, surrounded by a margin 
 two and a quarter feet broad. This margin, covered at least 
 with a thick layer of brass, would be the border (2^??) beneath 
 the inner edge of which the brazen grate would be fixed to 
 contain the fire beneath the sacrifice. The fine ashes would 
 fall through the meshes of the net-work on the ground, to be 
 removed when convenient. This explanation is so far favoured 
 by the Sept. that both the border and the grate are rendered 
 by the scr/^d^a, a hearth. It is to the same extent supported 
 by Josephus (Ant. III. vii. 8). The grate also thus comes 
 out to be an essential part of the altar, and a compactness is 
 given to the whole structure. The four rings seem to be the 
 keepers for the staves by which the altar was to be carried. 
 V. 6, 7. The staves are to be put into the rings, and are said 
 to be on the two sides of the altar. The word for side here 
 (py^,) means not the mere surface, but the lateral portion of a 
 thing, and therefore the staves passing through rings attached 
 to the outer edges of the grate may be fairly said to'be on the 
 sides of the altar. An article so weighty would have to he 
 borne on the shoulders of four or eight men. v. 8. The board- 
 ing may not liave extended beyond two cubits, leaving half a 
 cubit of the corner posts above for horns, and half a cubit be- 
 neath for feet. This simple structure would afibrd the lightest, 
 and therefore fittest form for a portable altar of the given 
 dimensions. The grate may have been a cubit deep. 
 
 V. 9-19. The court. The altar is the principal thing, 
 secondary to which is the court in which it stands, v. 9-12, 
 The court is a hundred cubits long from east to west and fifty 
 cubits broad. The hanging seems to have been a web of fine 
 linen five cubits broad. This was suspended on silver rods 
 supported by twenty pillars on each side and ten on the west 
 end. V. 13-16. On the east side are two wings or shoulders 
 /Pins^ of fifteen cubits, and a gate of twenty. The pillars are 
 reckoned by Philo at 56, the corner ones being twice counted. 
 But in this way the distance between the pillars at the side 
 would be different from that between those at the end, and 
 the account of the east end would be unintelligible without 
 counting the extreme pillars of the gate twice and so having 
 
EXODUS XXVI r. 9-19. 291 
 
 eight pillars instead of ten, and two other nneqiial intervals. 
 All is plain, however, when we accept the sixty pillars. Be- 
 irinninix at the east end of the north side we attach the hanrr. 
 ing to the corner pillar but do not count it. After that wo 
 count twenty pillars for the twenty equal lengths of five cubits 
 in the one hundred. Beginning again at the north end of 
 the west side, we do not count the corner one, as it was 
 counted already, and ten equal lengths bring us to the fifty 
 cubits of that end with its ten pillars. So we proceed with 
 the south side. And the south shoulder has three pillars 
 beside the corner one counted before. The gate has four 
 beside the extreme one south counted before. And the noitli 
 shoulder hcis three jtillars including the corner one not counted 
 at first. V. 1 7. The pillars are provided with hooks on which 
 the rods that connect them and support the enclosing canvas 
 rest. The hooks and rods are of silver. We are informed 
 also that the pillars have chapiters overlaid with silver (xxviii. 
 1 7.) The sockets in which they are inserted are of brass. 
 The pillars themselves are usually supposed to be of wood, 
 though the material is not mentioned in the text. The over- 
 laying of the chapiters with silver favours this view. v. 1 9. 
 All the vessels of the tabernacle, with the exceptions already 
 made, were to be of brass. The pins were for fastening the 
 tent and its coverings, and probably the pillars of the courts. 
 The place of the tabernacle we hold to be, not exactly in 
 the middle of the court, as Josephus may be construed to mean, 
 but as Philo explains, twenty cubits fiom the west, north, and 
 south sides of the court. For in this way a perfect square of 
 fifty cubits is left in front to be occupied by the great altar 
 and the laver with the company of officials and worshippers, 
 as we shall see hereafter. 
 
 The altar is representative of the earth on which sin has 
 been committed and propitiation has to be made. Its four 
 sides also correspond with the four quarters of the world. 
 Its elevation intimates the lifting up of the sacrifice to the 
 holy governor by whom it must be exacted. The horns are 
 emblems of power .and denote the virtue of sacrifice in pro- 
 curing remission of sin and all its concomitant blessings. 
 The breadth of the altar is five cubits, that of the court is five 
 tens of cubits, the half of its length, and the height of the 
 
292 THE OIL FOR THE LAMPS. 
 
 pillars of the court is five cubits. These are contrasted with 
 ten, three and one, the nunrierical factors in the tabernacle. 
 They adumbrate in their own way the pre-eminence of the 
 tabernacle, which is the type of heaven (Heb. ix. 24), over the 
 court which is the figurative semblance of the earth. And the 
 manifold connections between them, as well as the presence of 
 the altar in the court, indicate the design that the earth 
 should eventually become a constituent part of the kingdom 
 of heaven. We have seen that the ark of the covenant forms 
 a triad in itself, that the ark, the candlestick, and the table 
 form another ; and now we notice that the most holy, the 
 holy place, and the court form a tlnrd. 
 
 V. 20, 21. The oil for the lamps. Olive oil. This is 
 uniformly employed for lights in the sanctuary and for anoint- 
 ing. It is a vegetable oil and fit for the purpose of signifying 
 illumination and sanctification. The fat of beasts was em- 
 ployed to represent propitiation. Pure, taken from the olive 
 alone. Beaten, obtained from olives, not pressed in a press, 
 but pounded in a mortar. The latter is said to be a sweeter 
 finer oil and of a whiter colour. To set up a continual lamiJ, 
 a lamp that shall burn without interruption, that is, every 
 night, in the sanctuary. Some suppose, however, that at least 
 one of the seven lamps on the candlestick was allowed to 
 bui-n all day, so that a perpetual flame was kept up in the 
 tabernacle. In the tent of inieeting or appointment. The 
 tabernacle is here called the tent, because it is viewed from 
 the exterior, where it was a tent, not from the interior where 
 it was a mishkan or pavilion. It is designated the tent of 
 meeting, because at its door or at the gate of its court was the 
 place for the appointed times of the Lord's meeting with his 
 j)eop]e. The gate in the east was the customary place of 
 meeting and transacting business between prince and people. 
 Hence to this day we have the Ottoman Porte. Without the 
 vail in the holy place stood the candlestick. Aaron and his 
 sons were to set the lamps on the candlestick and light them 
 in the evening, and in the morning clean them and supply 
 them with fresh oil (xxx. 7, 8 ; Lev. xxiii. 3, 4). A statute 
 for ever, an institution to be observed as long as the whole 
 ceremonial economy should remain in force. From the sons 
 of Israel, to be supplied by them for this sacred use. 
 
EXODUS xxviir. 293 
 
 A new synagogue lesson begins with tliese two verses, 
 whereby their connexion with that which follows is signalised. 
 They form indeed a transition from the tabernacle to the 
 ])riest of the tiibernacle. The oil for the lamps of the candle- 
 stick is naturally mentioned here that we may not leave the 
 tiibernacle without light. The light indeed is emblematic of 
 the light of Him who is Light, and who enlightens his own 
 transcendent dwelling place (Rev. xxi. 23). It serves also to 
 indicate the need of a minister of the tabernacle and so to 
 prepare the way for the office and array of the high priest. 
 
 CHAP. XXVIII. THE ATTIRE OF THE PRIESTS. 
 
 4. I^n hreast-'piece. r. he fair or graceful. It is perhaps 
 connected with |^*n the breast, r. he strong, firm. 
 
 liDS epliod, a jacket or shoulder piece, r. draw on, over, 
 or round. 
 
 TV^ rohe, a second tunic, without sleeves, worn under the 
 ephod, reaching to the knees, r. cover or extend. 
 
 nD:)fo onitrc, tiara, r. wind. 
 
 IDJ3K girdle, r. hind. 
 
 17. Djx aupbiov, a stone of a red colour, the sardiiis or 
 carnelian. 
 
 n^ps ro'rd'(iov, the topaz of Kush (Job xxvii. 10). It is 
 generally of a yellow colour ; which agrees with von Bohlen's 
 derivation from the Sanscrit pz7a yellow. 
 
 ^\??^ a/j^dpaydog. r. fi.ash. It is akin to the emerald. 
 
 1 8. ^Qi civdpa^, carbuncle or ruby. 
 
 i"2p cu-pupoi;, sapphire, r. scrape, polish. 
 a7T\1 'las-iTig. r. heat, stHke. Some make this the emerald- 
 It may be the diamond, a.s others take it. 
 
 1 9. DK? }jy{jpiov, a kind of hyacinth. 
 
 iat? a^uTTig, agate, a compound of quartz, chalcedony, car- 
 nelian, jasper, and other ingredients. 
 
 nopnx a/j.sdvaro;. T. dream. It was supposed to have the 
 power of causing dreams. 
 
294 THE ATTIRE OF THE PRIESTS. 
 
 20. tJ'''^'nn Yj>\)6o\i&(j<;. A gem of Tarsbisli or Tartessus in 
 
 Spain. 
 
 Dnb* oi-ug, as the Sept. elsewhere gives. It is of a pale colour 
 
 like the human nail. 
 
 nsc';^ 7affT/g. r. shine, he smooth. A stone of a bright 
 
 green colour. 
 
 22. n^723 a bordering or connecting, r. border. Others 
 render it a twisting or wreathing. 
 
 80. D''T'^ lights. D''Sn perfections, rights. 
 
 And thou bring near for thee Aaron thy brother, and his sons with 
 him, from among the sons of Israel, to act as priests unto me ; Aaron, 
 Nadah and Abihu, Eleazar and Ithamar, Aaron's sons. 2 And thou 
 shalt make holy garments for Aaron thy brother for glory and for 
 beauty. 3 And thou shalt speak unto all the wise of heart, whom I have 
 filled with the spirit of wisdom ; and they shall make Aaron's garments 
 to consecrate him to act as priest unto me. 4 And these are the gar- 
 ments which they shall make ; a breastplate, and an ephod, and a robe, 
 and a chequered coat, a mitre and a girdle : and they shall make holy 
 garments for Aaron thy brother, and for his sons to act as priests unto 
 me. 5 And they shall take gold, and blue, and purple and crimson, 
 and fine linen. ^ 43. 
 
 6 And they shall make the ephod of gold, blue and purple, crimson 
 and twined fine linen, with cunning work. 7 Tt shall have two 
 shoulder straps joining it ; at the two edges thereof shall it be joined. 
 8 And the belt for fastening it, which is upon it, according to the 
 work thereof, shall be of the same ; of gold, of blue and purple and 
 crimson and twined fine linen. 9 And thou shalt take two onyx 
 stones, and grave on them the names of the sons of Israel. 10 Six of 
 their names on the one stone, and the names of the other six on the 
 second stone, according to their birth. 1 1 With the work of an en- 
 graver in stone, the engravings of a signet, shalt thou grave the two 
 stones with the names of the sons of Israel : inclosed in ouches of gold 
 shalt thou make them. 12 And thou shalt put the two stones upon 
 the shoulders of the ephod, to be stones of memorial for the sons of 
 Israel : and Aaron shall bear their names before the Lord upon his 
 two shoulders for a memorial. § 66. 
 
 13 And thou shalt make ouches of gold. 14 And two chains of 
 pure gold, attaching shalt thou make them of wreathen work, and thou 
 shalt fasten the wreathen chains on the ouches. § 67. 
 
 15 And thou shalt make the breastplate of judgment with cunning 
 
EXODUS XXVIII. 295 
 
 ■work ; after the work of the cphod shalt thou mako it : of golil, of 
 bhie, ami purple, and crimson, and twined fine linen, shalt thfiu make 
 it. 16 It shall be square, doubled : a span shall be its length, and a 
 6j)an shall be its breadth. 17 And thou shalt set in it settings of 
 stone, four rows of stones ; a row of sardius, toj)az, and emerald shall 
 l)e the hrst row. 18 And the second row a carbuncle, a sapphire, and 
 a diamond. 19 And the third row, a ligure, an agate, and an amethyst. 
 20 And the fourth row a chrysolite, and an onyx, and a jasper ; they 
 shall be mounted with gold in their settings. 21 And the stones shall 
 be with the names of the sons of Israel, twelve, jujcording to their 
 names ; with the engravings of a signet each with its name shall they 
 be for the twelve tribes. 22 And thou shalt make upon the breast- 
 plate attaching chains of wreathen work, of pure gold. 23 And thou 
 shalt make upon the breastplate two rings of gold, and put the two 
 rings on the two ends of the breastplate. 2-1 And thou shalt put the 
 two cords of gold in the two rings on the ends of the breastplate. 25 
 And the other two ends of the two cords thou shalt fasten on the two 
 ouches, and put them on the shoulders of the cphod, in front of it. 26 
 And thou shalt make two rings of gold, and put them upon the two 
 ends of the breastplate, on the border thereof, which is on the side of 
 the ephod inward. 27 And thou shalt make two rings of gold, and 
 put them on the shoulder straps of the ephod beneath, in the iront of 
 it, over against the joining thereof, above the belt of the ei)hod. 28 
 And they shall bind the breastplate by its rings to the rings of the 
 ephod with a lace of blue, to be upon the belt of the ephod, that the 
 breastplate be not looseil from the ephod. 29 And Aaron shall bear 
 the names of the sons of Israel in the breastplate of judgment upon 
 his heart, when he goeth into the holy place, for a memorial before the 
 Lord continually. 30 And thou shalt put in the breastplate the 
 Urini and the Tummin ; and they shall be upon Aaron's heart when 
 he goeth in before the Lord : and Aaron .shall bear the judgment of 
 tlie sons of Israel upon his heart before the Lono continually. § G8. 
 
 31 And thou shalt make the robe of the ephod all of blue. 32 
 And there shall be a hole for the head in the midst thereof: it shall 
 have a binding round the hole of it of woven work, as it were the hole 
 of a habergeon, that it be not rent. 33 And thou shalt make upon 
 the hem of it pomegranates of blue, and purple, and crimson, round 
 about the hem thereof : and bells of gold between them round alntut. 
 34 A bell of gold and a pomegranate, a bell of gold and a pomegranate 
 upon the hem of the robe round about. 35 And it shall be upon 
 Aaron to minister : and his sound shall be heard when he goeth into 
 the holy place before the Louu, and when he comcth out, and he shall 
 not die. 8 09. 
 
290 THE ATTIRE OF THE PRIEST. 
 
 36 And thou slialt make a plate of pure gold, and grave upon it with 
 the engravings of a signet, holiness to the Lord. 37 And thou shalt 
 put it on a lace of blue, and it shall be upon the mitre ; upon the fore 
 front of the mitre shall it be. 38 And it shall be upon Aaron's fore- 
 head, and Aaron shall bear the iniquity of the holy things, Avhich the 
 sons of Israel shall hallow in all their holy gifts : and it shall be 
 upon his forehead continually, that they may be accepted before the 
 Lord. 
 
 39 And thou shalt weave in figures the coat of linen, and thou 
 shalt make a mitre of linen, and thou shalt make a girdle of needle- 
 work. 
 
 40 And for Aaron's sons thou shalt make coats, and thou shalt 
 make for them girdles, and bonnets shalt thou make for them for glory 
 and beauty. 41 And thou shalt put them upon Aaron thy brother, 
 and his sons with him ; and thou shalt anoint them, and fill their 
 hand, and sanctify them, and they shall be priests unto me. 42 And 
 make for them linen breeches to cover the flesh of nakedness ; from 
 the loins even imto the thighs shall they be. 53 And they shall be 
 upon Aaron and upon his sons, when they go into the tent of meet- 
 ings, or when they draw nigh to the altar to minister in the holy place ; 
 and they shall not bear iniquity or die : a statute for ever to him and 
 to his seed after him. § 70 
 
 As soon as we arrive at the altar we feel the need of the 
 priest who is to officiate thereat. The priest stands at the 
 middle point between God and man in this description. 
 Hitherto we have come forth from God to man. Witli the 
 priest we shall presently return from man to God. From God 
 the priest comes to man, authorized to invite the sinner to 
 return with penitence, confession, and faith, to God, and to 
 make the propitiatory sacrifice for all who return. From man 
 he returns to God, having made propitiation, to make pre- 
 vailing intercession for all whom he represents. His generic 
 character then is to be the mediator between God and man, 
 authorized on the one hand, and accepted on the other. His 
 specific difference is that, inasmuch as man is sinful, he has to 
 make the expiation that satisfies for sin, and renders his 
 mediation effectual. Tiie present chapter enjoins the calling 
 and clothinsr of Aaron and his sons in official robes. The 
 garments of the priests are so minutely specified, not because 
 the outer covering is of an}^ importance in itself, provided it 
 
EXODUS XXVIII. 1-5. 297 
 
 be only decent nnd comely, but because it is intended to be 
 syuibolic of the various duties which the piiest has to per- 
 form. This design comes out again and again in the descrip- 
 tion, and cfives an instructive siojnilicance to matters whicli 
 would otherwise have been left to the taste of the individual. 
 Teaching by figures was peculiarly appropriate in the infantile 
 state of the world, when men had their very ideas yet to 
 form, and oral instruction and literary education were open 
 to a very few, 
 
 V. 1-5. The call to the priesthood, and the general enume- 
 ration of the priestly garments. And ihoiL Moses has been 
 hitherto the plenipotentiary of heaven, including all offices 
 and powers in himself To him then all commands are 
 iysued. Bring near for thee. For thy part bring near unto 
 me. From among the sons of Israel, who are all in a larger 
 sense, " unto me a kingdom of priests and a holy nation " 
 (xix. G). To be priests unto me. The term ]*}? (Kohen) is 
 sometimes applied to a civil officer, bearing the same relation 
 to the king that the priest does to the king of kings (2 Sara, 
 viii. 18, XX. 26, 1 Kings iv. 8, 1 Chr. xviii. 17). Hence it 
 originally means a mediator, advocate, or intercessor appointed 
 by the sovereign. The element of sin in the case of man in- 
 volves the office of expiation in an efficacious mediator, and 
 this is the priest strictly so called, v. 2. Holy garments. 
 Holy because divinely prescribed, and having a holy signifi- 
 cance. They figured the righteousness which is the outward 
 garb of a soul loyal to God. For glory and for beauty. 
 Glory is the outshining of intrinsic excellence. Beauty is 
 that pleasing characteristic which distinguishes the glorious 
 from the shameful. For evil has its sensible outgoing of 
 shame and ugliness. The inward cannot but have its corre- 
 sponding outward show to an all-penetrating eye. The high- 
 est of all excellence is moral rectitude, the glory and beauty 
 of wliich are shadowed forth by the priestly garments. 2. 
 Tlie wise of heart. The heart is the term for the whole 
 mental faculties in the metaphorical usage of Hebrew speech. 
 Tlte spirit of iviadom here is that pre-eminent mechanical 
 skill, which is competent to conceive and realise the design 
 in hand. v. 4, 5. Six parts of the sacerdotal attire are here 
 enumerated, three of which are peculiar to the high priest — 
 
298 THE EPHOD. 
 
 the breastplate, the ephod, and the robe. The other three are 
 common with him to the other priests — the chequered coat, 
 the mitre, and the girdle, with this difference, that in 
 place of the mitre, the common priest has the bonnet or 
 turban (v. 40). The number three is conspicuous here, as in 
 the structure of the tabernacle. The doubling of this number 
 in the high priest's attire indicates his pre-eminence in priestly 
 rank. The materials of which they are to consist are the 
 same that were used in making the inner curtains of the 
 sanctuary. 
 
 V. 6-1 4. The ephod. The materials and workmanship of 
 the ephod and the curtains of the mishkan are the same, with 
 the exception of the cherubim, v. 7, 8. A patient considera- 
 tion of the description of the ephod leads to the conclusion 
 that it was a shoulder-piece Q'^uf/,!; Sept.) or single lappet 
 covering the back and reaching under the arm. This was 
 kept in its place by two contrivances : First, two shoulder- 
 straps extending from the upper part behind were attached to 
 the side pieces under the arms that came out in front immedi- 
 ately above the waist-band : Secondly, the belt along the 
 lower part of the ephod went round the waist, and so fastened 
 it on. The Rabbins, indeed, and many commentators after 
 them, hold that there were two lappets, each a cubit in 
 length, one in front and one behind, connected by two 
 shoulder-straps. But this is against the text, and against 
 Josephus, who expressly states that the ephod left the breast 
 uncovered (Antiq. iii. 7, 5). The lappet, straps, and belt, were 
 all of the same materials, and apparently of the same piece. 
 The gold was beaten into thin plates, and cut into wires in 
 oi'der to be interwoven with the blue, and purple, and scarlet, 
 and fine linen (xxxix. 8). v. 9-12. Tivo onyx stones are to be 
 set in ouches of gold on the shoulders of the ephod. The 
 names of the sons of Israel are to be engraven, six on each 
 stone, according to their birth. The names of the elder six 
 sons, according to Josephus, were on the right shoulder, and 
 those of the other six on the left. The probable arrange- 
 ment is — Reuben, Simon, Levi, Judah, Dan, Naphtali, Gad, 
 Asher, Issakar, Zebulun, Joseph, Benjamin. These stones are 
 to be sto7ies of memorial for the sons of Israel before the Lord. 
 The engraven names, like all writings, perpetuate the remem- 
 
EXODUS XXVIII, G-1 4. 209 
 
 brance of the persons or tliinf^s named. This, therefore, 
 intimates that the descendants of Israel are on the 
 memory of the high priest when he appears before the Lord. 
 And the direction concerning these names indicates that in all 
 this tlie God of mercy has Israel in perpetual remembrance. 
 The office of the high priest has a twofold aspect, as he is the 
 j)lenipotentiary of heaven to man, and as he is the propitiator 
 of heaven for man. The badge of official authority was car- 
 ried on the shoulder. Hence the ephod with its onyx-stones 
 sliadows forth on the one hand the authority of the high 
 priest as appointed of God to his high office. On the other 
 liand, the bearing of the names on the shoulder indicates the 
 propitiatory power of the high priest's office. The shoulder is 
 the scat of bearing power. And bearing the names of the 
 sons of Israel is a forcible Hebrew symbol for saving them by 
 an interposition, which prevails in virtue of a proper atone- 
 ment. By a familiar expansion of the figures, the high 
 priest appears as the shepherd (Gen. xlix. 24) who bears the 
 lanjbs on his shoulders. He thus becomes the significant type 
 of the great High Priest, whose everlasting arms are under- 
 neath his people. The onyx-stones are two, simply because 
 the shoulders are two on which the people are borne. The 
 names are in a group upon these stones to indicate that the 
 one atonement is made for the whole body of the ffxithful. 
 
 v. J 3, 1 4. These two verses stand by themselves in the 
 original text, and form the transiticm from the description of 
 the ephod to that of the breast-plate. The ouches of [/old 
 seem to be those in which the onyx-stones are set. Attach- 
 ing. The word 0^^533 is very obscure. The meaning, "twisted," 
 now generally given to it, is implied in the following word. 
 It appears to refer to the use made of the chains. They were 
 formed not of rings, but of gold threads twisted in the man- 
 ner of a cord. These are fostened on the ouches, and serve to 
 suspend the breast- piece, and form a close connexion between 
 it and the onyx-stoucs. 
 
 V. 15-30. The breast-plate of judgment, /.oyiTov rr,; xpIsiu; 
 (v. 30) is not a plate strictly so called, but a piece of figured 
 stufiT like the ephod ; which, when doubled, forme<l a square 
 of a span, or about nine inches each way. v. 1 7. Thou .^halt 
 set in it settinns of btonc. The twelve stones were to be set 
 
300 THE BREAST-PLATE. 
 
 in gold (v. 20). The settings may have been separate, but it 
 is much more likely that they were connected in a square 
 frame of gold which was attaclied to the variegated cloth of 
 the breast-plate, as the settings of the onyx-stones to the 
 shoulder-straps of the ephod. The names of the twelve sons 
 of Israel were to be engraven on these stones. The probable 
 equivalents of the Hebrew names of these stones are given in 
 the version. It is of no importance to ascertain the precise 
 nature of each stone, as the particular name engraven on each 
 is not specified. It suffices to know that the characters of 
 the tribes were as different as those of the stones, v. 22-25. 
 The wreathen or twisted chains before mentioned in connexion 
 with the ephod (v. 15), are here introduced in their relation 
 to the breast-plate. They are hooked on two rings attached 
 to the upper corners of the breast-plate, while their other 
 ends are fastened, as already stated, to the ouches on the 
 shoulders of the ephod. v. 26-28. The breast-plate, thus 
 suspended, is to be kept in its place by a lace tying a ring on 
 each of its two lower corners to a corresponding ring on 
 each 'of the lower ends of the shoulder-straps above the 
 belt of the ephod. v. 26. The two rings of the breast-plate 
 are to be placed on the border of it, on the farther or lower 
 side of the ephod, imuard; that is, on the side next the ephod. 
 V. 27. The two rings of the ephod are to match them underneath 
 on the ends of the shoulder-straps, which are continued down 
 to the belt, in the front of it, on the borders of it which come 
 under the arms to meet the breast-piece, which overlaps it, 
 and covers the space left in front. Over against the joining 
 thereof, the joining of the shoulder-strap with the side and 
 with the belt of the ephod. 
 
 v. 29. The breast-plate itself, filling up the space of a span 
 on the breast between the two shoulder-straps, and attached 
 thereto above and below, is to be regarded as the complement 
 of the ephod. As the breast-piece was two spans or a cubit 
 deep, so Josephus informs us (iii. 7, 5) that the ephod was of 
 the depth of a cubit, and so extended as far below the belt 
 behind as the breast-plate itself before. Being part of a com- 
 mon whole, they share in a common significance. The names 
 on the breast-plate, in common with those on the ephod, serve 
 for a memorial of Israel before the Lord (v. 12). As the 
 
EXODTTS XXVIII. 30. 301 
 
 heart, in its ethical sense, is the scat of intellectual and moral 
 faculty, the bre^xst-plate on the heart is the emblem of oracu- 
 lar and judicial utterance. Hence it is called the bieast-plate 
 of judgment, and in the Sept. Xoyim rrn x^Ishd;, the oracle of 
 judgment. In this respect the high priest appears as the 
 authoritative and inspired spokesman of Him who is the God 
 of truth and the Judge of all the earth. On the other hand, 
 the bearing of the names of the sons of Israel on his heart is 
 a symbol of intercession, the second half of the priestly medi- 
 ation for the children of God. As each name is now on a 
 sep.arate stone, so every individual believer in Him who has 
 made the all-covering atonement, has a special place in that 
 all-prevailing intercession which is continually going on at 
 the throne of grace. 
 
 V. 30. The Urini and the Tummim. And thou shalt put 
 into the hreast-plate. The breast-piece itself is a piece of 
 elaborately finished cloth (v. 1 5). The symmetrical set of 
 precious stones mounted in gold, whether separate or in a 
 common frame, had to be constructed apart, and then placed 
 vj'dhin the compass of (p^) the breast-plate, and attached to it 
 in the ordinaiy way. This is expressed, not before, but now 
 in the words above quoted. This being so, the Urim and 
 Tummim are the twelve precious stones mounted in gold, 
 which are now put in the breast-plate. And they shall be 
 upon Aaroris heart when he goeth in before the Lord. These 
 significant stones shall be on the breast of the high priest 
 when he goes in to intercede, or essays to consult the Lord 
 for Israel or a son of Israel. 
 
 And Aaron shall bear the judgment of the sons of Israel 
 upon his heart before the Lord continually. A judgment is 
 a decision or sentence according to law or rioht. Now the 
 right of those who are actually guilty, and therefore obnox- 
 ious to the penalty of the law, resides not in themselves, but 
 in their high priest, who gives satisfaction for the offence, and 
 fulfils the requirements of the law on their behalf. Hence 
 Aaron is said to bear the judgment of the sons of Israel when 
 he prosecutes their cause before the Lord on the merits of his 
 official compliance with the law in their stead. And he is 
 said to bear the judgment of the sons of Israel when the Urim 
 and Tummim are upon his heart, simply because these words 
 
302 THE URIM AND TUMMIM. 
 
 are a significant name for the set of precious stones on whicli 
 their names are engraven. The precious stones, distinct from, 
 yet bearing the names of the sons of Israel, appear to stand 
 for him who has been ah-eady described as " the Stone of 
 Israel" (Gen. xlix. 24), or more precisely to point out certain 
 of his leading qualities, either in their unity, as the onyx on 
 the shoulder, or in their diversity, as the twelve stones on the 
 breast-plate. These qualities are expressed by the terms 
 the Urim and the Tummim, the Lights and the Eights, 
 rendered by the Sept. rj^i/ briXooaiv -/.al riiv dXyjhiav. Hence the 
 importance of this highly significant emblem for determining 
 the spiritual meaning of the breast-plate. Now the two lead- 
 ing qualities of a precious stone are brilliance and hardness. 
 For the latter some may incline to substitute perfection, purity, 
 or freedom from any flaw. The stones of the breast-plate, 
 then, are naturally called the Lights in respect of their bril- 
 liance, and the Eights (perfections or purities) in respect of their 
 hardness (or perfection). These two qualities in the stone 
 represent the light and the right that are in the high priest 
 for the enlightenment and the reconciliation of those who come 
 to God by him. He exercises the functions of teaching and 
 sacrificing, as the type and shadow of a greater than himself 
 The Lord above is the o-reat Illuminator of the darkened soul 
 by his quickening Spirit (Gen. i. 8, viii. 3, xii. 7, xlviii. 1 5), 
 and at the same time the great Vindicator from the evil con- 
 sequent on sin (Gen. xlviii. 16) by a righteousness not then 
 fully manifested to the infant Church. The deep import of 
 the Urim and the Tummim, however, already dawned upon 
 the early believer, when he witnessed the high priest clothed 
 with the divinely-instituted breast-plate, making an ofiering 
 on the altar, accepted by fire, for the sins of the people, and 
 returning oracular answers from God to the reverent enquirer; 
 and when he felt within himself the new-born emotions of 
 faith and repentance towards God, and of that peace of con- 
 science which arises from the confidence that an atonement 
 has been made and accepted on his behalf It pleased the 
 Lord to indicate the light and right which he vouchsafed to 
 his people by the precious stones on the breast-plate of the 
 high priest, but it was not his pleasure that these should re- 
 side in the stones as a charm in an amulet. Hence, though 
 
EXODUS XXVI 1 1. 31-35. 303 
 
 it was ordained tliat the high priest shoidd be clothed in the 
 ephud and brea.st-phate wlien the Lord was consulted through 
 him, yet the divine response was not always either withheld 
 in the absence of the breast- plate, or granted when it was pre- 
 sent. The Lord had various ways of communicating know- 
 ledge to the high priest, by an audible voice, and by other 
 means which we cannot precisely define. But we have no 
 ground whatever for the inncy that he conveyed verbal mes- 
 sages to the high priest by illuminating or raising up certain 
 letters on the stones. The four letters, n, D, V, p, do not occur 
 on the stones. And besides, no possible advantage can aiiso 
 fiom this gratuitous conjecture, as there is no scarcity of pos- 
 sible ways in which the oracular respon-se may have been 
 given. Here it becomes us to observe the rational, intelli- 
 gible, and open meaning of this most significjint part of the 
 sacerdotal attire. There is nothing concealed : no idolatrous, 
 mystical or magical object or image, such as the Teraj^him 
 (Spencer, Legg. Ritual, III. iii. 2), or three ancient stones, one 
 for the affirmative, one for the negative, and a third for nei- 
 ther (^lichaelis, ]\[os. R. i. 52), or diamond dice (Zullig) ; no- 
 thing like the golden figure of the Goddess of Truth (Thmei) 
 worn by the chief judge of Egypt (Diod, Sic, i. 48, 75) ; but 
 simply a series of precious stones worn openly on the breast, 
 with the names of the twelve sons of Israel engraven in j)lain 
 letters on them for a memorial. These are called Urim and 
 Tummim, Lights and Rights, in reference to the high func- 
 tions of pro})hetic revelation and priestly intercession which 
 were exercised by the high priest for the benefit of the people, 
 v. 31-35. The robe of the ephod. This phrase implies 
 that the robe belonged to the ephod ; and hence the three 
 pieces, the breast-plate, the ephod, and the robe, were re- 
 garded as one whole. The robe is to be entirely of blue. It 
 is a close-fitting garment, having an aperture for the head, and 
 slits, we must understand, for the arms. It was without 
 seam, being entirely woven even to the hem or binding round 
 the neck. It reached to the knee, being longer than the ephod, 
 and shorter than the chequered coat. v. 33-35. Upon tlie 
 skirt of it were to be pomegranates of blue, and j)urple, and 
 crimson, alternating with bells of gold. Aaron is to wear this 
 robe when he ministers ; and thus his sound shall be heard 
 
304 THE HOLY CROWN. 
 
 when he goeth into the holy place and when he cometh out, 
 that he die not. This robe is a type of that which preserves 
 from death. Now we know that disobedience is the cause of 
 death, and of course obedience is the safeo-uard ao^ainst it 
 (Gen. xvi. 1 7). The robe, then, is a symbol of that righteous- 
 ness which is the only security of eternal life. Without this 
 robe, then, the high priest may not appear in the pi'esence of 
 God on pain of death. The sound manifests to Aaron and to 
 all concerned that the mail of proof has been put on, and the 
 dread of death is removed. It is not "probable that the people 
 in general were so near as to hear the tiidvling of these bells, 
 and therefore we cannot suppose that the actual hearing of the 
 sound during the ministration of the high priest within the 
 sanctuary was intended to convey any intimation to them. 
 This view of the robe confirms the import of the ephod and 
 breast-plate that are connected with it. The conjoint indica- 
 tion of the threefold whole is that the high priest is appointed 
 by God to bear the sins of the people, to intercede on their 
 behalf, to reveal to them the truth of God, and to appear in a 
 perfect righteousness as their representative, 
 
 V. 36-38. The crown of holiness (xxxix. 80). Before pro- 
 ceeding to the parts of the priestly attire, which are common 
 to all priests, the significant crown of holiness is to be added 
 to what has gone before. This consists of a plate of pure gold 
 attached to the mitre by a lace of blue, so that it may rest on 
 the forehead. On this plate is engraven the phrase, Holiness 
 TO THE Lord. By the names of the sons of Israel on the pre- 
 cious stones, Aaron was marked out as the representative of 
 the people. By the sentence on the diadem, he is signalised 
 as the representative of God. In him is typified that intrin- 
 sic holiness on account of which alone the people can be 
 accepted. By this holiness alone can he be quaUfied to under- 
 take the cause of the people, and so " bear the iniquity of their 
 holy things," that they may be accepted before the Lord. 
 It is notable that in the significance of the ephod and the 
 breastplate, the bearing of the people is mentioned, and in the 
 explanation of the crown the bearing of their sins is brought 
 forward. The reason of this seems to be that in the former 
 case the power and wisdom of the mediator are regarded, in 
 the latter his holiness is made prominent. It is also worthy 
 
EXODUS XXVIII. 3G-38. 305 
 
 of remark that in the epliod tlie priestly office is obvious, in 
 the breastplate the prophetic conies into view, and in the crowu 
 of holiness the kingly makes its appearance, while at the same 
 time the priestly discloses itself throughout. 
 
 V. 39. In one verse the three i)ieces of dress that are com- 
 mon to all the priests are sunnnarily described. Tlie coat of linen 
 is to be checkered or figured in the loom. It was worn above 
 the shirt, provided with sleeves, and reaching to the feet. It was 
 probably an emblem of moral purity. The milre was of tlie 
 same material, and seems to have been wrapped round the 
 head like a turban. On the front of it was attached the 
 golden plate described in the previous verses. The bonnet 
 was used by the ordinary priest in place of the mitre. The 
 girdle was also of linen, embroidered with the needle. Josephus 
 says that it was four lingers wide, wound twice round the 
 body, and tied in front, the ends hanging down to the feet. 
 Maimonides asserts that it was three fingers wide and thirty-two 
 cubits long. It forms a very ornamental part of Eastern 
 dress, 
 
 V. 40-43. The dress of the other priests consisted of coats, 
 girdles, and bonnets. For glory and beauty (v. 2). Garments 
 of splendid appearance and pleasing to the eye become the 
 incomparable dignity of the priestly office, v. 41. The chap- 
 ter now closes as it began, with directions to put these gar- 
 ments upon Aaron and his sons, to anoint them, to fill their 
 hand and sanctify them, that they may minister to the Lord 
 in the priests' office. The filling of the hands is the placing 
 of the prescribed sacrifices in their hands, in the offiiring uf 
 which they are not only sanctified for, but instituted into 
 their office. The Levitical priests had to offer for themselves, 
 as they were but fallen men like their fellow-worshippers, and 
 therefore but types and shadows of a true and perfect priest 
 to come. v. 42. The breeches are mentioned apart, because 
 they do not belong to the official dress of the priest, but are 
 prescribed for the sake of decenc}''. The organs of excretion 
 are called the flesh of nakedness, because their exposure is the 
 exposure of a defilement connected with decay and death, and 
 indicative of that moral defilement which brought death into 
 the world of mankind. These parts are to be specially con- 
 cealed in those who are to be types of moral purity when they 
 
 U 
 
806 THE CONSECRATION OF THE PRIESTS. 
 
 approach the tent of meeting or the altar. The " statute for 
 ever " may be regarded as applying to the whole of the regu- 
 lations concerning dress. 
 
 Tradition records that the old garments of the priests were 
 unravelled and made into wicks for the lamps at the feast of 
 tabernacles. 
 
 CHAP. XXIX. THE CONSECRATION OF THE PRIESTS. 
 
 24. HDlJn a wave-offering, r. wave to and fro. 
 2 '7. T\iyr\T\ a lieave-offering. r. be high. 
 
 And this is the thing that thou shalt do unto them to hallow them 
 to act as priests unto me : take one young bullock and two rams with- 
 out blemish. 2 And unleavened bread, and unleavened cakes tem- 
 pered with oil, and unleavened wafers anointed with oil ; of wheaten 
 flour shalt thou make them. 3 And thou shalt put them into one 
 basket, and bring them in the basket, with the bullock and the two 
 rams. 4 And Aaron and his sons thou shalt bring unto the door of 
 the tent of meeting ; and shall wash them with water. 5 And thou 
 shalt take the garments, and clothe Aaron with the coat and the robe 
 of the ephod and the ephod and the breastplate ; and gird him with 
 the belt of the ephod. 6 And thou shalt set the mitre upon his head, 
 and put the holy crown upon the mitre. 7 And thou shalt take the 
 anointing oil and pour it upon his head and anoint him. 8 And 
 his sons thou shalt bring and clothe them with coats. 9 And thou 
 shalt gird them with girdles, Aaron and his sons, and bind on them 
 bonnets : and the priestly office shall be theirs for a perpetual statute : 
 and thou shalt fill the hand of Aaron and the hand of his sons. 10 
 And thou shalt bring the bullock before the tent of meeting ; and 
 Aaron and his sons shall put their hands upon the head of the bullock. 
 1 1 And thou shalt kill the bullock before the Lord, at the door of the 
 tent of meeting. 12 And thou shalt take of the blood of the bullock 
 and put it upon the horns of the altar with thy finger, and pour all 
 the blood at the bottom of the altar. 13 And thou shalt take all the 
 fat that covereth the inwards, and the caul above the liver, and the 
 two kidneys, and the fat that is upon them, and burn them upon the 
 altar. 14 And the flesh of the bullock and his skin and his dung 
 shalt thou burn with fire without the camp : it is a sin-offering. 15 
 
EXODUS XXIX, 307 
 
 And thou slialt take the one ram ; and Aaron and his sons shall lay 
 their hands upon the head of the ram. IG And thou shall slay the 
 ram, and thou shalt take his blood and sprinkle upon the altar round 
 about. 17 And tliou shalt cut the ram in pieces, and wash his inwards 
 and his legs, an<l put them on his pieces and on bis head. 18 And 
 thou shalt burn the whole ram on the altar ; it is a burnt-offering unto 
 the Loud, a sweet savour, an offering by fire unto the Lord. 19 And 
 thou shalt take the other ram ; and Aaron and his sons shall lay their 
 liands upon the head of the ram. 20 And thou shalt kill the ram 
 and take of his blood, and put it upon the tip of the right ear of Aaron 
 and upon the tip of the right ear of his 8ou.s, and upon the thumb of 
 their right hand and upon the great toe of their right foot ; and thou 
 ehalt sprinkle the blood upon the altar round about. 21 And thou 
 shalt take of the blood that is upon the altar, and of the anointing oil, 
 and sprinkle it upon Aaron and upon his garments and upon his sons 
 and upon his sons' garments with him ; and he shall })e hallowed and 
 his garments and bis sons and his sons' garments with him. 22 And 
 thou shalt take of the ram the fat and the rump, and the fat that 
 C(»vereth the inwards, and the caul of the liver, and the two kidneys 
 and the fat that is upon them, and the right shoulder; for it is the 
 ram of consecration. 23 And one loaf of bread, and one cake of oiled 
 bread and one wafer, out of the basket of unleavened bread that is 
 before the Lord. 24 And thou shalt put all in the hands of Aaron 
 and in the hands of liis sons ; and thou shalt wave them lor a wave- 
 offering before the Lord. 25 And thou shalt take them out of their 
 hands, and burn them up on the altar for a burnt-offering, for a sweet 
 savour before the Lord : it is an offering by fire unto the Lord. 26 
 And thou shalt take the breast of the ram of consecration which is 
 Aaron's and wave it for a wave-offering before the Lord : and it shall 
 be thy part. 27 And thou shalt hallow the breast of the Avave-ofTer- 
 ing, and the shoulder of the heave-offering, which is waved and which 
 is heaved up, of the ram of consecration, of that which is to Aaron and 
 to his sons. 28 And it shall be Aaron's and his .sons' by statute for 
 ever from the sons of Israel ; for it is a heave-offering : and a heave- 
 offering shall it be from the sons of Israel of the sacrifices of their 
 peace-offerings, their heave-offering unto the Lord. 
 
 29 And the holy garments of Aaron shall be for his sons after liim, 
 to anoint them therein and to fill their hands in them. 30 Seven days 
 shall the priest after him of his sons put them on, when he cometh 
 into the tent of "meeting to minister in the sanctuary. 31 And thou 
 shalt take the ram of consecration, and seethe his llesh in a holy place. 
 32 And Aaron and his sons shall eat the flesh of the ram, and the 
 bread that is in the basket, at the door of the tent of meeting. 33 
 
808 THE CONSECRATION OF THE PRIESTS. 
 
 And they shall eat those things wherewith atonement was made, to fill 
 their hands and hallow them : and a stranger shall not eat thereof, for 
 they are holy. 34 iVnd if there remain any of the flesh of consecration 
 and of the bread until the morning, then thou shalt burn the remain- 
 der with fire : it shall not be eaten, for it is holy. 35 And thus shalt 
 thou do unto Aaron and to his sons, according to all that I have com- 
 manded thee : seven days shalt thou fill their hand. 36 And thou 
 shalt offer every day a bullock of sin-offering for atonement : and 
 thou shalt purge the altar, when thou makest atonement upon it, and 
 thou shalt anoint it to hallow it. 37 Seven days shalt thou make 
 atonement upon the altar, and hallow it : and the altar shall be most 
 holy ; whatsoever toucheth the altar shall be holy. § 71 
 
 38 And this is that which thou shalt offer upon the altar ; two 
 lambs of the firet year day by day continually. 39 The one lamb 
 thou shalt offer in the morning and the other lamb thou shalt offer 
 between the evenings. 40 And a tenth deal of flour mingled with 
 the fourth of a bin of beaten oil, and for a drink-offering the fourth of 
 a bin of wine for the one lamb. 41 And the other lamb thou shalt 
 offer between the evenings, and shalt do thereto according to the meat- 
 offering of the morning and according to the drink-offering thereof, for 
 a sweet savour, an offering by fire unto the Lord. W^A continual 
 burnt-offering throughout j'our generations at the door of the tent of 
 meeting before the Lord, where I will meet you to speak there unto 
 thee. 43 And there I will meet with tlie sons of Israel ; and it shall 
 be hallowed by my glory. 44 And I will hallow the tent of meeting 
 and the altar: and Aaron and his sons will I hallow to act as priests 
 to me. 45 And I will dwell among the sons of Israel and will be their 
 God. 46 And they shall know that I am the Lord their God, that 
 brought them forth out of the land of Mizraim, that I might dwell 
 among them : I am the Lord their God. ^ 44. 
 
 Having given specific directions concerning the official attire 
 of the priests, the sacred writer proceeds to settle the mode 
 of their consecration or solemn induction into ofiice. 
 
 V. 1-28. The form of consecration. In this solemn process 
 Moses by special appointment of heaven is to act the part of 
 priest and consecrator and so lay the foundation of the Aaronic 
 priesthood. To consecrate the priests is to halloiu theon to act 
 as iwiests unto the Lord. It consists of three chief parts : I, 
 anointing them ; 2, making atonement for them by sacrifice ; 
 8, causing them to perform a part of their ofiice, in earnest 
 and in token of the performance of the whole thenceforward 
 
EXODUS XXIX. 1-28. 309 
 
 with full authority. All this is precodcd hy three ]>reliminary 
 arraiigenients. v. 1-3. First, the bringing forward of the 
 articles for sacrifice. The offering consists in its fullest form 
 of three parts ; the animal or proper saci"ifice, in which the 
 blood that makes atonement was shed, the meat-oflering, and 
 the drink-offering. In these two the thanksgiving and self- 
 devotion of the offerer aie jointly expressed ; and hence the 
 meat-offering only is sometimes employed, as in the present 
 instance, to denote this state of mind. The three animals for 
 sacrifice are a young bullock and two ram.s. Wifhovt blemish. 
 This outward freedom from fault is symbolic of that intrinsic 
 integrity or perfection which must belong to the real sacrifice 
 for sin. Three kinds of bread made of wheaten flour are 
 employed for the meat offering. Bread baked in the usual 
 manner ; cakes mingled with oil, a kind of short bread, per- 
 forated, as its name indicates ; and wafers with oil spread upon, 
 them. These indicate the fulness and variety of the feelings 
 and duties acknowledged. They are all unleavened in token of 
 the sincerity of the worshipper. They are put into one basket 
 as beinrj one offering, and are brought forward with the 
 bullock and the rams. 
 
 V. i. The second preliminary is the bringing forward of 
 Aaron and his sons, the parties to be set apart for office. 
 Uyito the door of the tent of meeting. The tent has been 
 already described (xxvi. 7-1 5). It was stretched over the 
 tabernacle. It is called the tent of meeting, because it is the 
 appointed place of meeting with God on the part of the high 
 priest, and also on that of every stated assembly of the people 
 on solemn occasions (v. 42, 43. See on xii. 3). At the door 
 of the tent means in a circle, the circumference of which touches 
 the door, be the same more or less according to the number 
 constituting the meeting. It is obvious that a door ten cubits 
 wide and a gate to the court of twenty cubits will allow a 
 wide scope for the phrase at the door of the tent of meeting. 
 And shalt icash them ivith water. At the time when this 
 direction would be carried into execution the laver (xxx. 17- 
 21) would have been constructed and placed between the altar 
 and the door of the tent (xl. 11, 12), say twenty-five feet 
 fiom each. Hence Aaron and his sons were at the door of 
 the tent of meeting, when they were twenty-five feet from the 
 
310 THE FORM OF CONSECRATION. 
 
 entrance. The washing with water is one of the figures for 
 personal cleansing or sanctification, while the sprinkling with 
 blood shed at the altar was typical of legal cleansing or justi- 
 fication. 
 
 V. 5, G. The investiture is the third preliminary. The 
 coat is first put on over the shirt, then the robe, then the 
 ephod and breastplate, with the belt of the ephod, and lastly, 
 the mitre, with the crown of holiness on the head. We have 
 already seen the typical significance of the articles of dress. 
 Aaron being now present in his official attire, and accom- 
 panied with the offerings, the consecration or solemn ordina- 
 tion is to take place. 
 
 V. 7. The first part of the proper ordination is the anoint- 
 ing. The composition of the anointing oil is afterwards ])re- 
 scribed (xxx. 22-25). The mode of application is pouring 
 upon the head. He thus becomes a mashiach, a representa- 
 tive of the great Messiah. The anointing denotes qualification 
 for oflSce by the enlightening and sanctifying operation of the 
 Spirit of the Lord. 
 
 V. 8, 9. The sons of Aaron are now brought forward. 
 Their investiture is summed up in the direction to clothe them 
 with coats. And then girdles are put on Aaron and his sons. 
 It appears from this that the girdle was put over the belt of 
 the ephod. The bonnets are bound on their heads, and must 
 therefore be furnished with ties for this purpose. The priestly 
 office shall be theirs for a perpetual statute. The priesthood, 
 in its virtue and effect, is absolutely perpetual. In its present 
 form, it lasts as long as the Levitical economy, And thou 
 shalt Jill the hand. After the qualification, comes naturally 
 the institution, described as the filling of the hands with the 
 instruments of office that they may be used in some initial ser- 
 vice. But in proceeding to this we meet with the propitiation 
 or atoning sacrifice, by which they become recti in curia, 
 right in point of law. 
 
 V. 10-28. The second part is the removal of legal disquali- 
 fication by a series of sacrifices. The first is the sin-offering 
 (v. 10-14). Here is the direct recognition of sin in the in- 
 tended officials, and therefore of the need of an atonement. 
 The bullock is to be brought before the tent of meeting. 
 Aaron and his sons are to put their hands on its head in token 
 
EXODUS XXIX. 1 5-28. 311 
 
 that their sins are laid on it. This symholic action takes 
 place in all the offerings (v. 15, 10). Moses is to slay the 
 animal in the presence of the Lord. He is to sprinkle of the 
 blood upon the horns of the altar, and pour the rest at its 
 base. It is the blood, which is the life, that makes atone- 
 ment. All the fat covering the inwards, the caul or midriff, 
 the kidneys and their fat, are to be burnt upon the altar. 
 The fat is the best, and this is to be consumed on the altar, 
 as a satisfaction to justice beyond the mere ])rivation of life. 
 The remainder of the sin-offering is to be carried without the 
 camp, as an unclean thing, and there consumed with fire, to 
 indicate that that in which sin resides must be given over to 
 destruction. Such is the awful, yet hopeful significance of the 
 sin-offering. 
 
 V. 15-18. Next is the burnt-offering. The victim is in 
 this case wholly burnt on the altar, to denote that a full pro- 
 pitiation is to be made for guilt. The blood of the one rara 
 is to be sprinkled on the altar round about. Its body is then 
 to be cut in pieces, perhaps into quarters, the inwards and 
 legs to be washed, and laid upon the pieces and the head on 
 the altar. The burnt-offering is as old as Noah's day (Gen. 
 viii. 20). The offering of the whole victim on the altar gives 
 prominence to the idea of a complete substitution of one for 
 another. It is a sweet savour, because it scents the air with 
 the flavour of savoury meat, and thereby vividly expresses 
 how pleasing to the Almighty is the satisfaction to justice 
 which opens the way to remission and restoration. It is an 
 offering hy fire, because this brings to view the utter destruc- 
 tion that awaits every thing tainted with sin. 
 
 V. 19-28. The third is the rara of consecration. Touching 
 the body with the blood figures tlie application of that which 
 expiates to the person purged from guilt. The ear is the 
 organ of hearing, and therefore understanding and willing. 
 The hands and the feet are the two great organs of nearer and 
 more distant outward act. All these channels of true obedi- 
 ence needed propitiation. The sprinkling of the blood upon 
 the altar noted to whom the expiation was made. v. 21. 
 This was followed by a remarkable sprinkling of the persons 
 and garments of the priests with both the blood upon the 
 altar and the anointing oil, to symbolize at the same time the 
 
312 THE FORM OF CONSECRATION. 
 
 outward and legal, and the inward and moral purification 
 which was essentiiil to the priestly office. 
 
 V. 22-25. The filling of the hands here begins. This simple 
 but significant act is the third and crowning part of the induction 
 of the priests into ofiice. The fat and fatty parts of the ram, 
 with one of each kind of cakes in the basket, are taken by 
 Moses. The rump. This is the tail of the sheep, which in 
 the broad-tailed species often weighed twenty pounds, con- 
 sisting chiefly of fat, and was so valuable that a little cart 
 was sometimes placed under it to preserve the fat, and relieve 
 the animal, v. 24. All these are to be |>wi in the hands of 
 Aaron and his sons. From a comparison of the present pas- 
 sage with others in the trial of jealousy and the institute of 
 the Nazarite (Num. v. 18, vi. 19), it appears that to put an 
 ofiering into the hands of the offerer is to cause him thereby 
 to take a part in the offering and in all its consequences. 
 The significance of this taking in hand depends on the nature 
 of the offering in question. Here it is the ram filling the 
 hand (v. 22). Aaron and his sons, then, here take the first 
 step in offering, and are thereby initiated in the priestly 
 office. But Moses is further du-ected to wave them for a 
 wave offering, while they are in the hands of the priests. 
 This seems to be accomplished by Moses placing his hands 
 beneath those of the priests, and convejnng to them a motion 
 to and fro. Waving is explained by Maimonides and Rashi 
 to be a going and coming ; that is, a going towards the altar 
 in token of dedication to the Lord, and a coming again 
 towards the priest in token of transference to the priest as 
 his share. This, however, does not suit the present case, in 
 which the things waved are afterwards consumed on the altar. 
 Later rabbins describe it as a movement towards the four 
 quarters of heaven, to denote a consecj'ation to the omni- 
 present God. But the horizontal movement probably indi- 
 cates equality of rank, while heaving, a vertical movement, 
 points to superiority and inferiority of rank. On this suppo- 
 sition, while either movement may denote an active part in 
 the sacred service, waving may shadow forth the communion 
 of the worshippers with one another, and heaving the com- 
 munion of the worshipper with the Being worshipped. In the 
 present case, the waving will indicate the communion of Aaron 
 
EXODUS XXIX. 2G-29. .313 
 
 niul Ins sons witli Moses in the act of sacrifice. After the 
 waving Moses is to take the things waved out of their liands 
 and burn them upon the altar. As the ram is here paren- 
 thetically called "the ram of filling" of the hand, it is mani- 
 fest that this is the first act of that official initiation which is 
 continued through the seven days of consecration (v. 35). 
 
 V. 2G-28. The part of the sacrifice usually assigned to the 
 priest. The first victim offered on this occa.sion is a sin- 
 offering, the second a burnt-ofFeiing. After sin has been expi- 
 ated, and complete satisfaction made, reconciliation and com- 
 munion with God naturally follow. Hence the third victim, 
 the ram of consecration, is of the nature of a peace-offering, in 
 which the worshipper, still acknowledging his need of atone- 
 ment, yet advances to the end of all i)roj)itiation, peace with 
 God, communion with Him, and all the joy of salvation. 
 Hence the peace-offering included a feast upon a sacrifice, 
 shadowing forth the communion of the worshippers with God. 
 The priests were partakers in this communion ; and accord- 
 ingly the wave-breast was assigned to them, and the heave- 
 shoulder to him who officiated on the occasion (Lev. vii. 32- 
 84;). Here, then, the breast of the ram of consecration is 
 assigned to Moses, who for the present sums up the whole 
 priesthood in himself. He is to wave it for a wave-offering, 
 in token of his communion with the offerers in the blessings 
 of peace and privilege, v. 27. He is to Judlow, or set apart 
 to a sacred use, the shoulder of the heave-ofFerin<j-. The 
 heave-shoulder was to be the share of him who transacted the 
 deed of atonement and fellowship with God, in offering up 
 the fat of the peace-offering unto the Lord (Lev. vii. 33). It 
 was taken or heaved up in token of its being offered to God, 
 by whom it is assigned to his representative among men. v. 
 28. This is the heave-offering out of the peace-offerings of the 
 sons of Israel, by a perpetual statute (xxv. 2). 
 
 V. 20-37. Additional directions concerning the ordination 
 of the liigh priest. The successor of Aaron shall put on the 
 official dress of his father at his consecration, and wear it 
 during the seven days of institution, v. 31-31'. The .solemn 
 feast of the consecration. The flesh of the ram of consecration 
 is /o be seethed in a holy place, namely in some part of the 
 court of the tabernacle. Aaron and his sons are then to cat 
 
314 THE CONTINUAL BURNT-OFFERING. 
 
 it, with the bread in the basket, at the door of the tent of 
 meeting. These are the remainder of the things whereivith 
 atonement ivas made to fill their hands, and set them apart 
 for their sacred service. They are therefore holy, and to be 
 used only by the priests, who are holy. For the same reason, 
 any part that remains till the morning is to be consumed with 
 fire. V. 35-37. The filling of their hand is to continue seven 
 days. Seven is the number of sacredness, and is therefore 
 connected with this most holy transaction. Nothing can 
 transcend the moment of that which typifies the atonement 
 between erring man and his Maker. Every day a bullock of 
 sin-offering for atonement is to ascend the altar, which is to 
 be itself purged thereby. It is also to be anointed, and thus 
 completely hallowed. Whatsoever toucheth the altar shall be 
 holy. This is capable of two meanings. He that is to touch 
 the altar must be holy. Or that which, in the way of ofier- 
 ing, toucheth the altar, which is not only the medium of pro- 
 pitiation, but is now made most holy, becomes thereby holy, 
 as the altar sanctifies the gift (Matt, xxiii. I'J). Both are 
 true ; but the latter seems most in keeping with the context 
 here and in xxx. 29. 
 
 v. 38-46. The continual burnt-offering, and the resulting 
 communion of God with his people. When the order of the 
 priesthood has been instituted, the daily sacrifice can be 
 celebrated. Two lambs of the first year, the one in the 
 morning, the other between the evenings fxii. 6). v. 40, 41, 
 The meat offering is to be the tenth of an ephah of flour 
 mingled with the fourth of a hin of beaten oil. The omer, 
 or tenth of the ephah, was above three pints, or the daily 
 allowance of one person. A handful of the flour and oil was 
 offered on the altar, and the remainder fell to the priest (Lev, 
 ii,, 2, 3). The fourth of a hin, about one pint (xii. 36). The 
 drink-offering is to be the fourth of a hin of wine. It was 
 poured out about the altar in the holy place. (Num. xxviii. 
 7, Joseph. Ant. iii. 9, 4). 
 
 V, 42-46, The continual burnt-offering is to be presented 
 at the door of the tent of meeting. The altar was probably 
 thirty -three and a third cubits, or about fifty feet from the 
 door. The tent of meeting is so called, because there the 
 Lord will meet with Moses to speak with him. After the 
 
EXODUS XXIX. 88-4G. 315 
 
 sacrifice of propitiation comes the reconciliation and coni- 
 mmiion with God, wliicli is here simply and beautifully 
 expressed hy his meeting and conversing with Moses, the 
 representative of the people. v. 43. The intercourse is 
 extended to the sons of Israel, of course through the high 
 }>riest. The ])lace of meeting is to be hallowed by the glory 
 of the Divine presence (v. 44). The tent of meeting, tho 
 altar, and tho priests, are to partake alike of this sacred 
 character, v. 45, 4G. God will dwell among them and be 
 their God, and by all their past exj)erience shall the people 
 know that he is ilie Lord Uwir God, the self-existent Author of 
 all being, who is Eternal and Almighty, and who has deigned 
 to have mercy on them, and adopt them to be his people; and 
 in pursuance of this gracious determination has hroujltt theiti 
 forth out of the land of Mizraim, that he might dwell among 
 them. To this glad announcement of his grace, he sets the 
 seal of promise and assurance by adding, / am the Lord their 
 God. These specifications of the tabernacle service are no 
 mere dry detail, but a record of heavenly life and promise. 
 
 CHAP. XXX. THE REMAINING ARTICLES FOR THE TABERNACLE. 
 
 23. "io Myrrh, an aromatic plant of Arabia, li^^ "io flow- 
 ing or liquid myrrh, r. fioui 
 
 pD3ip y.ind/MUfji.ov, Cinnamon is of the best quality in Ceylon. 
 
 r. perhaps n^P reed. 
 
 ^}_P xaXa/xog grows in Arabia and India. 
 
 24. ^"^p of the same class with ^^^P cassia, r. split. 
 
 34. c;tj3 oTaxTTi a gum spontaneously distilling from the 
 myrrh-plant. Others take it to be storax, a plant growing in 
 Syria, Arabia, and other countries, which yields a fragrant gum. 
 r. drop. 
 
 rhn:^ oi>u^ onycha, the crustaceous covering of the shells of 
 
 the trochus and conus. r. scrape of. 
 
 n33^n p/aXCanj, the gum of the stagonitis growing in Arabia, 
 
 Syria, and Abyssinia, r. fat or milky. 
 
816 REMAINING FURNITURE OF THE TABERNACLE. 
 
 nyn? xiZavog, frankincense, the native place of which is 
 Arabia Felix, r. he white. 
 
 And thou shalt make an altar to hurn incense upon ; of shittah •wood 
 shalt thou make it. 2 A cubit shall be the length thereof, and a 
 cubit the breadth thereof; square shall it be; and two cubits shall be 
 the height thereof : its horns shall be of the same. 3 And thou shalt 
 overlay it with pure gold, its top, and its sides round about, and its 
 horns : and thou shalt make for it a croAvn of gold around about. 
 
 4 And two golden rings shalt thou make for it under the crown of it 
 on the two flanks thereof ; on the two sides of it shalt thou make 
 them : and they shall be places for the staves to bear it withal. 
 
 5 And thou shalt make the staves of shittah- wood, and overlay them 
 with gold. 6 And thou shalt set it before the vail that is by 
 the ark of the testimony, before the mercy-seat that is over 
 the testimony, where I will meet with thee. 7 And Aaron shall burn 
 thereon incense of spices : every morning, when he dresseth the lamps, 
 shall he burn it. 8 And when Aaron setteth up the lamps between 
 the evenings, he shall burn it : a perpetual incense before the Lord 
 throughout your generations. 9 Ye shall burn upon it no strange 
 incense, nor burnt-offering, nor meat-oft'ering ; neither shall ye pour 
 drink-offering thereon. 10 And Aaron shall make an atonement upon 
 the horns of it once in a year : with the blood of the sin-oflfering of 
 atonement once in the year shall he make atonement upon it through- 
 out your generations ; it is most holy unto the Lord. 2 1 . T[*[f ^ 45. 
 
 11 And the Lord spake unto Moses, saying, 12 When thou 
 takest the sum of the sons of Israel who are numbered, then shall they 
 give each a ransom for his soul unto the Lord, when they are 
 numbered ; and there shall be no plague among them when they are 
 numbered. 13 This they shall give, every one that passeth among 
 the numbered, half a shekel after the shekel of the sanctuary : the 
 shekel is twenty gerahs ; half a shekel is the offering unto the Lord. 
 14 Every one that passeth among the numbered, from twenty years 
 old and above, shall give the offering unto the Lord. 15 Tlie rich 
 shall not give more, and the poor shall not give less than half a shekel, 
 when they give the offering unto the Lord to make atonement for 
 their souls. 16 And thou shalt take the money of atonement from 
 the sons of Israel, and shalt give it for the service of the tent of meet- 
 ing ; and it shall be a memorial for the sons of Israel before the Lord 
 to make atonement for your souls. ^ 46. 
 
 17 And the Lord spake unto Moses, saying, 18 Thou shalt also 
 make a laver of brass, and its stand of brass, to wash withal : and thou 
 shalt set it between the tent of meeting and the altar ; and thou shalt 
 
EXODUS XXX. 317 
 
 put wator therein. 19 And Aaron and his sons shall wash thorcnut 
 their hands and their feet. 20 When they go into the tent of nieet- 
 inf:^, tliey shall wash with water, and shall not die : or when they come 
 near to the altar to minister, to burn an offei'ing hy fire unto the Lord. 
 21 So they shall wash their hands and tlieir feet, and not die : and it 
 shall be to them a statute for ever, to him and to liis seed throughout 
 their generations. 1[ 47. 
 
 22 And tlio Lord spake unto Moses, saying, 23 And thou take 
 for thee principal spices, of i)ure myrrh five hundred shekels, and of 
 sweet cinnamon half so much, two hundred and fifty, and of sweet 
 calamus two hundred and fifty, 24 And of cassia five hundred, after 
 the shekel of tlie sanctuary, and of olive oil a bin. 25 And thou shalt 
 make it an oil of holy ointment, a perfume compounded after the ai-t 
 of the perfumer : it shall be a holy anointing oil. 26 And thou shalt 
 anoint with it the tent of meeting and the ark of the testimony, 
 27 And the table and all its vessels, and the candlestick and its vessels, 
 and the altar of incense, 28 And the altar of burnt-offering and all 
 its vessels, and the laver and its base. 29 And thou shalt hallow 
 them, and they shall be most holy : whatsoever toucheth them shall 
 be holy. 30 And Aaron and his sons thou shalt anoint, and hallow 
 them to act as priests unto me. 31 And thou shalt speak unto tho 
 sons of Israel, saying, This shall be a holy anointing oil unto rao 
 throughout your generations. 32 Upon man's flesh shall it not bo 
 j)Oured ; nor shall ye make any like it in its proportion : holy is it, 
 holy shall it be unto you. 33 Whosoever compoundeth any like it, 
 or whosoever putteth of it upon a stranger, shall even be cut oil' from 
 his people. § 72. 
 
 34 An(l the Lord said unto Moses, Take unto thee spices, stacte, 
 and onycha, and galbanum ; spices with pure frankincense : part by 
 part shall there be. 35 And thou shalt make it an incense, a perfume, 
 the work of the perfumer, salted, pure, and holy. 30 And thou shalfc 
 beat of it fine, and put of it before tho testimony in the tent of meet- 
 ing Avhere I will meet with thee : it shall be unto you most holj^ 
 
 37 And the incense which thou shalt make in its proportion ye shall 
 not make for yourselves : it shall be for you holy unto the Lord. 
 
 38 Whosoever shall make like unto it to smell thereto, shall even be 
 cut off from his people. 
 
 We have already hinted at the order oKserved in this spe- 
 cification of the tabernacle and its appurtenances. The author of 
 this remarkable document proceeds from God to man; from tho 
 centre, the ark of the testimony and the holy of holies, to the 
 circumference, the altar of sacrifice and the court (xxv.-xxvii). 
 
318 THE ALTAR OF INCENSE. 
 
 He next determines the official attire, mode of consecration, and 
 stated functions of the priests (xxviii., xxix.) And then in a 
 closing chapter he returns with the high priest from man to 
 God, from the altar of sacrifice to the altar of incense, adding 
 certain things' of essential moment that occur on this blessed 
 return. The starting-point is the altar of propitiation, then 
 the laver of purification, and lastly the altar of praise, includ- 
 ing confession, adoration, prayei', and thanksgiving. Parallel 
 with the two latter are the ointment of sanctification, with 
 which all things are to be hallowed, and the incense of sup- 
 plication, which is to be presented before the mercy-seat. The 
 progress and regress here are the prophecy and the history of 
 salvation. First God comes forth to man with the mighty 
 purpose of mercy in his heart and on his lips for four thou- 
 sand years. Then the Great High Priest makes atonement, 
 and returns to the Father to send forth the spirit of sanctifi- 
 cation, and to make intercession for all who accept his media- 
 tion. So the awakened sinner finds the atonement for sin 
 and the cleansing of the heart to be on the way to the 
 Father. 
 
 V, 1-10. The altar of incense. It is called an altar, a place 
 of slaughtering for sacrifice, though no such offering was to 
 be made on it, to intimate that all acceptable worship or ser- 
 vice is only through an atonement previously made. It there- 
 fore presupposes, and is itself a monument of the altar of 
 burnt-offering. To hum incense upon. Incense in regard to 
 the priest is only the merit of obedience for another, and to 
 burn it is to make intercession for that other. In regard to 
 the general worshipper, the off*ering of incense symbolises 
 every act of prayer, thanksgiving, or obedience, which is 
 accepted through the intercession of the high priest. For the 
 propitiation has already been made on the altar of sacrifice, 
 and the sanctification has been shadowed forth by the laver. 
 And the redeemed and regenerate man, now filled with the 
 Spirit of adoption, loves to speak and to walk with his 
 heavenly Father, v. 1-5. The altar is made of the same wood 
 as the other parts of the tabernacle. It is overlaid with gold, 
 and so is in keeping with the table, and stands in close rela- 
 tion with the candlestick and the ark of the covenant. It is 
 adorned with a crown of gold, like the table and the ark. It 
 
EXODUS XXX. 1-10. 819 
 
 is furnished with rings and staves, with wliich it may be 
 moved from place to ])laee. v. G. It is to he placed before the 
 vail that hangs before the ark of the testimony, he/ore tlte 
 onercy-seat, with which it stands in intimate correspondence 
 of meaning. Both presuppose an atonement made and accepted ; 
 and over the mercy-scat is the presence of God merciful and 
 gracious, and at the altar of incense is the high priest present- 
 iug the ransomed peo))lc, that they and their service may be 
 accepted. Hence the addition, ichere I luill meet xoitk thee. 
 In accordance with this intimate connexion, the altar of incense 
 was probabl}' placed close to the vail. In this way the candle- 
 stick, the altar, and the table would stand at the middle 
 points of the inner side of tb.e holy i)lace, and the altar would 
 be in closest proximity with the mercy-seat. v. 7-10. Incense 
 of spices is to be burned on it morning and evening contin- 
 ually. No strange incense, none but that prepared by divine 
 a]ipointment (v. 34-38), no burnt-offering, meat-offering, or 
 drink-ofiering is to be burnt on it. Once every year Aaron 
 is to make atonement upon the horns of it by sprinkling upon 
 it with his finger seven times the blood of the sin-offerincr of 
 atonement, to cleanse it and to hallow it from the uncleanness 
 of the sons of Israel (Lev. xvi, 1 9). This was directed to be 
 done also when a sin-offering was to be presented for the hifdi 
 priest or the congregation (Lev. iv. 7, 18). It is most holy 
 unto the Lord. This character is ascribed to the inner sanc- 
 tuary (xxvi. 33), to the altar of burnt-offering (xxix. 37), to 
 all the furniture of the tabernacle when anointed (xxx. 29), to 
 all the offerings that were appropriated to the priests, and to 
 the place in which they were to be eaten (Num. xviii. 9, 10). 
 In the first of these instances it distinguishes the most holy 
 from the holy place : in the others it expresses emphatically 
 the exclusive holiness of that which belongs to God. 
 
 V. 11-lG. A regulation is here introduced concerning those 
 who are to be enrolled as the host of the Lord (Num. i. 3). 
 Tliey are to give each a ransom for his soul unto the Lord 
 when they are numbered. Here is the constantly recurring 
 intimation that all were guilty before God. They cannot, 
 therefore, be received into his service as the host of the Lord 
 without a ransom. A plague must fall on the unransomed 
 soul that was enrolled in the sacred hst. The ransom money 
 
320 ' THE LAYER. 
 
 is a bekah, or half shekel. This is directed to be after the 
 shekel of the sanctuary. The standard is fixed at twenty 
 gerahs. We have not the means of ascertaining the value of 
 the coins before the captivity. But the approximate value of 
 the shekel was 2s. 3d. (xxi. 32). The shekel of the sanctuary 
 may be one of full weight in contrast with that of commerce, 
 which may have been of less weight. We have here the fol- 
 io win cj table of coins or weights : 
 
 Gerah or hean. 
 I Beka (Gen xxi v. 2 2), or half shekel, = 10 gerahs. 
 Shekel, or weight, = 20 gerahs. 
 
 Every one from 20 years old and upwards passed among 
 the numbered or registered host, and paid the half shekel. 
 The rich and the poor give alike, because their souls are of 
 equal value, and the beka is the money of atonement for 
 each. The offering is to be for the service of the tent of 
 meeting (xxxviii. 27-31). 
 
 v. 17-21. The laver was to be made of brass, and its stand 
 of the same material (xxxviii. 8). Its place was between 
 the altar and the door of the tabernacle. If the interval be- 
 tween the door of the tabernacle and the gate of the court 
 (see on xxvii. 19) were 50 cubits, or 75 feet, the altar and 
 the laver may have divided this into three equal spaces of 25 
 feet. The Talmud supposes the laver to have been placed a 
 little south of the middle line of the court. This will depend 
 very much on the degree of importance attached to the laver. 
 If it be merely a means of cleanliness, it may be set aside. 
 But if its use be a symbol of sanctification, it will stand in 
 the same line with the altar. Its purpose is washing, that 
 Aaron and his sons may wash thereout their hands and their 
 feet. The phrase thereout indicates that water was taken out 
 of the laver into a smaller vessel for washing. The washing 
 itself indicates that the priests were unclean not only by 
 mingling with the people, but by their own inherent sinful- 
 ness. The feet and hands with which they go and minister 
 are to be cleansed, lest they die. Death is the penalty of sin, 
 and therefore this outward cleansing is an emblem of that in- 
 ward purity which must characterize him who is to make 
 
EXODUS XXX. 17-21. 321 
 
 atonement for the sins of the people. This cleansinj:^ is a 
 perpetual statute. This is in keeping with its intrinsic im- 
 portance as the symbol of sanctification. 
 
 V. 22-33. The holy anointing oil. This is to be composed 
 of five ingredients: 500 shekels of pure myrrh, 250 of sweet 
 cinnamon, 250 of sweet calamus, and 500 of cassia, and a hin, 
 about 3 (quarts, of olive oil. It is said to be compounded after 
 the art of the perfumer. It is probable, therefore, as the 
 Rabbins suppose, that the three spices were soaked in water, 
 and boiled, and their essence extracted and mingled with the 
 myrrh and oil. v. 26-30. With the anointing oil are to be 
 anointed the tent of meeting, the ark of the testimony, the 
 table, the candlestick, and the altar of incense, the altar of 
 burnt-offering, the laver, and all their appurtenances. Being 
 thus anointed, they are hallowed, and are accounted most 
 holy (v. 10). Aaron and his sons are to be anointed and 
 consecrated to their priestly office, v. 31-33, This is to be a 
 standing oil for anointing, not to be used for common purposes, 
 not to be imitated in ordinary compounds, on pain of excom- 
 munication (Gen. xvii. 14). The anointing oil is an impres- 
 sive symbol of sanctifying grace. It is analogous to the water 
 of the laver, which cleanses. The latter points to the quality 
 required ; the former to the end contemplated. That which 
 is dedicated to God must be cleansed from stain. 
 
 v. 34-38. The incense. This also contains five simples. 
 Stacte, onycha, galbanum, frankincense, and salt. Stacte is 
 the natural dropping of some sweet-scented plant, probably 
 the storax. Onycha is probably the operculum, claw or lid of 
 the shell of a strombus, or other fish, emitting a scent, 
 which, if not agreeable in itself, enhances the sweet odour of 
 the other ingredients combined with it. Galbanum is the 
 gum of a species of ferula {/xiru'riov Dioscor.) or stagonite (Pliny), 
 of a sharp bitter taste, fitted to add to the strength and dura- 
 tion of the other components. Frankincense is the odori- 
 ferous resin of a plant that grew in Arabia Felix, and India, 
 which was frequently used in religious oft'ering.s. Pure, free 
 from adultciation. Fart by part shall there he, each prepared 
 apart from the others, or an equal part of each shall enter into 
 the compound, v. 35. An iiiceoise for burning on the golden 
 altar. A iierfume diffusing an agreeable fragrance. Tlie 
 
 X 
 
322 THE MASTER OF THE WORK. 
 
 woo'k of the perfumer, prepared according to the rules of a 
 well-known art. Salted, as every meat-offering was. Salt is 
 the emblem of incorruptibility. Pure, free from foreign ad- 
 mixture. Holy, dedicated to the holy use for which its purity 
 fits it. V. 36. Beat of it fine, reduce it to a powder, that it 
 may burn freely. A nd put of it before the testimony, on the 
 altar of incense, which stood close to the veil that separated 
 the holy from the most holy place, containing the ark of the 
 testimony. In the tent of meeting, tuhere I will meet with 
 thee. Where the Lord meets with the representative of the 
 people, there is the place of conference, and tlierefore of 
 prayer, adoration, confession, and inquiry on the one hand ; 
 and on the other hand of hearing, granting, accepting, and 
 answering. Incense is accordingly the emblem of prayer and 
 praise, v. 37, 38. This incense is not to be applied to any 
 ordinary use, or imitated, on pain of excision. 
 
 CHAP. XXXI. THE MASTER OF THE WORK. 
 
 1. Pxpva Betsalel. This is usually explained, in the 
 shadow of God. 
 
 ^i>' Uri, light. 
 6. :i5<'^nx Oholiab, tent-father. 
 
 '=19?''0^ Achisamak, help-brother. 
 10. "i^ip separation, distinction, official distinction, r. 
 separate, escape, remain. 
 
 And the Lord spake unto Moses, saying, 2 See, I have called by 
 name Bezalel, son of Uri, son of Hur, of the tribe of Judah : 3 And 
 filled him with the Spirit of God, iu wisdom, and in understanding, 
 and in knowledge, and in all workmanship, 4 To devise designs ; to 
 work in gold, in silver, and in brass. 5 And in cutting of stones for 
 setting, and in carving of wood, to work in all workmanship. 6 And 
 I, behold, I have given unto him Aholiab, son of Ahisamak, of the 
 tribe of Dan ; and in the heart of every wise-hearted one I have put 
 wisdom ; and they shall make all that I have commanded thee : 7 
 The tent of meeting, and the ark of the testimony, and the mercy-seat 
 that is thereupon, and all the vessels of the tent, 8 And the table and 
 its vessels, and the pure candlestick and all its vessels, and the altar 
 
EXODUS XXXI. 323 
 
 of incfinse, 9 And tho altar of Inirnt-ofrorinj^ and all its vessels, and 
 the laver and its stand, 10 And tlio garments of ollice, and the holy 
 garments for Aaron the priest, and the garments of his sons to servo 
 as priests : 11 And the anointing oil, and the sweet incense for tho 
 lioly place : according to all that I have commanded thee shall they 
 do. Tl 47. 
 
 12 And the Loud spake unto Moses, saying, 13 And thou speak 
 \into the sons of Israel, saying, Verily my Sabbaths ye shall keep ; for 
 it is a sign between me and you for your generations to know that I 
 am the Lord that halloweth you. 14 And ye shall keep the Sabliath, 
 for it is holy unto you : he that defileth it shall surely be put to death; 
 for whosoever doeth any work therein, that soul shall be cut off from 
 among his people. 15 Six days shall Avork be done; and in the 
 seventh is a Sabbath of rest, holy to the Lord : whosoever doeth any 
 work on the Sabbath day shall surely be put to death. IG And the 
 sons of Israel shall keep the Sabbath, to observe the Sabbath in their 
 generations for a perpetual covenant. 17 It is a sign between me and 
 the sons of Israel for ever : for in six days the Lord made heaven and 
 earth, and on the seventh day he rested and was refreshed. § 74. 
 
 18 And he gave unto Moses, when he made an end of speaking 
 with him upon mount Sinai, the two tables of testimony, tables of 
 stone, written with the linger of God. 
 
 The seventh chapter completes the specifications by naming 
 the chief workman with his second, and assigning to him the 
 execution of all the works. This is followed by an injunction 
 concerning the Sabbath : and then the scene is closed by- 
 handing over to Moses the two tables of the law written with 
 the finger of God. 
 
 V. 1 • 1 1 . The calling of BezaleL / have called hy name, 
 appointed to ofiice by naming the man. BezaleL The order 
 of descent is Judah, Parez, Hezron, Kaleb, Hur, Uri, Bcznlel. 
 (1 Chr. ii. 1-20). Hence Bezalel belongs to the seventh geueni- 
 tion after Jacob, and it is evident that he was now at man's 
 estate and may liave been the fatlier of a family. For Kalob, 
 his great grandfather, is at least three generations before Kak-b 
 the son of Jephunneh, the companion of Joshna, and probably 
 of the same generation with Bezalel. Hur, the son of Kaleb, 
 belongs to the fourth generation from Judah, and is therefore 
 parallel with Moses and Aaron who are in the third from Levi. 
 V. 3. Filled him with the Spirit of God. His natural powers 
 
324< THE SABBATH ENFORCED. 
 
 are hereby exalted for the works he has to perform. Wisdom 
 to devise, understanding to apprehend, knoiuledge to explain, 
 and workmanship to make expert, v. 4, 5. To devise designs, 
 from a mere verbal explanation. To ivork in the various 
 materials employed in the tabernacle, v. 6. A companion and 
 deputy is provided in Aholiab of the tribe of Dan, whose 
 qualifications are described in xxxviii. 23. And all the wise- 
 hearted men are required to take part in the work. v. 7-11. 
 The various works to be executed are now enumerated, v. 1 0, 
 And the garments of office. The phrase thus rendered occui-s 
 only in three other places (xxxv. 19, xxxix. 1, 41), in two of 
 which it is followed by the words, " to minister in the sanc- 
 tuary." It appears to denote, not the cloths for covering the 
 furniture (Num. iv. 6-1 4), as they were not strictly for minis- 
 tering in the sanctuary, nor the inner curtains of the sanctuary, 
 as they are previously mentioned in xxxix. 40, but the 
 special parts of official array worn by the high priest to dis- 
 tinguish him from the others. 
 
 V. 12-17. The keeping of the Sabbath is here reinforced, 
 because it might be supposed that so holy a work as the con- 
 struction of the tabernacle might supersede the weekly rest. 
 Verily my Sabbaths ye shall keep. They are by no means to 
 be remitted even on this extraordinary occasion. It is a sign 
 betiveen me and you. As the Sabbath was a Divine institu- 
 tion commemorative of that creation in which the progenitor 
 of the human race came into being, the observance of it by any 
 remnant of the human family was a token that amidst the 
 general apostasy they had retained or returned to their allegi- 
 ance to the God of their being. For your generations. The 
 commemorative rest is to continue as long as the intelligent 
 race whose origin it celebrates. To know that I am the Lord 
 that halloweth you. The people called to his favour and 
 hallowed to his service know themselves and are known by 
 others to be his by the Sabbath which they receive, under- 
 stand, and sacredly observe, v. 14, 15. The civil penalty of 
 death, as well as the hierarchical one of excision from the 
 people of God, is attached to its desecration, v. 1 6, 1 7. The 
 perpetuity of its obligation, and the significance of its obser- 
 vance are then reiterated. In referring to its origin the sacred 
 historian employs the remarkable expression, " on the seventh 
 
EXODUS XXXI. 18. 325 
 
 clay he rested and was refreshed." The "refreshment" must 
 be understood in a sense w.nthy of him who " famtctli not 
 neither is weary." It incUides at all events the pure deli-ht 
 arising from the consciousness of a design accomplished, and 
 from The contemplation of the intrinsic excellence of the work. 
 V. 1 8. At the end of the connnunication made to Moses, 
 the two tables of stone on which were written the ten com- 
 mandments by the finger of God. To receive these he was 
 summoned to appear before the Lord on the mount (xxiv. 12). 
 The tu'O tables were, when placed side by side, somewhat less 
 tlian two and a half cubits by one and a half, if they were to 
 lie beside each other on the bottom (^f the ark (xxv. 1 0). If 
 they were each a cubit square they might easily contain on 
 the four surfaces which they present, the G20 letters contained 
 in the Decalogue, and could be readily carried by Moses. Of 
 testimony. The ten words contain the testimony of the Lord 
 rco-ardinc^ the relation of the people to Him and their consc- 
 quljut obligations (xxv. 1 G). Tables of stone. Stone was the 
 native material for a monumental inscription. It %\as m 
 constant use for the purpose among the ancients. Written 
 with the finger of God. As these ten words were proclamied 
 by the voice, so they are here said to be written by the finger 
 of God. But as they heard on that dread occasion " the voice 
 of words, but saw no similitude," so the engraving on stone 
 implies no visible finger of God, but only the putting forth 
 of His power for the production of an authentic and perma- 
 nent copy of the moral law. 
 
 XIV. THE rraST BREACH OF THE COVENANT. XXXII.-XXXIV. 
 
 CHAP. XXXII. THE ACT OF APOSTASY. 
 
 And the people saw that Moses delayed to come down out of the 
 mount, and the people gathered unto Aaron and said unto hun, Up, 
 make us gods, who shall go before us : for this Mosos, the man that 
 brou<'ht us up out of the laud of ^li/.raim, we know not what is be- 
 come of him. 2 And Aaron said unto them, Thick oif the gold rings 
 which are in the ears of your wives, your sons an<l your daughters, and 
 bnn<r them unto me. 3 And all the people plucked off the gold rings 
 
326 THE ACT OF APOSTASY. 
 
 ■which were in their ears, and brought them unto Aaron. 4 And he 
 took them from their hand and formed it with a graving tool, and 
 made it a molten calf : and they said, These be thy gods, Israel, who 
 brought thee up out of the land of Mizraim. 5 And Aaron saw it, 
 and built an altar before it : and Aaron proclaimed and said, A feast 
 to the Lord to-morrow. 6 And they arose early on the morrow, and 
 offered burnt- offerings and brought peace-offerings : and the people 
 sat doAvn to eat and to drink, and rose up to play. ^ 48. 
 
 7 And the Lord spake unto Moses, Go, get thee down ; for thy 
 people, which thou broughtest out of tlie land of Mizraim have done 
 corruptly. 8 They have turned aside quickly out of the way which I 
 commanded them : they have made them a molten calf and bowed 
 down to it and sacrificed unto it and said. These be thy gods, Israel, 
 who have brought thee up out of the land of Mizraim. 9 And the 
 Lord said unto Moses, I have seen this people, and, behold, it is a stiff- 
 necked people. 10 And now let me alone, and my wrath shall wax 
 hot against them and I will consume them ; and I will make of thee 
 a great nation. 1 1 And Moses besought the Lord his God, and said. 
 Why, Lord, doth thy wrath wax hot against thy people, which thou 
 hast brought out of the land of Mizraim with great power and with a 
 mighty hand ? 12 Why should Mizraim speak, saying. For evil he 
 has brought them out, to slay them in the mountains, and to consume 
 them from the face of the ground 1 Turn from thy hot wrath and relent 
 from the evil against thy people. 13 Eemember Abraham, Isaac and 
 Israel, thy servants, to whom thou swarest by thyself, and spakest 
 unto them, I Avill multiply your seed as the stars of heaven ; and all 
 this land of which I have spoken will I give unto your seed, and they 
 shall inherit it for ever. 14 And the Lord relented from the evil 
 which he had said he would do unto his people. ^ 49. 
 
 15 And Moses turned and went down from the mount, and the two 
 tables of the testimony in his hand : the tables were written on both 
 their sides; on this side and on that were they written. 16 And the 
 tables were the work of God ; and the writing was the writing of God, 
 graven on the tables. 17 And Joshua heard the voice of the people 
 as they shouted ; and he said unto Moses, The voice of war is in the 
 camp. 18 And he said, It is not the voice of the cry for mastery, nor 
 the voice of the cry for weakness ; the voice of them that sing do I 
 hear. 19 And it came to pass when he came nigh unto the camp, 
 then he saw the calf and the dances, and INIoses' anger waxed hot, and 
 he cast the tables out of his hands, and brake them beneath the mount. 
 20 And he took the calf Avhich they had made, and burned it in the 
 fire, and ground it to powder, and strawed it upon the water, and made 
 the sons of Israel drink of it. 21 And Moses said unto Aaron, What 
 
EXODUS XXXII. 327 
 
 liath this people done unto thee, that thou hast brought a great sia 
 upon them. 22 And Aaron said, Let not my lord's anj::;or wax hot; 
 thou knowost the people, that tlicy are set on evil. 23 And they said 
 unto me, Make us gods, who shall go before us ; for this Moses, the 
 uian that brouglit us up out of the land of Mizraim, we know not 
 what is become of him. 24 And I said unto them, Whosoever hath 
 gold, pluck it off; and they gave it me : and I cast it into the fire, and 
 this calf came out. 25 And Moses saw the people that they were 
 broken loose, for Aaron had cast them loose for a hissing among their 
 adversaries. 2G And Moses stood in the gate of the camp, and said, 
 ^Vhoevt'r is for the Lord, come unto me ; and all the sons of Levi 
 gathered unto him. 27 And he said unto them. Thus saith the Loud 
 God of Israel, Put every man his sword on his thigh, pass and re- 
 turn from gate to gate in the camp, and slay every man his brother, 
 and every man his friend, and every man his neighbour. 28 And the 
 sons of Levi did according to the word of Moses : and there fell of tho 
 people that day about three thousand men. 29 And Moses said. Fill 
 your band to-day unto the Lord, that every man may be upon his son 
 and u[)on his brother, and he may bestow upon you to-day a blessing. 
 30 And it came to pass on the morrow, that Moses said unto tlio 
 people. Ye have sinned a great sin : and now I will go to the Lord ; 
 mayaap I shall make an atonement for your sin. 31 And Moses re- 
 turiied unto the Lord, and said. Ah, this people have sinned a great 
 sin, and made them gods of gold. 32 And now, if thou wilt forgive 
 
 tlieir sin ; and if not, blot me now out of thy book which thou 
 
 hast written. 33 And the Lord said unto Closes, Whosoever hath 
 sinned against me, him will I blot out of my book. 34 And now go 
 lead the people to the place of which I have spoken unto thee ; behold 
 my angel shall go before thee : and in the day of my visitation, I will 
 visit their sin upon them. 35 And the Lord smote the people, be- 
 cause they made the calf which Aaron made. § 75, 
 
 Moses had now been forty days, or little short of six weeks, 
 absent from the people. Tliis was to him a period of adora- 
 tion, enquiry, and instruction, and to the people of patience 
 and probation. The awful voice of the Lord proclaiming in 
 articulate words the ten commandments from the pillar of lire 
 on Mount Sinai had struck upon their ears. They had been 
 so awe-stricken with the scene that they besought their leader 
 to hear himself the words of the Lord and communicate them 
 to them, promising instant and unreserved obedience. The 
 pillar of cloud and fire into which Moses had been received 
 
328 THE GOLDEN CALF. 
 
 was still conspicuous on the mount. But still they had be- 
 come familiar with the sublime spectacle, and the time of their 
 leader's absence seemed long. The general mass of them at 
 length gives way to impatience, and Aaron himself, yielding 
 to their importunity, makes them a golden calf as a sensible 
 representation of the God whom they still so grossly misap- 
 pi-ehended. This was a direct violation of the second precept 
 at least of that decalogue, which had received their voluntary 
 assent under circumstances of so great solemnity, though they 
 seem still to have intended to acknowledge and adhere to the 
 Lord their God. This untoward event warns us against the hasty 
 conclusion that a whole people bowing before God in a moment 
 of intense feeling have there and then passed from a fallen to a 
 renewed state, rendered a unanimous homage to the God of 
 mercy and salvation, learned the whole scheme of theological 
 truth, or acquired the habit of intelligent and uniform obe- 
 dience to the law of eternal rectitude. There has been in all 
 an incipient intention of allegiance to tiie Lord of heaven, but 
 only in some had this been the outgoing of a renewed heart, 
 and only in a few has it been so strong as uniformly to resist 
 the wayward impulses and lingering habits of the old nature. 
 Even Aaron is carried away by the general movement. The 
 few true hearts are weak and mute. This breach is well cal- 
 culated to impress us with the fact that the true Saviour is 
 yet to come, and that we are still in the time of types and 
 shadows. 
 
 v. 1-6. The image worship. Moses delayed, literally, put the 
 expectants to shame by his non-appearance, a word very expres- 
 sive of the state of mind into which the people had got towards 
 the end of the forty days. Make us gods. The plural form is 
 here carried in the syntax, and is therefore retained in the 
 translation, though the one great object of worship is under- 
 stood, as when we use the phrase, " the powers above." The 
 idol which Aaron forms is accordingly a single figure. Who 
 shall go he/ore us? This implies an impatience of the unac- 
 countable delay, which in their yet unsubdued dispositions 
 they could not brook. They must away to that land of pro- 
 mise which presented in their imagination so bright a contrast 
 to the bleak and barren wilderness in which they .lay en- 
 camped. This Moses, with the wand and hand of power, 
 
EXODUS XXXII. 1-11. 329 
 
 had heen to tlicra a tangible proof of the divine presence pre- 
 duding the necessity of a visible symbol. But they know not 
 ivhat is become of him. He seems to have deserted them. 
 At all events, lie has been so long absent, that they seem to 
 have lost confidence in him and respect for him. v. 2, 3. 
 Aaron demands of them, as part of the material for making 
 the idol, the rings of gold which were in their ears, apparently 
 to make them feel tlieir personal responsibility for the step 
 which they required him to take. They hesitated not to 
 comply. V. 4. He took the gold trinkets, foiined it, the idol, 
 with a gi'aving tool, and made it a molten calf. The sacred 
 historian takes no pleasure in this transaction, and therefore 
 gives us only a brief and general account of it. It is probable 
 that the idol was a piece of wood carved into shape, and then 
 overlaid with the gold, which was obtained by melting down 
 the ear-rings : and so it became a molten calf. The people 
 accept this as the similitude of God, who brought them out of 
 Egypt. The model after which it was formed was no doubt 
 the bull (either Mnevis of Heliopolis, representing the sun, or 
 Apis of Memphis, representing Osiris), worshipped, as the peo- 
 ple were well aware, by the Egyptians, v. 5, G. Aaron, see- 
 ing their disposition, proceeds to erect an altar and proclaim a 
 feast to the Lord on the morrow. The intention is to worship 
 the Lord, though in an unworthy manner. The next day 
 finds them early engaged in bringing burnt-offerings and peace- 
 offerings. Of the latter it was the custom to partake, and 
 after the festal repast they rose up to play. This phrase 
 includes the wanton license which they had been accustomed 
 to witness in the abominable rites of the heathen. 
 
 V. 7-14. This religious revel had taken place on the fortieth 
 day of Moses' abode on the mount. He had received the two 
 tables from the Lord (xxxi. 18), and was therefore prepared 
 to descend, when he was surprised with the order, " Go, get 
 thee down, for thy people, which thou broughtest out of the 
 land of Mizraim, have done corruptly." In the abhorrence 
 which their idolatrous and licentious worship created, they are 
 called the people of Moses, and their deliverance is ascribed to 
 him. The crime they had committed is then briefly and 
 emphatically described, v. 9, 10. After a pause, in which he 
 has time to recover somewhat from his consternation of mind, 
 
330 MOSES INTERCEDES FOR THE PEOPLE. 
 
 the Lord calls upon Moses, who was no doubt preparing to 
 make supplication on their behalf, to let Him alone, that He 
 may consume this stiff-necked people in the fire of His just 
 wrath, and make of Moses a great nation, v. 11. This strong 
 and natural expression of righteous indignation does not, how- 
 ever, forbid, but rather calls forth the beseeching expostulation 
 of Moses. He urges three reasons why the Lord should 
 forego the demands of justice in regard to the people. First, 
 they were His own people, whom He had delivered from 
 Egypt by great power; secondly, the glory of His wisdom 
 and goodness would be tarnished in Egypt ; and thirdly. His 
 promises to their fathers would be neglected. Moses makes, 
 and could make, no appeal to any mitigating circumstance in 
 the people themselves. He rises, therefore, at once above 
 all this to the purpose of God in bringing them out of Egypt, 
 which was not to destroy but to save ; and that not them- 
 selves only, but by them the whole race ultimately ; then to 
 the lesson which was to be read to Egypt, and which would 
 be unread if Israel were destroyed ; and lastly, to the faith 
 which was to be kept with the fjithers who had received the 
 promises, v. ] 4. At the intercession of Moses, the Lord re- 
 lents. He by whom all events are foreseen, cannot be taken 
 by surprise or waver in His purpose. His indignation at 
 moral evil is simply the burning feeling of its intrinsic 
 demerit, and of the requital which justice demands. His re- 
 pentance is merely His relenting from the rigid enforcement 
 of justice, in accordance with His determined purpose to dis- 
 pense His mercy to returning penitents of the tempted and 
 fallen race of man. 
 
 v. 15-29. After this agitating scene, Moses turns hastily to 
 descend from the mount. It is carefully noted that the two 
 tables of the testimony were in his hand ; their preciousness 
 is indicated by the words of immutable truth which were in- 
 scribed on both sides of them ; their sacredness by the remem- 
 brance, that both the forming of the tables and the writing 
 upon them, was the immediate work of God. v. 17, 18, 
 Joshua has been waiting for Moses apparently outside the 
 cloud of the divine presence. He is therefore ignorant of 
 what is going on in the camp. He supposes it at first to be 
 the sound of war. After listening farther, Moses remarks that 
 
EXODUS XXXII. 19-21.. 331 
 
 it is not the cry of the conqueror or the conquered, but of 
 those who fire making merry, v. 19, 20. The scene which 
 was presented when they drew nigli to the camp aroused the 
 rejrretful indication of Moses. He felt that the solemn cove- 
 nant with God had been shamefully violated. He cast down 
 the tables containing the \u)\y and gracious conditions of this 
 covenant, and broke them before their eyes (Deut, ix. 1 7). 
 
 This act expressed with a terrible distinctness the conse- 
 quence of their infatuated crime. He burned the calf, ground 
 it to powder, and stravved it on the water, in the brook from 
 which alone they were suj)plied with drink (Deut. ii. 21). 
 The stock of the idol, being probably of wood, was burned, 
 and with the gold reduced to a powder. It is not likely that 
 the gold was calcined by a chemical process. The drinking 
 of the water mingled with the ashes of their idol was well 
 calculated to remind them both that an idol is nothing in the 
 world, and that they must all reap the bitter fruits of their 
 common infatuation, v. 21-24. Moses now cxi)ostulates with 
 Aaron for his highly inexcusable part in this crime. Whdt 
 Jiafh the people done iinto ihee? What force had they put 
 upon him ? What was the necessity under which he had 
 acted ? Aaron's defencre is that the people were set on evil, 
 and that he yielded to their will. It is plain that he was 
 guilty of a weak and timid comj)liance with what he knew to 
 be wrong. And we are informed elsewhere that Moses made 
 special intercession for him (Deut. ix. 20). v. 25-29. Moses 
 now turns from Aaron to the people, whom he perceives to be 
 cast loose from all ri^ht feeling and reverence for God, thrown 
 into a state of reckless disorder and helpless anarchy, and ex- 
 ])osed as an object of contempt to their adversaries. His 
 sudden reappearance among them, his stern decisiveness in. 
 marked contrast with the yielding feebleness of Aaron, the 
 remembrance of the miracles which he was enabled to perfi)rm, 
 the significant acts of breaking the tables of covenant and de- 
 stroying the symbol of their guilt, had arrested their wild 
 carousal and paralysed their force of resistance. At this criti- 
 cal moment he summons to him all that are on the Lord's side, 
 and commands them to gird on the sword, and without respect 
 of kindred slay every man that stands out in his rebellion. 
 The sons of Levi, moved among other considerations by a 
 
232 MOSES EESUMES HIS INTERCESSION. 
 
 clearer insight and a deeper feeling of what is right, and it 
 may be by their relationship to Moses, range themselves by 
 his side, take the sword of execution, and three thousand of 
 the people (doubtless the turbulent and rebellious) fall by their 
 hands, v. 29. Fill your hand to-day unto the Lord. Take 
 your part in that which is due to the Lord, that every man 
 may he upon or against his nearest relative among the rebels 
 against the Most High. In a moment of wide-spread treason 
 against the Supreme Governor, to whom allegiance has been 
 sworn, it behoves the few bold and loyal men to strike promptly 
 and resolutely for the cause of truth and order. Such faith- 
 fulness in the day of treacher}^ wins the blessing from that 
 Sovereign whom there is no possibility of either deceiving or 
 resistinof. It need not seem stranire that the Levites met with 
 no effectual resistance in their stern vindication of the law, 
 A great number of the people must have disapproved, though 
 in silence, of the idolatrous proceeding. Many more were 
 totally indifferent, though they suffered themselves to be led 
 by the few turbulent and perverse spirits. All these would 
 shrink away conscience-stricketi before the eye, the hand, and 
 the word of Moses. Only a few grovelling souls that lusted 
 after the abominations of the idol- worship in Egypt would re- 
 main to fall under the swords of those, whose ancestor was so 
 prompt to avenge the adultery of Shekem (Gen, xxxiv, 25), 
 
 V. 30-85. Moses turns from the now trembling people with 
 the promise that he would intercede for them with the Lord. 
 It is true that the Lord had relented from his fierce wrath. 
 But Moses had meanwhile witnessed the deplorable revolt of 
 the people. And though instant perdition was stayed, yet 
 he felt that they were not yet fully pardoned or altogether 
 restored to favour. His mode of intercession is brief, but 
 forcible. He confesses the enormity of their sin, and then 
 says. And now, if thou ivilt forgive their sin. This is an 
 impassioned form of entreaty. It leaves the consequence un- 
 uttered in the urgency and inexpressible earnestness of de- 
 sire. We may imagine the unspoken issue to be, that Moses 
 would count life a blessing. For he immediately adds, And 
 if not, blot me now out of thy hook ivhich thou hast ivritten. 
 He feels at the moment that life would be insupportable, if 
 his people were unforgiven. The book here spoken of is the 
 
EXODUS XXXII. 30-35. 333 
 
 book of life. It was even then the custom of every city in a 
 literary community to keep a list of the burges.ses. The 
 Israelites were familiar with the custom of keepinj^ a register 
 of families (Ceu. v. 1). The shoterim or "officers" were em- 
 ployed in keej)ing these and other registers (v. C). Hence 
 Moses uses a familiar figure in speaking of God's book (Ps. 
 Ixix. 29, Dan. xii. I), v. 33, 3-i. The Lord directs Moses to 
 go and lead the people to the land of promise. He promises 
 that Ilia angel shall go before him. The angel here spoken of 
 is that mediating angel of whom we read in Gen. xiv. 7, and 
 Ex. xxiii. '20, who pos,sesses the attributes and exercises the 
 prerogatives of the Most High. But at the same time he 
 adds, In the day of my visitation I iv'dl visit their sin ujwn 
 them. The fulness of their iniqvuty was not yet come, though 
 it is foreseen. The intercessor has prevailed, but he has not 
 yet heard the sentence of full remission, v. 35. No farther 
 account of this plague or of its nature is given. They made 
 the calf which Aaron made. Those who cause a thing to be 
 made are charfreable with the makinir of it. 
 
 (,'HAP. XXXIII. THE INTERCESSION OF MOSES. 
 
 And the Lord spake unto Mo.ses, depart and go iip hence, thou and 
 the people which thou hast brought out of the land of Mizraim, unto 
 the land whiclx I sware unto Abraham, Isaac, and Jacob, saying, Unto 
 thy seed will I give it. 2 And I will send an angel before thee, and 
 I will drive out the Kenaanite, the Aniorite, and the Hittite, and the 
 Perizzite, the Hivite and the Jebusite : 3 Unto a land flowing with 
 milk and honey ; for I will not go up in the midst of thee, because 
 thou art a stiff-necked people, lest I consume thee in the way. 4 
 And the people heard this evil saying, and mourned ; and no man put 
 on his bravery. 5 And the Lord said unto Moses, say unto the sons 
 of Israel, Ye are a stiff-necked people ; in one moment were I to go 
 up in the midst of thee I should destroy thee : and now put off thy 
 bravery from thee, and I shall know what to do unto thee. G And 
 the sons of Israel stripped oft" their bravery afar from the mount 
 Horeb. 
 
 7 And Moses took the tent and pitched it for him without the 
 camp, afar oft' from the camp, anil calletl it the tent of meeting : and 
 it came to pass that every one that sought the Lord, went out unto th- 
 
334) THE INTERCESSION OF MOSES. 
 
 tent of meeting which was without the camjD. 8 And it came to pass 
 that, when Moses went out unto the tent, all the people rose up, and 
 stood every man at his tent door : and they looked after Moses, until 
 he went into the tent. 9 And it came to pass, as Moses went into the 
 tent, the pillar of cloud came down and stood at the door of the tent : 
 and he spake with Moses. 10 And all the people saw the pillar of 
 cloud stand at the tent door : and all the people arose and bowed down 
 every man in his tent door. 1 1 And the Lord spake unto Moses face 
 to face, as a man speaketh unto his friend : and he returned to the 
 camp, and his minister Joshua, son of Nun, a young man, moved not 
 out of the tent. H 50. 
 
 12 And Moses said unto the Lord, Behold, thou sayest unto me, 
 Bring up this people, and thou hast not let me know whom thou Avilt 
 send with me : and thou hast said, I know thee by name, and thou 
 hast also found grace in mine eyes. 13 And now, if now I have found 
 grace in thine eyes, shew me now thy way, and let me know thee, that I 
 may find grace in thine eyes : and observe that this nation is thy people. 
 14 And he said. My presence shall go, and I will give thee rest. 15 
 And he said unto him. If thy presence go not, carry us. not up hence. 
 1 6 And wherein shall it be known indeed that I and thy people have 
 found grace in thine eyes, if not in thy going with us 1 and I and thy 
 people shall be distinguished from all the people that is upon the face 
 of the ground. II 51. 
 
 17 And the Lord said unto Moses, This thing also that thou hast 
 spoken Avill I do ; for thou hast found grace in mine eyes and I know 
 thee by name. 18 And he said. Show me now thy glory. 19 And 
 he said, I will make all my goodness to pass before thee, and I will 
 proclaim the name of the Lord before thee : and I will be gracious to 
 whom I will be gracious, and show mercy to whom I will show mercy. 
 20 And he said, Thou canst not see my face ; for no man shall see me 
 and live. 21 And the Lord said, Lo, there is a place by me, and 
 thou shalt stand upon the rock. 22 And it shall come to pass, while 
 my glory passeth by, that I will put thee in a clift of the rock : and I 
 will cover thee with my hand while I pass by. 23 And I will take 
 away my hand, and thou shalt see my back ; but my face shall not be 
 seen. » 52. 
 
 Moses receives a commission to conduct the people to the 
 land destined for them, with the promise of the divine aid, 
 but without the divine presence amidst them. He accordingly 
 removes the tent where the Lord met him out of the camp. 
 He entreats the Lord to go with him and shew him his glory. 
 
EXODUS XXIII. 1, G. 335 
 
 V. 1-G. The commission to Moses again refers to tlie jjeoplc 
 " whom thou hast brought uj) out of the land of Mizraim." 
 The Lord does not yet choose to acknowledge them as his 
 own. They have been separated by a new tiansgression and 
 they have not yet returned with penitence or borne any fruit 
 meet for repentance. Nevertheless his promise stands sure. 
 He will send his angel (xxxii. S-i) before them. But he will 
 not go in the midst of them, as he had been hitherto doing 
 and intended to do (xxv. 8), lest he should consume them in 
 their j)erversity. v. 4-G. This unfavourable message affects 
 the people with sorrow, and they begin to lay aside all gaiety 
 in dress. While they are in this state of feeling the Lord 
 sends a message to them by Moses requiring them to put off 
 their bravery of apparel, that he may know what to do with 
 them. This was a strong affirmation of their perversity. In 
 one moment were I to go -up. If I were to go into the midst 
 of thee, I must in that moment consume thee. But there is 
 a hint of mercy in the following words sufficient to encourage 
 them in their incipient repentance. Afar from the mount 
 Horeh, retiring from the presence of the Lord to their tents. 
 
 v. 7-1 1 . A nd Moses took the tent. The tent here is not the 
 sanctuary or sacred tent of the Lord, which was not yet con- 
 structed, nor any temporary dwelling of the Lord, as he only 
 appeared hitherto in the pillar of cloud and fire, but simply 
 the tent or pavilion of Moses, in which he officially abode. 
 This he now pitched outside the camp at some distance, and 
 called it the tent of meeting, because, like the tabernacle, it 
 was the place where God met with him. The object of this 
 removal was to maintain intercourse with the Lord, when he 
 would no longer manifest himself amidst the people who had 
 broken the covenant. Moses had not transgressed, and was 
 still in fellowship with God. He will avail himself of this 
 privilege to bring about a renewal of friendly relations between 
 God and the people. The separation had also the effect of 
 setting before the eyes of the people not only the continued 
 fellowship of Moses with God, but also their own present 
 estrangement from him. And now any one who sought the 
 Lord for counsel, judgment or aid, went out to the tent of 
 meeting, v. 8. The people stood up with reverent interest 
 to behold Moses going from the camp to the tent of meeting 
 
836 MOSES REMOVES THE TENT OF MEETING, 
 
 to discharge his official functions, v. 9. When Moses was in 
 the tent the pillar of cloud came down and stood at the tent 
 door to manifest in the most solemn manner that God was 
 with Moses. The wondering people bowed down with devout 
 reverence when they beheld the supernatural signs of the 
 Divine presence, v. 11. The Lord spake with Moses not by 
 a voice from heaven, but in the pillar standing at his door, 
 face to face, as a man speakeih with his friend. He beheld 
 not the Divine essence (v. 20), but such a vision of his face 
 as is possible for a man to behold and live. When Moses was 
 absent from the tent, Joshua his minister took his place. 
 
 V. 12-1 6. The mind of Moses is in a state of anxious inquiry, 
 and he now comes before the Lord to have all his pressing- 
 perplexities solved. Behold. This is a matter of intense 
 moment to me. Thou sayest unto 7ne, Bring up this people. 
 I feel the weight of this charge more than ever, in consequence 
 of this breach of the newly made and willingly accepted cove- 
 nant. This has interrupted the happy relation in which the 
 people stood to thee. I do not yet fully comprehend the new 
 relation in which they are to stand. 1. Thou speakest of an 
 angel who is to go before us. And thou hast not let me knoiv 
 ^vhom thou wilt send with me. Who is this angel ? Let me 
 have some personal knowledge of him, that my mind may be 
 at ease. Tltou hast said, I know thee by name and thou hast 
 also found grace in onine eyes. Moses is personally known 
 to God as one whom he has accepted and appointed to be the 
 leader of his people. He therefore humbly prays to be in- 
 formed how this angel stands to God and to himself. Much 
 peace and comfort will result to him from this knowledge. 2. 
 The way in which this people are henceforth to be dealt with 
 he desires to understand. They have been heedless and per- 
 verse. They may be so again. He wants to penetrate more 
 thoroughly into the great principle on which their salvation 
 rests with certainty amidst the uncertainty of their wills. 
 Shew me thy luay of salvation, of deliverance and guidance for 
 this people to the promised end. And let me know thee. For 
 all is in thee, the angel guide, the certain way. That I may 
 find grace in thine eyes, present, constant, everlasting grace. 
 3. Another word of thine has perplexed me. Thou callest the 
 people mine, whom I have brought up. But observe that this 
 
EXODUS xxxiii. 17-23. 337 
 
 nation is thy 'people. That is the plain undeniable truth, far 
 transcending my merely ministerial part in their redemjition. 
 I beseech thee to look at this and acknowledge it. Such is 
 this ■wondrous prayer of faith springing up from the heart of 
 Moses. 
 
 V. 14-lG. A single clear and cheerin']' sentence encourajres 
 
 o o o 
 
 Moses. My lyresence shall rjo, I loill give thee rest. My face 
 or presence is of the same import as myself. Hence it is 
 simply added, I will give thee rest. The angel then is the 
 angel of his presence (Isa. Ixiii. 9j, in whom is his name (xxiii. 
 20), that is, the Lord himself in angelic office and presence. 
 Moses seizes on the precious word. If thy in'cseiice go not, 
 cavity us not up hence. It is not a mere angel, but Jehovah, 
 the angel of the covenant (Mai. iii. 1), whom he desires to have 
 with him. This is the only incontestable evidence that they 
 had found favour with God. / and thy people. He now 
 associates himself with the people, and the peojJe with God. 
 The presence of the Lord distinguishes them from all the 
 people on the whole earth. 
 
 V. 17-23. The Lord now fully concedes the earnest request 
 of Moses. He will rjo with them. He acknowled<j:es them 
 to be his people. The only other thing that remained on the 
 mind of Closes was the " way " of the Lord regarding mercy 
 and truth, righteousness and peace. To show mercy and yet 
 do justly ; to magnify grace and holiness at the same time ; 
 to bestow a per})etuity of blessing on a people wavering now 
 and again into disobedience, was a problem that seemed to 
 task the highest intelligence, to transcend the ordinary ways 
 of Providence, ajid call into exercise some inner and higher 
 reaches of the Etern;U mind. Moved by a wish to do his duty 
 with intelligence, Moses ardently desires some insight into 
 this profound mystery, and he feels that it touches the very 
 centre of the Divine nature, and involves the sublimest mani- 
 festations of his glory. Hence his last and grandest jietition. 
 Shoiv me noiu thy glory, is the fitting close to his ])rcvailing 
 intercession. It is also granted as far ;is man is capable here 
 of receiving such a boon, v, 19. All my goodness. The 
 goodness of God, his moral character, is the perfection of his 
 glory. The name of the Lord. The name is the manifest 
 and revealed nature. The Lord is Jehovah, the Creator of 
 
 Y 
 
338 THE COVENANT RENEWED, 
 
 all tilings, the Keeper of covenant, the Performer of promise. 
 / ivill have been gracious to whom I will he grctcious. Here is 
 discriminating and determinate grace. It is discriminating ; 
 some are taken and others left. It is determinate ; the chosen 
 are kept from the evil for ever. This sentence is reiterated 
 in other words. It solves some of Moses' difficulties. What- 
 ever may befal, a remnant will be saved, v. 20. Thou canst 
 not see my face. This separate sentence is emphatic and 
 essential. My face is my direct immediate intrinsic self The 
 essential power of God is irresistible ; the essential wisdom 
 inscrutable, to the creature. The essential holiness of the 
 Almighty and All-wise is insupportable to that which is 
 tainted with guilt. Hence man shall not see him and live. 
 V. 21-23. My hach is ray averted, mediate, extrinsic self, 
 visible to man in my works, my word, and my personal 
 manifestations to my people. The place near the Lord where 
 Moses was to stand, the clift of the rock in which he was to 
 be put, the hand which was to cover him while the Lord in 
 his glory passed by, and to be taken away that he might see 
 the Lord when his face was averted, are the simple elements 
 of a real scene, in which the Lord conveyed to the sense and 
 the reason of Moses, the deep things of his glorious grace in a 
 manner which was exactly adapted to the capacity of the 
 inquirer. Whether the clift of the rock was the grotto under 
 the ruined mosque on the top of Jebel Musa, it is not worth 
 while to inquire. 
 
 CHAP. XXXIV. THE COVENANT RENEWED. 
 
 And the Lord said unto Moses, Hew thee two tables of stone like 
 the former : and I will write upon the tables the words that were on 
 tlie former tables, which thou brakest. 2 And be ready in the morn- 
 ing : and come up in the morning unto Mount Sinai, and present 
 thyself there to me on the top of the mount. 3 And no man shall 
 come up with thee, nor let any man be seen in all the mount : nor let 
 the flocks or herds feed before this mount. 4 And he hewed two 
 tables of stone lUce the former, and Moses rose up early in the morn- 
 ing and went up into Mount Sinai, as the Lord commanded him : and 
 he took in his hand the two tables of stone. 
 
 5 And the Loud came down in the cloud, and stood with him 
 
EXODUS XXXIV. 339 
 
 there : ami he proclaimed the name of tlie Lord. G And the Lord 
 passfid by before his face, and proclaimed, The Lord, the Lord God, 
 merciful and gracious, long-suffering and abundant in mercy and truth : 
 7 Ki-eping mercy for tliousands, forgiving iniquity and transgression 
 and sin : and ho will by no means acquit the guilty, visiting 
 the iniquity of the fathers upon the sons and upon the sons' sons, unto 
 the third and to the fourth generation. And JMoses made haste, and 
 bendeil towards the earth and bowed down. 9 And he said, If now I 
 have found grace m thine eyes, Lord, let the Lord now go in the 
 midst of us : for it is a stiff-necked people, and thou wilt pardon our 
 iui(piity and our sin, and take us for thine inheritance. 10 And 
 he said, Lo, I make a covenant ; before all thy peojjle I will do 
 marvels, which have not been enacted in all the earth nor in all the 
 nations : and all the people among which thou art shall see the work 
 of tlie Lord ; for it is a terrible thing that I will do with tliee. 
 
 11 Ob.serve thou that which I command thee this day : lo I drive 
 out before thee the Amorite and the Kenaanite and the Ilittite and 
 the Perizzite and the Hivite and the Jebusite. 12 Take heed to thy- 
 self, lest thou make a covenant with the inhabitant of the land whither 
 thou goest, lest it be a snare in the midst of theo. 13 For ye shall 
 destroy their altars, and break their pillars, and cut down their statues. 
 14 For thou shalt bow ilown to no other God ; for the Lord, whose 
 name is Jealous, is a jealous God. 15 Lest thou make a covenant 
 with the inhabitant of the land, and they go a whoring after their 
 gods, and sacrifice unto their gods, and one call thee, and thou eat of 
 his sacrifice ; 16 And thou take of their daughters unto thy sons, and 
 their daughters go a whoring after their gods, and make thy sons go a 
 whoring after their gods. 17 Molten gods thou shalt not make thee. 
 
 1 8 The feast of unleavened bread shalt thou keep : seven days thou 
 shalt eat unleavened bread, as I commanded thee, in the set time of 
 the month Abib : for in the month Abib thou earnest out of Mizraim. 
 
 19 All that openeth the womb is mine ; and all thy cattle, the first- 
 ling of ox or sheep, that is a male. 20 And the firstling of an ass 
 thou shalt redeem with a lamb ; and if thou redeem it not, then shalt 
 thou break its neck : all the first-born of thy sons thou shalt redeem, 
 and none shall appear before me empty. 21 Six days thou shalt 
 labour, and on the seventh day thou shalt rest : in plowing and 
 in reaping time thou shalt rest. 22 And thou shalt keep the feast of 
 weeks, of the first fruits of wheat harvest, and the feast of ingathering 
 at the turn of the year. 23 Three times in the year .'<hall all your males 
 appear before the Lord, the Lord God of Israel. 24 For I will dispos- 
 sess the nations before thee, and enlarge tiiy border : and no man shaU. 
 desire thy land, "when thou goest up to appear before the Lord thy 
 
340 THE NEW TABLES HEWN. 
 
 God three times in the year. 25 Thou shalt not offer the blood 
 of thy sacrifice with leaven : and the sacrifice of the passover feast 
 shall not he left unto the morning. 26 The first of the first-fruits of 
 thy ground thou shalt bring unto the house of the Lord thy God : 
 thou shalt not seethe a kid in its mother's milk. § 53. 
 
 27 And the Lord said unto Moses, Write thou these words : for 
 after the tenor of these words I have made a covenant with thee and 
 with Israel. 28 And he was there with the Lord forty days and forty 
 nights ; he ate not bread nor drank water : and he wrote upon 
 the tables the words of the covenant, the ten words. 
 
 29 And it came to pass when Moses went down from Mount Sinai, 
 that the two tables of testimony were in Moses' hand when he went 
 down from the mount ; and Moses knew not that the skin of his face 
 shone when he talked with him. 30 And Aaron and all the sons of 
 Israel saw Moses, and lo the skin of his face shone : and they were 
 afraid to come nigh him. 31 And Moses called them, and Aaron and 
 all the princes in the assembly returned to him : and Moses talked 
 with them. 32 And afterward all the sons of Israel came nigh : 
 and he commanded them all that the Lord had spoken with him in 
 Mount Sinai. 33 And Moses ceased from speaking with them, and 
 he put a veil upon his face. 34 And when Moses went in before the 
 Lord to speak with him, he took the veil off, until he came out : and 
 he came out and spake unto the sons of Israel that which he 
 was commanded. 35 And the sons of Israel saw the face of Moses, 
 that the skin of Moses' face shone : and Moses put the veil upon his 
 face again, until he went in to speak with him. 
 
 The order is now given to Moses to return to the mount, 
 when the Lord proclaims himself the God of mercy and jus- 
 tice, and renews the covenant with certain injunctions suit- 
 able to the occasion. 
 
 V. 1-4. Heiv thee. The former tables were made by God 
 himself. As they had been broken by Moses in the outburst 
 of his righteous indignation against the idolatry of the people, 
 the Lord directs him to prepare a second set of tables, on 
 which he promises to write a second copy of the law, v. 3. 
 And no man shall come up ivith thee. On the former occa- 
 sion the elders, with Aaron, Nadab, and Abihu, accompanied 
 him a certain way up the mount, and Joshua, apparently, to 
 the edge of the cloud that was on the top. But no man went 
 with him into the cloud, and, as in the case of the lawgiving 
 
EXODUS xxxrv. Sil 
 
 (xix. J 2), ncltlier the people nor the cattle were permitted to 
 appeiir on the mount. 
 
 V. o-lO. When Moses went up with the new tables the 
 Lord vouchsafes to come down and meet with him. In ful- 
 filment of his promise he proclaims before him the name of 
 the Lord. Tlte Lord, the Creator and covenant-keeper. This 
 name is here rendered emphatic by being rej)cated. God, the 
 Eternal and Almighty. Then follow seven significant charac- 
 teristics,, three pairs referring to his mercy, and a single one 
 afiirming his justice. Merciftd and gracious, disposed to re- 
 lieve suffering and dispense happiness. Long suffer iiuj and 
 abundant in mercy and truth, having long patience and much 
 kindness and truthfulness in store for the penitent. The 
 former pair speaks of the general tendency, the latter of the 
 long duration and vast plenitude of the divine compassion and 
 constancy. This serves to calm the solicitude of Moses, brood- 
 ing in sadness on the recent perversity of the people. Keep- 
 ing mercy for thousands, forgiving iniquity, and transgres- 
 sion, a)id sin. This speaks at length not of disposition or its 
 amount, but of the certain and final application of mercy and 
 forgiveness to all generations of those who seek it with peni- 
 tence. Sin is moral aberration ; transgression involves breach 
 of trust ; and iniquity implies perversity of conduct. The last 
 appears the most aggravated ; yet all these forms of sin he 
 may and will forgive the returning penitent. Yet at the same 
 time the proclamation runs, he tvlll by no means acquit. And 
 as a special case of the unalterable principle of rectitude, he 
 visits the iniquity of the impenitent, even though it descend 
 to the son from the father (xx. 5). In the case of those for- 
 given, the guilt that cannot be acquitted falls on the head of a 
 voluntary and accepted substitute. The i)erplexity of Moses 
 is now so far solved, that he sees mercy secured and perpe- 
 tuated in some to all generations, while others will obstinately 
 refuse it and inevitably perish. He can now repose in tran- 
 quil confidence on the purpose of him who keeps mercy for a 
 thousand generations of them that love him (xx. G). This 
 purpose determines the perpetuity of the Church on earth, 
 though many from time to time fall away. He does not tell 
 us, he could not convey in words, what he saw when the 
 Lord passed by. But he records for our comfort the sublime 
 
342 INSTRUCTIONS REPEATED. 
 
 proclamation which he heard, containing the substance of that 
 revelation which was then made to him of the glory of God. 
 Filled with wonder and solemn awe, he made haste, bent his 
 head and bowed his body in profoundest reverence. 
 
 V. 9, 10. Moses now repeats his already effectual interces- 
 sion. Lord. He addresses God now as the moral 
 Governor and Judge, to whom it pertains to dispense pardon. 
 For it is a stiff-necked jpeople. The for here applies not to 
 the first clause only, but to the whole sentence following. It 
 is a stiff-necked people whom thou wilt pardon and make 
 thine inheritance. Therefore go with us. Our iniquity and 
 our sin. Moses here identifies himself with the people, and 
 entreats forgiveness for the common guilt of all. His con- 
 duct in this whole transaction is actuated by motives purely 
 benign, v. 10. The covenant is now restored. It is to be 
 celebrated by marvels of unparalleled power. Enacted, 
 effected by no less than creative power. The whole people 
 will behold the work of the Lord, which will be terrible in 
 its judgments upon the adversaries. 
 
 V. 11-26. Here a series of admonitions suitable to the 
 occasion is repeated and enforced, v. 11-16. No treaty is to 
 be made with the old inhabitants of the land, as it would in- 
 volve a compliance or a temptation to comply with their 
 idolatrous customs (xxiii. 28, 24). The list of nations here 
 given differs from that in iii. 8, by giving the first place to 
 the Amorites, with whom the people are to come first in con- 
 tact (xxiii. 23). Lest it he a, snare in the midst of thee, in- 
 sinuating a new kind of apostasy from thy own God. Their 
 pillars, the monumental stones connected with their idols. 
 Their statues, the wooden posts or rudely carved figures of 
 Astarte, the female moon deity of the Kenaanites. Whose 
 name is Jealous. The figure of marriage, applied to the 
 covenant relation of God and His people (xx. 5), is now carried 
 a step farther. The worship of idols or false gods is described 
 as fornication or adultery, a term peculiarly appropriate to 
 rites that were grossly licentious in themselves, as well as 
 acts of high treason against the only true God. Intermarriage 
 with these votaries of idolatry and uncleanness is expressly 
 forbidden. 
 
 v. 17-26. Molten gods (xx. 28) are again emphatically pro- 
 
EXODUS XXXIV. 27, 28. 313 
 
 hibitofl. Tlie feast of unleavened bread (xii.), the sanctifica- 
 tion of the first-born (xiii.), the observance of the Sabbath 
 (xvi.), tlie otlier annual festivals (xxiii. 10-19) are then called 
 to mind, and their observance reinforced. As they are con- 
 nected with leading events in the national history, and are 
 eminently characteristic of the national worship, the}- are 
 well fitted to awaken the gi-atitude, and kcej) alive tiic faith 
 of the ransomed people, v. 24. A promise is given that their 
 lands will not be coveted or seized, when they are gone to 
 appear at the great festivals before the Lord. v. 25, 26. 
 Certain minute but sijjnificant directions are here reiterated. 
 Leaven, as the emblem of moral corrui)tion, is to be absent 
 from their offei'ings. The passover lamb, as the type of 
 atonement, is to be all necessary, as well as all-sufficient for 
 its immediate use. The firet of the fii-st- fruits is to be dedi- 
 cated to the Lord, as the beginning and earnest of all that we 
 have. The mother's milk, that which is given with maternal 
 kindness for nourishment, is not to be coldly turned into a 
 means of destruction. These four secondary regulations, con- 
 stantly whispering in our ears that the service of God must 
 be sincere, prompt, entire, and tender, are well calculated to 
 cultivate in the soul a growing abhorrence of idolatry, with 
 all its inherent and attendant abominations. 
 
 V. 27, 28. Write ihoii these wwds, evidently the record of 
 this interview and all that was said on the occasion ; as he 
 wrote the book of the original covenant (xxiv. 4-7). These 
 are to be on record, as the special conditions of the civil part 
 of the covenant. Foi'ty days and forty nights. Tlie de- 
 scendants of Israel left Eg}'pt on tlie fifteenth of the first 
 month (xii.) On the first of the third month (xix. 1) they 
 reached the wilderness of Sinai, and probably on the sixth 
 the law was proclaimed on the mount. On the seventh the 
 covenant was ratified, and Moses and the eklers ascended 
 some part of the mount (xxiv. 4). The seventh da}' after, 
 apparently, and in that case on the 14th of the third month, 
 Moses was called and entered into the cloud. Forty days 
 after, or on the 23d of the fourth month, he descends to wit- 
 ness the festival in honour of the golden calf The Talmud, 
 however, places this act of apostasy on the 1 7th of Tammuz, 
 and therein agrees with many interpreters, who include the six 
 
344) THE TEN WORDS AGAIN WRITTEN. 
 
 days during which Moses waited before he was summoned into 
 the cloud surrounding the divine presence, in the forty days 
 of his abode on the mount. On the day after (xxxii. 30) 
 Moses makes intercession for the people, removes the official 
 tent from the camp, and receives a favourable answer from 
 the Lord. The next day, apparently (xxxiv. 2) is the first of 
 the second forty days spent on the mount. Allowing twenty- 
 nine days and thirty days for the next two months, we arrive 
 at the 5th of the sixth month, as the day on which he may 
 have descended the second time. Here, again, Jewish tra- 
 dition assumes that he ascended on the first of the sixth 
 month and came down on the tenth of the seventh, which is 
 the day of atonement. But there seems to be no reason for 
 allowing an interval of at least thirty-six days to elapse be- 
 tween the first descent and the second ascent. Nor is there 
 anything suitable in the people afflicting their souls on the 
 day of Moses' return from the mount ; and there is certainly 
 no allusion to the day of atonement in the narrative. And 
 farther, only five months and a half are left for the construc- 
 tion of the tabernacle, which was finished within the first 
 year. Josephus assigns seven months for this undertaking, 
 which is a short enough period. If Moses came down on the 
 fifth of the sixth month, we have nearly seven months, and if 
 his descent was six days earlier, or on the last day of the 
 fifth month, we have precisely seven months for the construc- 
 tion of the tabernacle and all its appurtenances. And he 
 wrote. From the first verse we learn that it was God him- 
 self who wrote the ten words on the two tables, which Moses 
 had prepared (Deut. x. 4). 
 
 v. 29-35. The glory on the face of Moses. Hoses knew not. 
 He was not conscious of this appearance in himself, which was 
 obvious to others. That the shin of his face shone, sent forth 
 rays of light. The original word signifies to spring forth as 
 horns, and hence the Vulgate has esse cornutam, and the 
 painters have drawn Moses with horns. The Lord had passed 
 by him. He had even stood with him and talked ivith him. 
 So much of his glory had shone upon the senses and the face 
 of Moses as mortal man was able to bear. v. 30. This extra- 
 ordinary lustre struck Aaron and the people with wonder and 
 apprehension. They were afraid to come nigh him, as one 
 
EXODUS xxxiv.29-35. 345 
 
 who still bore the conspicuous marks of his long converse with 
 God. V. 31, 32. When he called them, however, Aaron and 
 the princes of the assembly approached, and he conversed with 
 them. The people then drew nigh, and he gave them in 
 command all that the Lord had communicated to him. v. 33- 
 35. When his discourse was finished he iJut a veil on his face. 
 When his public and official part was performed, he veils the 
 dazzling lustre of his face, not only in modest reserve, but also 
 for the convenience and comfort of private intercourse. When, 
 however, he went in before the Lord, he withdrew the veil 
 until he had received his commands and delivered them to the 
 people. Hence it was his custom to resume the veil until he 
 went in to speak with the Lord. The place of communication 
 was, we may suppose, the separate tent of meeting, until the 
 tabernacle was erected. The awe-struck multitude had here 
 a conspicuous sign before their eyes that Moses was the verit- 
 able servant of the Most High God, the prime minister of the 
 old covenant. The shrinking of their gaze from this bor- 
 rowed splendour demonstrated to them that they were not yet 
 pi'cpared for the higher manifestations of the divine glory 
 itself The veil on the face of Moses, like the veil before the 
 mercy-seat, taught them that the present economy was adapted 
 to the weakness of their spiritual vision ; while so much of 
 the brightness shone through as to satisfy their present needs 
 and capacities, and give them a foreglance and earnest of what 
 awaited them in the advancing stages of their spiritual train- 
 ing (2 Cor. iii. 7-18). 
 
 Thus ends this sudden outbreak of idolatry and sad inter- 
 ruption of spiritual prosperity in a new and unexpected dis- 
 play of the divine mercy vouchsafed on the intercession of 
 Moses to the chastened and repentant people. The breach 
 being healed, and the covenant restored with even additional 
 splendour, the construction of the tabernacle will now pro- 
 ceed. 
 
346 PKEPARATIONS FOR MAKING THE TABERACLE. 
 
 XV. THE TABERNACLE MADE AND SET UP. XXXV.-XL. 
 
 CHAP. XXXV. PREPARATIONS FOR MAKING THE TABERNACLE. 
 
 22. nn hooh, clasp, ring; used for female ornament, and 
 for an instrument in the nose of a bull for controlling it. 
 
 DTJ a nose or ear-ring (Gen. xxiv. 47 ; xxxv. 4). r. bind 
 or Icice. 
 
 nyatD a finger-rm^. r. dip. 
 
 TD^3 little ball, bead, necJclace of beads. 
 
 And Moses gathered all the assembly of the sons of Israel, and said 
 unto them. These are the words which the Lord commanded us to do. 
 2 Six days shall work he done, and on the seventh day shall he for 
 you a holy Sabbath of rest to the Lord : whosoever doeth work therein 
 shall die. 3 Ye shall not kindle a fire in all your dwellings on the 
 Sabbath day. ^ 54. 
 
 4 And Moses spake unto all the assembly of the sons of Israel, say- 
 ing, This is the word which the Lord hath commanded, saying, 5 
 Take from among you an offering unto the Lord ; whosoever is willing 
 of heart shall bring it, an offering of the Lord : gold and silver and 
 brass ; 6 And blue and purple and crimson ; and fine linen and goats' 
 hair ; 7 And rams' skins dyed red, and badgers' skins ; and shittah 
 wood ; 8 And oil for the light ; and spices for the anointing oil, and 
 for the incense of perfumes ; 9 And onyx stones and stones for setting; 
 for the ephod and for the breastplate. 10 And every one wise of 
 heart among you shall come and make all that the Lord hath com- 
 manded. 1 1 The tabernacle, its tent and its covering ; its taches and 
 its boards, its bars, its pillars, and its sockets; 12 The ark and its 
 staves, the mercy-seat, and the vail of covering; 13 The table and its 
 staves, and all its vessels, and the shew-bread; 14 And the candle- 
 stick for the light and its vessels and its lamps, and the oil for the 
 lights ; 15 And the altar of incense and its staves, and the anointing 
 oil and the incense of jDerfumes, and the cover for the door at the 
 entrance of the tabernacle; 16 The altar of burnt- offering and the 
 brazen grate for it, its staves and all its vessels ; the laver and its 
 stand ; 1 7 The hangings of the court, its pillars and their sockets, and 
 the cover for the door of the court ; 1 8 The pins of the tabernacle 
 and the pins of the court and their cords ; 1 9 The garments of office 
 
EXODUS XXXV. 317 
 
 to minister in tho sanctuary, tlic holy garnifnts for Aanm tin- priest, 
 and tlie garments of his sons to serve as priests. 
 
 20 And all the assembly of tho sons of Israel went forth from tho 
 prosenco of Moses. 21 And they came, every man whom his lieart 
 stirred up ; and every ono whom his spirit made willing brought the 
 L(.)nD's offering for the work of tho tent of meeting and for all its service 
 and for the holy garments. 22 And they came the men with tho 
 women : all tlie willing of heart brought clasps, and ear-rings and rings 
 and necklaces, all jewels of gold ; and every man made a wave-otlering 
 of gold unto the Lono. 23 And every man with whom was found 
 blue and purple and crimson, and fine linen and goats' hair, and rams' 
 skins dyed red and badgers' skins, brought tlicm. 2\ Every one 
 making an offering of silver and brass brought the offering of tho Lord: 
 and every ono with whom was found shittah wood for any work of the 
 service brought it. 25 And every woman wise of heart span with her 
 hands : and they brought yarn, blue and purple and crimson and fine 
 linen. 26 And all the women whose heart stirred them up with wis- 
 dom span the goats' hair. 27 And the rulers brought onyx-stones 
 and stones for setting for the ephod and for the breastplate ; 28 And 
 spice and oil ; for the light and for the anointing oil and for the in- 
 cense of perfumes. 29 Every man and woman whose heart made them 
 willing to bring for all the Avork which the Lord commanded to do by 
 the hand of Closes, the sons of Israel brought a free will-olVering unto 
 the Lord. ^ 55. 
 
 30 And Closes said unto tho sons of Israel, See, the Lord hath 
 called by name Bezalel, son of Uri, son of Hur, of tho tribe of Judah. 
 31 And filled him with the spirit of God in Avisdom, in understanding, 
 and in knowledge and in all workmanship ; 32 And to devise designs, 
 to work in gold and in silver and in brass ; 33 And in cutting of stone 
 for setting and in carving of wood, to make every work of design. 34 
 And he hath put it in his heart to teach, both in him and in Aholiab, 
 son of Ahisamak, of the tribe of Dan. 35 Them hath he filled with 
 wisdom of heart to do all the work of the artificer, and the designer, 
 and the embroiderer in blue and in jiurple and in crimson and in fine 
 linen, and of the weaver ; Avho do every work and devise designs. 
 
 Of the remaining six chapters, the first records the offerings 
 and other preparations for the tabernacle ; the next four, the 
 progress from the beginning to the end of the work ; and the 
 last, the actual erection and inaumiration of the liouse of God. 
 There is little to remark on these chapters, as they are mainly 
 a detail of the execution of that of which the plan is contained 
 in chap, xxv.-xxxi. 
 
348 THE SABBATH ENFORCED. 
 
 V. 1-3. A preliminary injunction concerning the Sabbath. 
 Moses begins where the directions concerning the sanctuary 
 close (xxxi. 12-17). The special precept of this passage is, 
 " Ye shall not kindle a fire in all your dwellings on the Sab- 
 bath day." This precludes smith- work and cooking. For 
 domestic comfort, fire was not a thing of necessity or mercy 
 in the peninsula of Sinai. In colder regions it is otherwise, 
 and there the law of necessity or mercy regulates the observ- 
 ance of the Sabbath. 
 
 V. 4-19. The materials required of the people, and the 
 articles to be made for the sanctuary are here specified. The 
 former are repeated from xxv. 1-7. v. 10. The luise of heart 
 are those who possess the natural gift or the acquired training 
 for the various mechanical arts. v. 11-19. The whole appara- 
 tus of the sanctuary is here enumerated firom the previous 
 directions (xxv. 3 0). The garments of ofiice are repeated from 
 xxxi. 10. 
 
 v. 20-29. The contribution of the people. The Lord's offer- 
 ing (nnnn xxv. 2), that which is lifted up in token of dedica- 
 tion to the Lord (xxix, 24, 27). v. 22. The rtian with the rvor)yxn. 
 Both sexes join in this free-will offering. T\i& jeivels of gold 
 are apparently the offerings of the women. Every man made 
 a wave-offering. While each female presented her own gold 
 trinket of whatever kind, the men seem to have made a joint 
 contribution of gold. This may account for the phrase " made 
 a wave-offering" (xxix. 24). v. 25. Span with her hands. 
 This was a feminine employment. Blue, and purple, and 
 crimson. This implies that the dyeing preceded the spinning. 
 As the fine linen is distinguished from the coloured stuffs, it 
 is probable that they were of wool (Num. xix. 6, Heb. ix. 1 9). 
 V. 29. The sons of Israel. This verse proves that the phrase 
 may extend, when the occasion requires, to the female as 
 well as the male descendants of Israel. 
 
 v. 30-35. The calling of Bezalel and Aholiab is announced 
 to the people (xxxi. ]-6). 
 
 CHAP. XXXVI. THE TABERNACLE MADE. 
 
 And Bezalel and Alioliab, and every wise-hearted man in -whom the 
 Lord put wisdom and understanding to know how to do every work 
 
EXODUS XXXVI. 3 to 
 
 of the service of the .sanctuary, sliull do aronrdin;^ tn all that the Loud 
 hatli comniaiuled. 2 And Moses called Bi'/.ald and Aliolia1)an<l every 
 wise-hearted man, in whoso heart the Lord liad put wisdom, every one 
 whom his heart stirred up to draw near to the work to do it. 3 And 
 they received of Mosos all the oiFcring which the sons of Israel had 
 brought for the work of the service of the sanctuary to do it : and they 
 brought unto him yet a free-offering from morning to morning. 4 Then 
 came all the wise men that were doing the work of the sanctuary, every 
 man from his work which he was doing. 5 And they spake unto 
 Mo.ses, saying, The people are bringing much more than enough for the 
 service of the work, which the Lord commanded to make. G And 
 Moses commanded, and they issued a proclamation in the camp, say- 
 ing. Let not man or woman make any more work fur the offering of 
 the sanctuary. And the people were restrained from bringing. 7 And 
 their work Avas sufficient for all the work to make it and more. § 77. 
 
 8 And all the wise of heart among them that were doing the work 
 of the tabernacle made ten curtains of twined fine linen, and blue, and 
 purple, and crimson : with cherubim of cunning work made ho them. 
 
 9 The length of one curtain was eight and twenty cubits, and the 
 breadth of one curtain four cubits : the curtains had all one measure. 
 
 10 And he coupled five curtains one unto another ; and five cur- 
 tains he coupled one unto another. 11 And he made loops of blue 
 on the selvedge of the first curtain at the end in the coupling : so he 
 made in the selvedge of the last curtain in the second coupling. 1 2 Fifty 
 loops made he in the first curtain; and fifty loops made lie in the edge 
 of the curtain that was in the second coupling ; the loojis matching one 
 another. 13 And he made fifty taches of gold, and coupled the curtains 
 one to another with the taches ; and the tabernacle became one. IT 56. 
 
 14 And he made curtains of goats' hair for a tent over the taber- 
 nacle ; eleven curtains made he them. 15 The length of one curtain 
 was thirty cubits, and four cubits the breadth of one curtain ; the 
 eleven curtains had one measure. IG And he coupled five curtains by 
 themselves, and six curtains by themselves. 17 And he made fifty 
 loops on the selvedge of the last curtain in the coupling ; and fifty 
 loops made he on the selvedge of the curtain in the second coupling. 
 18 And he made fifty taches of brass to couple the tent that it might 
 be one. 19 And he made a covering for the tent of rams' skins dyed 
 red, and a covering of badgers' .skiais from above. § 78. 
 
 20 And he made boards for the tabernacle of shittah wood standing 
 up. 21 Ten cubits was the length of a board, and a cubit and a half 
 the lireailth of one board. 22 Two tenons were to one board, set 
 alike one to another : thus he made for all the boards of the tabernacle. 
 23 And he made the boards for the tabernacle, twenty boards on the 
 
350 THE MANSION MADE. 
 
 south side southward. 24 And forty sockets of silver made lie under the 
 twenty boards ; two sockets under one board for its two tenons, and 
 two sockets under another board for its two tenons. 25 And for the 
 other side of the tabernacle northwards he made tAventy boards. 
 26 And their forty sockets of silver ; two sockets under one board, 
 and two sockets under another board. 27 And for the rear of the 
 tabernacle Avestward he made six boards. 28 And two boards made 
 he for the corners of the tabernacle in the rear. 29 And they were 
 doubled beneath, and together they were complete at the top for the 
 one ring ; thus he did for the two of them for the two corners. 
 30 And there were eight boards, and their sockets of silver were six- 
 teen sockets ; two sockets each under the one board. 31 And he made 
 bars of shittah wood, five for the boards of the one side of the taber- 
 nacle, 32 And five bars for the boards of the other side of the taber- 
 nacle, and five bai's for the boards of the tabernacle to the rear west- 
 ward. 33 And he made the middle bar to shoot in the middle of the 
 boards from end to end. 34 And he overlaid the boards with gold, 
 and made their rings of gold to be places for the bars ; and he overlaid 
 the bars with gold. 
 
 35 And he made the vail of blue, and purple, and crimson, and 
 twined fine linen, of cuiming work made he it with cherubim. 36 And 
 he made for it four pillars of shittah, and overlaid them with gold, and 
 their hooks were of gold : and he cast for them four sockets of silver, 
 37. And he made a cover for the door of the tent of blue, and pur- 
 ple, and crimson, and twined fine linen, wrought with needlework. 
 38 And its five pillars and their hooks, and he overlaid their chapiters 
 and their rods with gold ; and their five sockets were of brass. 11 57. 
 
 The commencement of the work and the construction of 
 the tabernacle are recorded in this chapter, which after the 
 first section corresponds with chap. xxvi. 
 
 V. 1-7. The materials for the work handed over to the 
 workmen. And Bezalel . . . shall do (p^^]). This verse 
 is properly the close of the address of Moses to the people, and 
 should have stood at the end of the previous chapter, v. 2. 
 He now addresses Bezalel, Aholiab and their men. v. 3-7. 
 The people bring enough and more than enough for the work, 
 until they are required to desist. As the spinning and weav- 
 ing must have begun almost simultaneously with the labours 
 of the other workmen, they were bringing in wrought materials 
 for some months after the works began. 
 
EXODUS xxvir. 351 
 
 V. 8-38. The construction of tlio tuboraaclo is hero minutely 
 reported. The full dctuil into which the sacred writer enters 
 indicates the paramount importance attached to the work. 
 The narrative be<rins with the tabernacle itself which is the 
 lartrcst piece of the work. But we may suppose that other 
 sets of workmen were engaged on the furniture, the court, 
 and the piiostly dresses. It was necessary also that the 
 tabernacle should be ready for the sacred utensils as soon as 
 they were prepared. The sections of this chapter after the 
 first correspond nearly with those of chap, xxvi. 
 
 CHAP. XXXVII. THE FURNITURE IN THE TABERNACLE. 
 
 And Bezalel made the ark of shittali wood ; two cubits and a half 
 the length of it, a cubit and a lialf the breadth of it, and a cubit and a 
 half tlie lieight of it. 2 And lie overhiid it with piu-e gold within and 
 without ; and made for it a crown of gold round about. 3 And he 
 cast for it four rings of gold upon its four feet : and two rings were on 
 the one side of it and two rings on tlie other side of it. 4 And ho 
 made staves of shittah wood, and overlaid them with gold. 5 And ho 
 put the staves in the rings on the sides of the ark, to bear the ark. G 
 And he made a mercy-seat of pure gold ; two cubits and a half the 
 length of it, and a cubit and a half the breadth of it. 7 And lie made 
 two cherubiiu of gold ; of beaten work made he them, on the two ends 
 of the mercy-seat. 8 One cherub on the one end, and another cherub 
 on the other end ; out of the mercy-.seat made he the cherubim on its 
 two ends. 9 And the cherubim were spreading out two wings above, 
 covering the mercy-seat with their wings, and their faces each to the 
 other ; toward the mercy-seat were the faces of the cherubim. ^58. 
 
 10 And he made the table of shittah wood ; two cubits the length 
 of it, and a cubit the l)rea(lth of it, and a cubit and a half the height 
 of it. 11 And he overlaid it with pure gold, and made for it a crown 
 of gold round about. 12 And he made for it a border of a hand 
 breadth round about, and made a crown of gold for the border thereof 
 round about. 13 ibid he cast for it four rings of gold ; and ])ut the 
 rings on tlie four corners of its four feet. 14 Over against the border 
 were the rings, the places for the staves to bear the table. 15 And 
 ho made the staves of shittah wood, and overlaid them with gold, to 
 bear the table. IG And he made the vessels which are upon the 
 table, its dishes, and its bowls, and its llag<jns, and its cups, to pour 
 out withal, of pure gold. ^ 59. 
 
352 THE COURT AND ITS FURNITURE, 
 
 17 And he made the candlestick of pure gold : of beaten work made 
 lie the candlestick ; its block and its shaft, its cups, its knops and its 
 flowers, were of the same. 18 And six branches coming out of its 
 sides ; three branches of the candlestick out the one side, and three 
 branches of the candlestick out of the other side : 19 Three almond- 
 shaped cups in one branch, a knop and a flower ; and three almond- 
 shaped cups in another branch, a knop and a flower : so for the six 
 branches coming out of the candlestick. 20 And in the candlestick 
 were four almond-shaped cups, its knops and its flowers. 21 And a 
 knop under two branches of the same, and a knop under two branches 
 of the same, and a knop under two branches of the same ; for the six 
 branches coming out of it. 22 Their knops and their branches were 
 of the same ; all of it was one beaten piece of pure gold. 23 And he 
 made its seven lamps, and its snuffers and its snuflf-dishes of pure gold. 
 24 Of a talent of pure gold made he it and all its vessels. ^ 60. 
 
 25 And he made the altar of incense of shittah wood ; a cubit the 
 length of it, and a cubit the breadth of it, being square, and two cubits 
 the height of it ; its horns were of the same. 26 And he overlaid 
 it with pure gold, its top and its sides round about and its horns ; and 
 he made for it a crown of gold round about. 27 And two rings of 
 gold made he for it under the crown of it, on the two flanks thereof, 
 on the two sides of it, for places for the staves to bear it withal. 28 
 And he made the staves of shittah wood, and overlaid them with gold. 
 20 And he made the holy anointing oil, and the pure incense of per- 
 fumes, the work of the perfumer. § 79. 
 
 This chapter records the making of the ark and mercy 
 seat, the table, the candlestick, and the altar of incense. 
 These are all the internal furniture of the tabernacle. It cor- 
 responds to chap. XXV., wanting the first nine verses, and to v. 
 1-5, and 22-25 of chap. xxx. The last section is here 
 summed up in a single verse. 
 
 V. 3. And he cast .... iijwn its four feet. The 
 sense is pregnant here. It is understood that the rings, 
 when cast, are put upon the feet of the ark. So in 
 xxxviii. 5. 
 
 CHAP. XXXVIII. THE COURT AND ITS FURNITURE. 
 
 And he made the altar of burnt-offering of shittah wood; five cubits 
 the length of it, and five cubits the breadth of it, being square, and 
 three cubits the height of it. 2 And he made the horns of it on the 
 
EXODUS XXXVIII. 353 
 
 fnur corners thereof, the horns thereof of the same : and he overlaid it 
 Avilli brass. 3 And he made all the vessels of the altar, the boxes, 
 anil the shovels, and the basins, and the flesh-hooks, and the fire-pans • 
 all its vessels made he of brass. 4 And he made for the altar a grate 
 of net-work of brass, under its border beneath unto the half of it. 5 
 And he cast four rings in the four ends of the grate of brass, to be 
 j)laces for the staves. 6 And he made the staves of shittah wood, 
 and overlaid them with brass. 7 And he put the staves in the rings 
 on the sides of the altar to bear it withal : hollow, of boards made ho 
 it. § 80. 
 
 8 And he made the laver of brass, and its stand of brass, of the 
 mirrors of the women who attended at the door of the tent of meeting. 
 
 §81. 
 
 9 And he made the court; for the south side, southward, the hang- 
 ing of the court of fine linen twined a hundred cubits. 10 Their pil- 
 lars'twenty, and their sockets of brass twenty ; the hooks of the pil- 
 lars and their rods of silver. 11 And for the north side a hundred 
 cubits, their pillars twenty and their sockets of brass twenty ; the 
 liooks of the pillars and their rods of silver. 12 And for the west 
 side the hangings were fifty cubits, their pillars ten and their sockets 
 ten ; the hooks of the pillars and their rods of silver. 13 And for 
 the east side, eastward, fifty cubits. 14 The hangings fifteen cubits 
 for the wing; their pillars three and their sockets three. 15 And 
 for the other wing on this side, and on that side of the court gate, the 
 hangings were fifteen cubits ; their pillars three and their sockets 
 three. 16 All the hangings of the court round about were of fine 
 linen twined 17 And the sockets for the pillars were of brass, the 
 liooks of the pillars and their rods of silver, and the overlaying of 
 their chapiters of silver : and all the pillars of the court were joined 
 with rods of silver. 18 And the covering of the court gate was 
 wrought with needlework of blue and purple and crimson and fine 
 linen tmued : and twenty cubits was the length, and the height in 
 the breadth five cubits, matching the hangings of the court. 19 And 
 their pillars lour, and their sockets of brass four ; their hooks of silver, 
 and the overlaying of their chapiters and their rods of silver. 20 And 
 all the pins for the tabernacle and for the court round about were of 
 brass. 23 § § § 82. 
 
 21 These are the accounts of the tabernacle, the tabernacle of the 
 testimony, that was counted at the word of Moses, the service of the 
 Levites by the hand of Ithamar, son of Aaron the priest. 22 And 
 Bezalel, son of Uri, son of Hur, of the tribe of Judah, made all that 
 the Lord commanded Moses. 23 And with him Aholiab, son of 
 Ahisamak, of the tribe of Dan, an artificer and designer, and an 
 
 Z 
 
354 THE FURNITURE OF THE COURT. 
 
 embroiderer in blue and in purple and in crimson and in fine linen. 
 
 24 All the gold that was used for the work in all the work of the 
 sanctuary, even the gold of the offering, was nine and twenty talents, 
 and seven hundred and thirty shekels, by the shekel of the sanctuary. 
 
 25 And the silver of those who were numbered of the assembly was 
 a hundred talents, and a thousand and seven hundred and five and 
 seventy shekels, by the shekel of the sanctuary. 26 A beka for the 
 poll, the half shekel by the shekel of the sanctuary, for every one 
 passing into the numbered from twenty years old and upward, for six 
 hundred thousand and three thousand and five hundred and fifty. 27 
 And the hundred talents of silver went for casting the sockets of the 
 sanctuary and the sockets of the vail ; a hundred sockets for a hundred 
 talents, a talent for a socket. 28 And of the thousand and seven 
 hundred and five and seventy shekels made he hooks for the pillars, 
 and overlaid their chapiters, and rodded them. 29 And the brass of 
 the wave-offering was seventy talents and two thousand and four hun- 
 dred shekels. 30 And with it he made the sockets for the door of 
 the tent of meeting, and the brazen altar and the brazen grate for it, 
 and all the vessels of the altar ; 31 And the sockets of the court 
 round about and the sockets of the court gate; and all the pins of 
 the tabernacle and all the pins of the court round about. 
 
 This chapter describes the construction of the altar of burnt- 
 offering, the laver and the court in which they were placed, 
 and ends with an account of the metals employed in the work. 
 
 V. 1-20 correspond with chap, xxvii. 1-8, xxx. 18, and 
 xxvii. 9-18. 
 
 V. 21-31. This passage refers to xxx. 11-16, and xxvii. 19. 
 It is an account of the metals required for the sanctuary. 
 That luas counted refers directly to the tabernacle, concerning 
 which the account was kept. By the hand of Moses, at his 
 order. The service of. This reckoning was the business of 
 the Levites under the superintendence of Ithamar. v. 25, 26. 
 The silver' of those that ivere numbered, of the assembly. The 
 order given in xxx. 11-16, including the payment of a beka 
 for eveiy male fi'om twenty years old and upwards, had been 
 so far executed, probably on the day of atonement. The sum 
 of the class numbered is 603,550. This was an important 
 part of the service of the Levites (v. 21). This census was 
 completed by the examination of the documents and the draw- 
 ing up of an authenticated register about half a year after, 
 
EXODUS XXXVIII. 21, 31. 355 
 
 of which Avc liavc an account in the first chapters of Numbere. 
 V. 27, -8. From these verses it appears that a talent wjis ecpial 
 to 3000 shekels. Reckoning the shekel at 220 grains, we 
 find tliat the gold amounts to nearly 3350 pounds troy 
 weight, the silver to nearly 11,52G pounds, and the Lrass to 
 nearly 8112 pounds. 
 
 The Israelites had left Egypt the year in which they made 
 this contribution for the coi»struction of the tabernacle. 
 Though many of them were employed in servile labours, yet 
 the people tus a whole must have been possessed of consider- 
 able wealth. To this the Egyptians made a considerable 
 accession at their departure. The sum here contributed is 
 moderate in comparison with the enormous treasures amassed 
 by the Assyrians, the Babylonians, the Arabians, and the 
 Egyptians themselves. 
 
 CHAP. XXXIX. THE PRIESTLY GAIUVIENTS. 
 
 And of the blue, and the purple, and the crimson tliey made gar- 
 ments of office to minister in the sanctuary : and they made the holy 
 garments for Aaron, as the Lord commanded Moses. 1[ Gl. 
 
 2 And lie made tlie ephod of gold, of blue, and purple, and crimson, 
 and ihio linen twined. 3 And tliey beat out thin plates of gold, and 
 cut threads to work in amid the Idue, and the purple, and the crim- 
 son, and tlic fine linen twined, with cunning work. 4 Shoulder-straps 
 made they for it joining it ; at the two edges thereof was it joined. 
 6 And the belt for fastening it, that was upon it, was of tlie same, 
 according to the work thereof; gold, blue, and purple, and crimson, and 
 fine linen : as the Lord commanded Moses. § 83. 
 
 G And they wrought onyx stones enclosed in ouches of gold, en- 
 graven, like the engravings of a signet, witli the names of the sons of 
 Israel. 7 And he put them on the shoulders of the ephod, to bo 
 stones of memorial for the suns of Israel, as the Lord commanded 
 Moses. ^ G2. 
 
 8 And he made the breastplate of cunning wmk, like the work of 
 the ephod ; of gold, blue, and purple, and crimson, and twined fine 
 linen. 9 It was square ; double made they the breastplate ; a span 
 its length, and a span its breadth, being doubled. 10 And they sot 
 in it four rows of stone, a row of sardius, topaz, and emerald, the first 
 row. 1 1 And the second row, a carbuncle, a sapphire, and a diamond. 
 
356 THE PRIESTLY GARMENTS. 
 
 12 And the third row, a ligure, an agate, and an amethyst. 13 And 
 the fourth row, a chrysolite, an onyx, and a jasper, inclosed in ouches 
 of gold in their settings. 14 And the stones were engraven with 
 the names of the sons of Israel, these are twelve according to their 
 names, with the engravings of a signet, each with its name for the 
 twelve tribes. 1 5 And they made on the breastplate attaching chains 
 of wreathen work, of pure gold. 16 And they made two ouches of gold, 
 and two rings of gold, and put the two rings on the two ends of the 
 breastplate. 17 And they put the two cords of gold upon the two 
 rings on the two ends of the breastplate. 18 And the two ends of the 
 two cords they fastened in the two ouches, and put them on the shoul- 
 ders of the ephod in front of it. 19 And they made two rings of gold, 
 and put them on the two ends of the breastplate, on the border of it, 
 which was on the farther side of the ephod inward. 20 And they 
 made tAvo rings of gold and put them on the two shoulder-straps of the 
 ephod beneath in the front of it, over against the joining thereof, above 
 the belt of the ephod. 21 And they bound the. breastplate by its 
 rings unto the rings of the ephod with a lace of blue to be upon the 
 belt of the ephod, that the breastplate be not loosed from the ephod ; as 
 the Lord commanded Moses. ^ 63. 
 
 22 And he made the robe of the ephod of woven work, all of blue. 
 23 And the hole of the robe was in the midst of it, as the hole of a 
 habergeon ; a binding was on the hole of it around, that it might not 
 be rent. 24 And they made upon the hem of the robe pomegranates 
 of blue and purple, and crimson twined. 25 And they made bells of 
 pure gold, and put the bells between the pomegranates, upon the hem 
 of the robe around between the pomegranates. 26 A bell and a 
 pomegranate, a bell and a pomegranate, on the hem of the robe around, 
 to minister therein ; as the Lord commanded Moses. § 84. 
 
 27 And they made the coats of fine linen, of woven work, for Aaron 
 and for his sons ; 28 And the mitre of fine linen and the goodly 
 bonnets of fine linen, and the linen breeches of fine linen twined : 29 
 And the girdle of fine linen twined, and blue and purple and crimson, 
 of needle-work ; as the Lord commanded Moses. § 85. 
 
 30 And they made the plate of the holy crown of pure gold, and 
 wrote upon it a writing like the engravings of a signet. Holiness to 
 THE Lord. 31 And they put upon it a lace of blue to fasten it on the 
 mitre above ; as the Lord commanded Moses. § 86. 
 
 32 Then was finished all the service of the tabernacle of the tent 
 of meeting : and the sons of Israel did according to all that the Lord 
 commanded Moses, so did they. ^ 64. 
 
 33 And they brought the tabernacle to Moses, the tent and all its 
 vessels ; its taches, its boards, its bars and its pillars and its sockets : 
 
EXODUS XL. 357 
 
 34 And tlic covering of rams' skins dyed red, and the coverinj,' of 
 badgers' skins, and the vail of covering ; 35 The ark of the testimony 
 and tlie staves tliereof and tlie mercy-scat ; 3G TIk; table, all its ves- 
 sels and the shew-bread ; 37 The pure candlestick, the lamps thereof 
 the lamps of the ordering, and all its vessels, and the oil for the light; 
 
 35 And the altar of gold, and the anointing oil, and the incense of 
 perfumes, and the cover for the tent door ; 39 The altar of brass, and 
 its grate of brass, its staves and all its vessels, the laver and its stand ; 
 40 The hangings of the court, its pillars and its sockets, and the cover 
 for the court gate, its cords and its pins ; and all the vessels of the 
 service of tlu; tabernacle for the tent of meeting : 41 The garments 
 of office to minister in the sanctuary ; the holy garments for Aaron the 
 priest, and the garments of his sons to serve as priests therein. 
 42 According to all that the Lord commanded Moses, so did the sons of 
 Israel all the service. 43 And Moses saw all the work, and, lo, they 
 liad done it, as the Lord had commanded, so had they done : and 
 Moses blessed them. ^ G5. 
 
 This chapter contains the making of the priestly attire, the 
 ephod, the breast-plate, the robe, tlie coats, the mitre and bon- 
 net, the girdle and the plate of the holy crown ; and the 
 presenting of the whole to Moses for inspection and approval. 
 
 V. l-3i2. The articles of dress are here no doubt arranged 
 in the order of manufacture. 
 
 V. 33-43. The finished articles are enumerated in detail. 
 V. 8G. And the sluiv-hreud. This is included here as an ac- 
 companiment of the table for which all the requisite materials 
 were provided, v. 37. So "the oil for the light" was ready. 
 V. 38. Tlie anointing oil and the incense of perfumes had also 
 been compounded by the perfumer, v. 43. This verse reminds 
 us of Gen. i. 31. And Moses blessed them in token of his 
 approval of the manner in which they had executed the work. 
 
 CHAP. XL. THE TABERNACLE SET UP. 
 
 And the Lord spake unto Moses, saying, 2 On the first day of the 
 first month shalt thou set up the tabernacle of the tent of meeting. 3 
 And thou shalt put therein the ark of the testimony, and cover the 
 ark with the vail. 4 And thou shalt bring in the table and arrange the 
 order thereof; and thou shalt bring in the candlestick and set up the 
 lamps thereof. 5 And thou shalt set the altar of gold for incense 
 
358 THE TABERNACLE SET UP. 
 
 tefore the arlc of tlie testimony, and put the hanging of the door to the 
 tabernacle. 7 And thou shalt set the altar of burnt-offering before the 
 door of the tabernacle of the tent of meeting. 7 And thou shalt set the 
 laver between the tent of meeting and the altar, and put water therein. 
 8 And thou shalt set up the court around, and put the cover at the 
 court gate. 9 And thou shalt take the anointing oil, and anoint the 
 tabernacle and all that is therein : and shalt hallow it and all its 
 vessels, and it shall be holy. 10 And thou shalt anoint the altar of 
 burnt-oflfering and all its vessels ; and thou shalt hallow the altar, and 
 the altar shall be most holy. 1 1 And thou shalt anoint the laver and 
 its stand, and. hallow it. 12 And thou shalt bring Aaron and his sons 
 unto the door of the tent of meeting, and wash them with water. 1 3 
 And thou shalt clothe Aaron with the holy garments ; and shalt anoint 
 him and hallow him. and he shall serve me as priest. 14 And thou 
 shalt bring his sons and clothe them with coats ; 15 And thou shalt 
 anoint them, as thou didst anoint their father, and they shall serve m.e 
 as priests : and their anointing shall be to them a perpetual priesthood 
 for their generations. 16 And Moses did according to all that the 
 Lord commanded him, so did he. § 87 
 
 17 And it came to pass in the first month in the second year, on the 
 first day of the month, that the tabernacle was setup. 18 And Moses 
 set up the tabernacle, and fastened its sockets, and set on the boards 
 thereof, and put in the bars thereof, and set up its pillars. 19 And 
 he spread the tent over the tabernacle, and put the covering of the 
 tent upon it above ; as the Lord commanded Moses. § 88. 
 
 20 And he took and put the testimony in the ark, and set the staves 
 on the ark ; and. put the mercy-seat upon the ark above. 21 And he 
 brought the ark into the tabernacle, and put on the vail of covering 
 and covered the ark of testimony ; as the Lord commanded Moses. 
 
 §89. 
 
 22 And he set the table in the tent of meeting on the side of the 
 tabernacle northward, without the vail. 23 And he laid in order upon 
 it the bread before the Lord ; as the Lord commanded Moses. § 90. 
 
 24 And he set the candlestick in the tent of meeting over against 
 the table, on the side of the tabernacle southward. 25 And he set up 
 the lamps before the Lord ; as the Lord commanded Moses. § 91. 
 
 26 And he set the altar of gold in the tent of meeting -before the 
 vail. 27 And burnt on it incense of perfumes ; as the Lord com- 
 manded Moses. § 92. 
 
 28 And he put the cover of the door on the tabernacle. 29 And 
 the altar of burnt ofiering set he at the door of the tabernacle of the 
 tent of meeting ; and offered upon it the burnt-oflfering and the meat- 
 oflfering ; as the Lord commanded Moses. § 93. 
 
EXODUS XL. 1-22. 35 D 
 
 30 And lie sot the laver between the tent of nieotinf,' and tlie altar, 
 and put water therein for washing. 31 And Moses and Aaron and 
 his sons shall wash their hands and their feet thereout ; 32 When 
 they go into the tent of meeting, and when they draw near to the altar, 
 they wash ; as the Lord commanded Moses. § Ui. 
 
 33 And he set up the court around the tabernacle and the altar ; 
 and put on the cover of the court gate : and Moses finished the 
 work. ^ 5G. 
 
 34 And the cloud covered the tent of meeting ; and the glory of 
 the Loud lilled the tabernacle. 35 And Moses was not able to enter 
 the tent of meeting, because the cloud abode thereon, and the glory of 
 the Lord filled the tabernacle. 36 And when the cloud was lifted up 
 from over the tabernacle, the sons of Israel set out in all their journeys. 
 37 And if the cloud was not lifted up, then they did not set out 
 till the day when it was lifted up. 38 For the cloud of the Lord was 
 upon the tabernacle by day, and the fire was on it by night, in the 
 eyes of all the house of Israel in all their journeys. 
 
 This chapter contains the setting up of the tabernacle, in- 
 cluding the commencement of the prescribed services ; and the 
 manifestation of the divine presence and grace in the sanctuary. 
 
 V. 1-1 G. The command is issued for the rearing of the 
 tabernacle, and the anointing of it and all its vessels and 
 ministers, v. 9-15. This anointing is to signify the hallowing 
 or setting of them apart to a holy use. Everything here has 
 been tainted with the presence of sin. The sinner must be 
 sanctified in order to be received again into the fellowship of 
 his maker. The great agent of sanctification is the Holy 
 Si>irit. His purifying work is here typified by the anointing 
 with oil. 
 
 V. 17-22. We have then an orderly detail of the execution 
 of the first part of this command, v. 17-19. The date of the 
 rearing of the tabernacle is the first day of the first month of 
 the second year (see on xxxiv. 28). v. 20, 21. After the 
 rearing of the tabernacle, the testimony, that is, the two tables 
 of stone with the ten commandments engraven on them, is 
 placed in the ark, and the ark with the mercy-seat in the 
 most holy place, v. 22, 23. The table is placed on tlie north 
 side of the holy place probably at the middle of the wall. 
 The shew bread is set in order upon it. v. 24, 25. The 
 candlestick occupies the corresponding place on the sout^ side. 
 
360 THE TABERNACLE SET UP. 
 
 Its lamps are set on. v. 26, 27. The altar of gold is placed 
 before the vail at the middle points. The incense is kindled 
 upon it. V. 28, 29. The altar of brass in the middle between 
 the two sides, say twenty-five feet from the gate of the court. 
 The burnt-offering and the meat-offering are offered upon it. 
 V. 30-32. The laver we may suppose to be twenty-five feet 
 from the altar, and from the door of the tent of meeting. 8hall 
 wash, will have washed whenever they proceed to the altar 
 or the sanctuary, v, 32. Wash. This expresses the rule and 
 custom of those engaged in the service of the tabernacle, v. 
 33. The whole is completed by the erection of the court. We 
 observe in the rearing up of the tabernacle that every part of 
 the ritual service is declared to be commenced, as the cor- 
 responding part of the furniture is put in its place, the bread 
 laid on the table, the lighted lamps set on the candlestick, 
 the incense kindled on the altar of gold, and the appropriate 
 offerings made on the altar of brass. This may mean either that 
 these acts were done on the instant or in the due course of events. 
 In the absence of any reason to the contrary we may presume 
 the former to be the fact. In this case the setting up of the 
 service corresponds with the history of salvation. The ark 
 with its inclosed testimony, mercy-seat and overshadowing 
 cherubim, indicates the purpose of salvation in the mind of 
 the present Deity. The bread, the light, and the incense 
 shadow forth the actual blessings and privileges of the saved 
 on account of the atonement yet to be made. The altar of 
 brass and the laver are the emblems of atonement and 
 renewal eventually accomplished in the history of mankind. 
 The process for the individual is now reversed. When the 
 burnt-offering and meat-offering have ascended the altar, the 
 atonement has been typically made and accepted. When the 
 priest cleanses himself at the laver the internal holiness is 
 symbolised. Then follows the intercession represented by the 
 incense on the golden altar. After that the full communion 
 of holiness and blessing. And lastly the union with God is 
 sealed for ever. 
 
 V. 34-38. Then follows an event of solemn import, which 
 is best expressed in the sim])le language of the text. Moses 
 was not able. In the first overwhelming display of the divine 
 glory, the tabernacle was not to be approached by man. The 
 
KXdDIS XI,. !jf;i 
 
 after proceedings, however, are not here recorded. We have 
 to wait for them till we reach the subsequent books. Thi.s 
 manifestation of the divine glory indicates the acceptance of 
 the tabernacle and of the worship that is now commenced in 
 it. V. 36. When ike cJond was lifted tip. This intiniat<!.s 
 that from this time forward the cloud continued resting on the 
 tabernacle. The lifting of it u]) wjis the signal of departure. 
 The cloud by day and the iire by night wore conspicuous be- 
 fore the eyes of " all the house of Israel in all their journeys." 
 Young and old, male and female, the numbered and marshalled 
 host and the wandering clans tending their flocks and herd.s, 
 were alike spectators of this wondrous sign ofHhe divine pre- 
 sence, of the central encampment of their race, and of their 
 perfect security under the divine protection. With this beau- 
 tiful thought and cheerino; fact the sacred writer closes his 
 account of an act which is the consummation of the exodus. 
 Some circumstances antecedent to the rearing of the taber- 
 nacle, and many inseparably connected with it, have yet to be 
 recorded. But the fine taste of the narrator taught him that 
 the descent of the divine glory npon the erected tabernacle 
 was the fitting conclusion of this stage of his unparalleled 
 narrative. 
 
 The nations of the earth are no longer visibly one on the 
 momentous question of allegiance to God. The holy nation 
 has publicly come out from the world. The great body of 
 mankind has become gradually more and more estranged from 
 the true and living God. Four hundred and thirty years ago, 
 Abraham has been called to separate himself from his father's 
 home and land in pre])aration for this sad event. And now, 
 when the process of human ungodliness is come to a head, a 
 little nation sprung from him stands forth as a witness for 
 God, a light in the midst of darkness, and a salt that is yet to 
 preserve the earth. This little people is itself the type and 
 germ of all coming stages of the kingdom of God on earth. 
 Cradled in persecution, it yet escapes to the wilderness, and is 
 fed with manna from the sky, and water from the rock, by the 
 omnipotent word of God. Its conscience is awakened by the 
 promulgation of the moral law, and then led from the (Uspair 
 of guilt to the calmness of peace with Cxod through the sym- 
 bolic propitiation of the tabernacle. In the infancy of its 
 
362 
 
 THE TABERNACLE SET IIP. 
 
 mind it is wisely and kindly trained by the use of appropriate 
 vsymbols to grasp the transcendent thoughts of mercy and 
 truth, of I'ighteousness and peace, of atonement, of redemption 
 and regeneration. The roots of bitterness again and again 
 burst through the soil and shoot up into a baneful luxuriance. 
 Nevertheless, the planting of the Lord has taken root, and has 
 been growing and gathering strength again after many storms 
 and amidst many thorns through all the course of time. If 
 Genesis tells of that first disobedience that brought death into 
 the world of mankind. Exodus speaks with cheering hope of 
 that suffering but surviving obedience that brings eternal life 
 to the returning penitent. These two books, then, contain 
 the pith and marrow of the ancient gospel ; Leviticus and 
 Numbers being subsidiary, and Deuteronomy a recapitulation. 
 From the death of Joseph, the last event in Genesis, to the 
 rearing of the tabernacle, is an interval of about 140 years, 
 as may be gathered from the following table : — 
 
 Interval. 
 
 Age. 
 
 Event. 
 
 Death. 
 
 30 
 
 175 
 
 2078 
 
 2183 
 
 CO 
 
 180 
 
 2108 
 
 2288 
 
 91 
 
 147 
 
 2168 
 
 2315 
 
 39 
 
 110 
 
 2259 
 
 2369 
 
 (71) 
 
 
 2298 
 
 
 (59) 
 
 
 2369 
 
 
 (80) 
 
 
 2428 
 2508 
 
 
 Auraham called, to Isaac's birth, 
 Isaac born, to Jacob's birth, . . 
 Jacob born, to Joseph's birth, . 
 Joseph born, to Jacob's descent, 
 Jacob's descent into Egypt, . . 
 
 Joseph's death, 
 
 Moses born, 
 
 Exodus, 
 
 Date of call of Abraham, 
 From call to Exodus, 
 
 2078 
 430 
 
 Date of Exodus, 
 
 2508 
 
 ^ 
 
 TlRNBri,!. AMI .SI'KARS HKIXII-.RS, Kl>INni!RCH. 
 
In Demy Sc.»., I'rirr KM 0,/. 
 
 A CRITICAL AND EXEGETICAL 
 
 COMMENTARY 
 
 ON TUK 
 
 BOOK OF GENESIS, 
 
 WITH A NEW TRANSLATION, 
 
 JAMES G. MURPHY, LL.D.; T.C.D. 
 
 FR0FES30K OF HEBREW, DKLFAST. 
 
 " This Commnntary, by Hr Murpliy, is one of the most vahiabh) and edifyinpf con- 
 tributions to a right interpretation of Genesis with which it lias heen our privih'fre to 
 meet. Without any unnecessary parade of learninfr, it is r(])Ieto with tlio rieliest 
 Hebrew scholarship ; and wo can unhesitatingly assure many of our reaiU-r-s that they 
 will tind it a work of most massive scholarship, abounding in rich and noble thought, 
 and remarkably fresh ami sugt:estivo."—Kvan</elicaLU(if/(iziue. 
 
 "We congratulate the Church on the appearance of this volume. It is one more 
 evidence that, as critics and theologians, her professors aro equal to their momentous 
 tiisk. We thank Dr. Murphy for his book. We commend it cordially; and we trust 
 he may see it his duty to proceed, and bo spared to give us the well-digested results of 
 sound criticism, at least on the Pentateuch." — /■Jraiif/tlical Witness. 
 
 " On the whole, llr. Muiphy has conferred a great service on a difficult department 
 of Scriptural learning, and wo tender him our best thanks." — Chrical Journal. 
 
 "After an attentive perusal of the volume, we aro free to say that Dr. Murphy has 
 executed it in a highly creditiible manner. We regard this Critical Exposition as 
 occupying a high place in sacred literature — as furnishing much aid to the careful 
 student of the sacred originals— and as sujiplying a powerful refutation tt) the soi)his- 
 tical reasonings, unsupported theories, and absurd speculations of Bishop Colenso, 
 Dr. Davidson, and numerous rationalist critics of Germany and other countries." — 
 Covenanter. 
 
 "Dr Murphy is already well known as a man of much leaniing and piety; and this 
 volume will largely increase the high estimation in which his liiblical scholarship and 
 critical acumen are so deservedly held, while it will commend his name as a !>o'jnd 
 expositor of Scripture to a wide circle of readers in England and Scotland.'" — Monthly 
 Messenger. 
 
 " This is emphatically a great work. The subject is great, ami so is the execution. 
 It bears a considerable resemblance to our German authorship; there is the same 
 minuteness, fulness, erudition, and elaboration. It is exhaustive of tiie Cireat Hook on 
 whtch it rests, and is to bo viewed as every way a most valuable contribution to our 
 biblical literaturii.'"—f '///•('«//«« Witness. 
 
 " Dr Murphy now adds to these the most thorough, satisfactory, and exhaustive 
 commentary upon the book of Genesis that has yet been written in the English 
 t<.)ngue."— Dr Thompson, Xcw York. 
 
 "To our view this is one of the best commentaries on any book of Scripture to be 
 found in the English language. Wo speak of it as a whole; at once of its methods, 
 and of what it actually does. The thoughts flow fresh from the fountJiin-head of an 
 original and independent thinker. This work of Dr Murphy's is one of high scientific 
 value, as well as of unqnestionable scholarly ability and Uiste." — Witness. 
 
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 thought, of clear, [lenetrating criticism, and of ripe and able scholarship. ' — J'<itri<il. 
 
 " We cordially commend this work to our readeiti, as the fruit of ripe scholar.-kip 
 and independent thought This commentiry is alike valuable for what it suggests, 
 and for the light reflected on the modes of Hebrew thought and diction. Such candid, 
 scholarly exposition furnishes the l>est reply to the hypcrcriticism of modern sceptirs. ' 
 — Daily lietnetii. 
 
 T. v(L T. ri.AHK. GEORCtE STREET, EDINBURGH. 
 
In Demy 8vo., Price 10s. Gd., 
 
 INSPIRATION: 
 
 THE INFALLIBLE TRUTH AND DIVINE AUTHORITY OF THE 
 HOLY SCRIPTURES. 
 
 BY JAMES BANNERMAN, D.D., 
 
 PROFESSOR OF THEOLOGY, NEW COLLEGE, EDINBURGH. 
 
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 at the topic in all its bearings.'' — British Quarterh/ Revieiv. 
 
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 literature ; most sound in its princiiDles, and able in its enunciation of them." — Churvh 
 and State Revieic. 
 
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 In Demy 8vo., Price 9s. 
 
 GEPilVIAN RATI0NALI8IVI 
 
 IN ITS RISE, PROGRESS, AND DECLINE. A CONTRIBUTION TO 
 THE CHURCH HISTORY OF THE 18th AND 19th CENTURIES. 
 
 BY DR. K. HAG ENBACH. 
 
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 veteran in this field, and this volume is the ablest, and is likely to be the most useful 
 of his works." British Qum^terly Review. 
 
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 In Demy 8vo., Price 10s. 6d. 
 
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DATE DUE 
 
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