NOTES, CRITICAL AND PRACTICAL, ON TIlE BOOK OF EXODUS DESIGNED AS A GENERAL IIELP TO BIBLICAL READING AND INSTRUCTION. BY GEORGE BUSH, PROF. OF IIEB. AND ORIENT. LIT. N. Y. CITY UNIVERSITY. IN TWO VOLUME. VOL. 1. NEW-YORK:.PUBLISHED BY NEWMAN AND IVISON, 199 Broadway. CINCINNATI: MOORE & ANDERSON. AUBURN: J. C. IVISON & CO CHICAGO: S. C. GRIGGS & CO DETROIT; A. McFARREN. 1852. E TEI r. ) According to act of*Congress, in the year 1841, by GEORGE BUSH, In the Clerk's office of the District Court of the Southern District of NEW YoR.K. STEREOTYPED BY FRANCIS F. RIPLEY No. 128 Fulton Street, N.Y. INTRODUCTION. ~ 1. Title, Author, Scope, 4c. TIE designation given in our version to the second book of the Pentateuch, viz.'Exodus,' is derived directly from the Greek EroSos, exodos, varying only by the, Latinised termination us for os. The import of the term is that of going forth, emigration, departure, and is significant of the principal event recorded in it, to wit, the departure of the children of Israel from Egypt. According to Hebrew usage, though no where in the text itself, it is called'llh 11:' veelleh shemoth, and these are the names, from the. initial words of the book. This phrase, however, is sometimes abbreviated by the Jewish writers to the simple term nf]h shemoth, the names. That the authorship of this book is rightly ascribed to Moses, is proved by the arguments which go to ascertain the entire Pentateuch as the production of his hand. These are so fully detailed in our Introduction to Genesis, that it will be unnecessary to repeat them here. But we have in addition still more explicit evidence on this point. Moses testifies of himself, Ex. 24. 4, that he'wrote all the words of the Lord,' commanded him on a certain occasion, which words are contained in this book. Our Savior, also, when citing, Mark 12. 26, a certain passage from this book, calls it'the book of Moses.' And again, Luke 20. 37, he says,'Now that.the dead are raised, even Moses showed at the bush.' It is moreover to be observed that the books of the Old Testament are spoken of in the New, Luke 15. 31, as divided into two grand classes,'Moses and the prophets,' and in v. 16,'the law and the prophets;' so that all the Scriptures, besides'the prophets,' were written by Moses; in other words, the four books of the law' were written by him. There remains, therefore, no room for.doubt that Moses wrote the book of Exodus, and if any thing more were necessary to estab. lish its canonical character, it would be found in the fact mentioned by Rivet, that twenty-five passages are quoted from it by Christ and his Apostles in express terms, and nineteen as to the sense. As to the general scope of the book, it is plainly to preserve the memorial of the great facts of the national history of Israel in its earlier periods, to wit, their deliverance from Egypt, the kindness and faithfulness of God in their subsequent preservation in the wilderness, the delivery of the Law, and the establishment of a new and peculiar system of worship. All the particulars connected with these several events are given in the fullest and most interesting detail, and in such a manner as to compel in the reader the recognition of an overruling Providence at every step of the narration. There is perhaps no book in the Bible that records 4 INTRODUCTION. such an illustrious series of miracles, or that keeps the divine agency so con. stantly before the mind's eye. Nor are the moral lessons which it teaches less, prominent and striking. We find the Apostle Paul, 1 Cor. 10. 11, after having adverted to the course of Israel's experience as a nation, immediately adding,'Now all these things happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the world are come.' No sooner had he adverted to their privileges than he describes their chastisements, as inflicted to the intent that we should not so imitate their sin, as to provoke a visitation of the same vengeance. Indeed their whole history forms one grand prediction and outline of human redemption, and of the lot of the church. In the servitude of' Israel we behold a lively image of the bondage to sin and Satan in which the unregenerate are held captive. In the deliverance from Egypt is foreshown their redemption from this horrid thraldom; and the journey through the wilderness is a graphic program of a Christian's journey through life to his final inheritance in the heavenly Canaan. So also, without minute specification, tie manna of which the Israelites ate, and the rock of which they drank, as well as the brazen serpent by which they were healed, were severally typical of corresponding particulars under the Christian economy. Add to this, that under the sacrifices, and ceremonial service of the Mosaic institute, were described the distinguishing features of the more spiritual worship of the Gospel. It is necessary to bear in mind, if we would adequately understand the drift of the peculiar institutions which we find prescribed in the pages of this book, that the grand design of Heaven was to form the Israelites intt a distinct and independent people, and to unite them in one great political and ecclesiastical body ofwhom Jehovah himself was to be the ackowledged head, constituting what is familiarly known as the Jewish Theocracy. But upon this unique kind of polity, which never had a parallel in the case of any other nation on earth, we have reserved a more extended train of remark in the Introduction to the Second Volume of this work, where the reader will find the whole subject amply discussed. $ 2. ntMe occupied bp. the- fistory, Divisions i c. The' period embraced by the: history will be seen; from the following coni', putatiori:- From death of Joseph to birth of Moses,...... * 60 From birth of Moses to departure from Egypt,....81 From departure from Egypt to Tabernacle erected... 1; 142' Some make the perio dfrom the: death0 of Joseph to: thie birth of Mboses' to be' 6 years, which will' increase the sum total t'o 145 years, but tdie- differenie' is too' slight to' make it necessary to state the ground's of eitheir -alculatio,. fIt is to' b6 observed, however, that' nearly the, whole book is oacCpie'd' in the detail' of the events which occurred' ib the last year of'the period abdve mentioned. According to' the Jewish arrangement this book is divided into eleven ii 8 parashoth, or larger divisions, antd twenty sti^ e side'im, or smaller divisions' INTROPUCTION. 5 In..ur Bibles it is divided into-forty chapters, which..oordiog to the different subjects treated, may be classified as follows:I. The oppression of the Israelites in Egypi, ch.. 1. II. The birth and early life of Moses, ch., III. Thelegation of Moses,ch. 3, 4. 1-29. IV. The mission of Moses.,.and the infliction of the irst eight plagues, ch. 4. 29 —10. 21. V. The institution of the Passover, ch, 12..1-21 VI. The conclusion of the ten plagues, ch. 10. 21 —.. 21 —31. VII. The exodus, ch. 12. 31-37, and 40-42. YIII. The wanderings in the wilderness, from R emeses in Egypt to Mount Sinai, ch. 12. 37-40 to ch. 19. 1, 2. IX. Moses called up into the mount, and the preparation.of the people for the renewing of the Covenant, ch. 19. X. The moral law delivered, ch. 20. XI. The judicial and ceremonial law delivered, ch. 21-31. XII. The idolatry of the Israelites, and their punishment with the renewal of the Covenant, ch. 32-34. XIII. The offerings for and the construction of the tabernacle, ch. 35-39 XIV. The tabernacle erected, and covered by the cloud of the divine Presence, ch. 40. ~ 3. Commentators. Throughout the great mass of biblical criticism and exposition embodied in our own and foreign languages, there are comparatively few works devoted to the book of Exodus alone; nor is it always from these that the student or commentator can expect to derive the most valuable aid.' For the most part, the com. mentaries which embrace either the whole Scriptures, or extended portions of them, are the store-houses from whence the materials of exegetical illustration are to be sought.. Of these the Critici Sacri, the Synopsis of Pool, the Scholia of Rosenmuller, the Annotations of eclerc, Ainsworth, and Patrick, will always hold the chief rank in the estimation of the scholar, next to the Ancient Versions and Targums contained in Walton's Polyglot. The.se accordingly have been always at hand, as a constant tribunal of reference, through every stage of the pr.ogress of -the present work. But it is obvious at a glance, that so vast is the variety of subjects necessarily brought under review in the course of this book, that no one class of authorities will by any means suffice for its adequate elucidation. Philology, Geography, Antiquities, History, Architecture, the arts of Sculpture, Engraving, Dyeing, Weaving, Embroidering, to say nothing of the peculiar system of Law, Jurisprudence, and Worship, enjoined upon the Israelites, all prefer their claims for more or less of illustration at the hands of him who assumes the task of expounding in order the chapters of Exodus. It would scarcely be pos. sible, therefore, to enumerate all the works which have gone to constitute the apparatus for the present undertaking, without citing the entire list of biblical helps appended to the Introduction to the Notes on Genesis, besides a great multitude of others which are there omitted. In. fact, we know of no book in the Bible 06 INTRODUCTION. that demands so great a diversity of material -for its exposition as the second book of the Pentateuch. How far the various and voluminous sources of information, to which the author has had access, have been made available to his grand purpose in the execution of the present work, is a question that awaits the decision of his readers. A very minute specification might invite a more critical comparison, and present a more palpable contrast, between his advantages and his achievement, than would redound to the credit of his work. At the same time, he cannot in candor confess to any conscious lack of effort to do the utmost justice to every part of his self-imposed labor-if that may be called a la. bor, which has proved, from beginning to end, an unfailing source of pleasure.'The following catalogue is not given as complete, but merely as indicating, in addition to those already specified, the most important collateral aids to a full Critical and ethical developement of the sense of this remarkable book. I. Jewish and Christiano-Rabbinical Commentators. R.. SALOMONIS JARCHI, dicti RASCHI, Commentarius Hebraicus, in quinque fibros Mosis, Latine versus atque Notis Critics ae philologicis illustratus a rOH. FREDERICo BREITHAUPTO. Gothae, 1713. 4to. Jarchi, or Raschi, as he is usually called from combining, according to Hebrew usage, the three initial letters of his name ('l21), is generally placed by the Jews at the head of their commentators. Theycall him' the great light and'the holy mouth,' from the value attached to liis learned comments on the Law and the Prophets. These I have found occasionally to contain some happy verbal criticisms, and in the account of the construction of the tabernacle, in particular, his remarks are plain, common-sense, and valuable; but in the main he indulges in the characteristic silly conceits of the Rabbins, and his style, with all the aid it derives from Breithaupt's excellent notes and paraphrases, is so ob. scure as to render him of little service to one who cares not for words without meaning. He was a native of Troyes in Champagne, and died, A. D. 1180. R. IlsAAc ABARBANELIS Commentarius in Pentateuchum Mosis, cura Henrici.. Van Banshuisen. Hanoviae, 1710. Folio. Rabbi Abarbanel, orAbravanel, as the name is sometimes written, was a Portuguese Jew, who flourished in the fifteenth century, and wrote commentaries on the Pentateuch, the whole of the Prophets, and some other books of Scripture. He also is highly esteemed by his countrymen, and though an exceedingly bitter enemy of Christianity, yet Father Simon says of him,'We may, in my opinion, reap more advantage in Scripture-translation from R. Isaac Abravanel, than from any other Jew. He has written in an elegant and perspicuous style, although he is too copious and sometimes affects rhetoric more than strict fidelity to the sacred text.' As the' volume abovementioned came into my hands only at a very advanced stage of my own work, I have been unable to make any direct use of it. Through the medium of Rosenmuller and Cartwright, however, his remarks have occasionally found their way into my Notes. CHRISTOPHORI CARTWRIGHT Electa Targumico-Rabbinica; sive Annotationes in Exodum ex triplict Targum. Lond. 1653. 8vo. This is a valuable work, purely critical, made up almost entirely of materials drawn from the Rabbinical commentaries and the Chaldee and other ancient versions. It is used much oftener than quoted by Rosenmuller. AINSWORTH'S (H.) Annotations upon the Second Book of Moses, called Exodus. Lond. 1639. Fol. INTRODUCTION. 7 This is the second part of the author's invaluable work on the Pentateuch. It is rich in pertinent citations from Jewish sources, and in that kind of verbal criticism which consists in laying open the usus loquendi of the original is entirely without, a parallel. LIGHTFOOT'S Handful of Gleanings out of the Book of Exodus. Works (Pitman's Ed. in 13 vols.), Vol. II. p. 351-409. - This is a collection of remarks critical, chronological, historical, and talmudical upon detached portions of Exodus. As in all Lightfoot's works, some of his observations are of considerable value, others of very little. II. Christian Commentators. WILLETTS Hexapla in Exodum; that is, a sixfold commentary upon the Book of Exodus, according to the Method propounded in the Hexapla upon Genesis. Lond. 1608. Folio. A voluminous and tedious Commentary, but not without its value, especially as embodying and usually confuting the interpretations of the Romanists.;He compares also the various versions and deduces doctrinal and moral inferences. RIVETI'S (ANDR.) Opera Theologica. Rotterdam, 1651. 2 Tom. Folio. The first of these huge volumes contains the author's Exercitations on Genesis and Exodus. They are very elaborate and generally judicious, but marked with the prolixity of the seventeenth century. At the present day they are merely commentaries for commentators. HoPIuNs' (Wr.) Corrected Translation of Exodus, with Notes critical and explanatory. Lond. 1784. 4to. Said to be i work of little value. III. Miscellaneous and Illustrative Works. - PICTORIAL BIBLE with Wood-cuts and Original Notes. Lond. 1836-8. 3 vols. Roy. 8vo. For a character of this very valuable work see the Preface to my Notes on Genesis. The Pictorial History of Palestine,' now in course of publication by the same author, is a work of similar character, and abounding with rich materials for illustrating the Old Testament history. BUDDICOM's Christian Exodus, or the Deliverance of theIsraelites from Egypt, practically considered in a series of Discourses. Lond. 1839. 2 vols. 12mo. BAHE's Symbolik des Mosaischen Cultus (Symbolism of the Mosaic Worship). Heidelb. 1837-9. 8vo. An exceedingly curious and valuable work, entering into the most profound re. searches respecting the symbolical character of the Tabernacle and Temple ritual. GRAVES' (RICH.) Lectures on the Four Last Books of the Pentateuch. Lond. 1815, 2 vols. 8vo. FABER'S (G. S.) Horm Mosaicae; or a Dissertation on the Credibility and Theology of the Pentateuch. Lond. 1818. 2 vols. 8vo. The leading object of this work is to establish the authenticity of the Penta. teuch, by pointing out the coincidence of its facts and statements with the remains of profane antiquity, and their connexion with Christianity. It is a pro. duction ofgreat value to the biblical student. ft.-Tratise oA the Patrarchal, ALnevytical, and.Christi.an Dispensations. Lond. 1823.' 2 vols. 8vo. This Treatise exhibits all the strong masculine sense, and extensive classical erudition that distinguish the author, but from its greater license of hypothesis in particular parts is perhaps generally less esteemed than the'Horae Mosaicm' mentioned above. The attentive reader, however, cannot but derive fiom it many very important ideason the subject of sacred antiquity. His refutation of sQme of Warburton's b.old positions is eminently s.ccessful OUTRAM'S (W W.) Two issert.,tions on Sac.rific.;,translted by Allen,.LQnd. 1817. 8vo. A standard work on the subje,t.of which it treats,.:MICHAEIUS'.(J. D.) Commentaries on the Laws of Moses; translated by Smith. Lond. 1814. 4vols.8vo. The value of this, the main work of its author, depends upon the degree to hiich it is imbued with the genius of Orientalism, and the sagacity discovered in tracing the connexion between the institutions of IVoses and the various influences of climate, manners, hereditary usages, and other national characteristics which may be supposed to have governed their adoption. Its great fault is its treating the Mosaic jurisprudence and ritual as if it originated with Moses rather'than with God. It is also occasionally.disfigured with a levity and grossness vpry unsuited to its subject. Yet it throws too much light on the wisdom and design of the Levitical code not to be on the whole a very valuable, as well as very interesting work..ROBINsoaN's (Prof. E.) Biblical Researches in Palestine, Mount Sinai, and Arabia Petriea. A Journal of Travels in the year 1838, by E. Robinson, and E. Smith; undertaken in reference to Biblical Geography; with new Maps and Plans. New York, 1841. 3 vols. 8vo. From no source have I experienced greater regret in looking back upon the execution of my task, than in not havingbeen able from the late date of its pub. lication, to avail myself of the rich topographical treasures contained in this work. In all that relates to the geography of the land of Goshen, the region of the Jgraelites' sojourn in Egypt; to the route from thence to the Red Sea; to the paisspge of thati sa; to.the wilderness of Sin; and to the interesting jlocal ities fithe sinai tract,the researcie.Qf ofte A.merican tryayelers haye ettled a imultitude of disputed points, and if fact opened a new era in the progress of Biblical geography. The very maps themselves are sufficient to have produced this result even had the matter of the journal been wanting. Both together form a noble contribution to the cause of sacred science, of which the age and the country that have given birth to it may well be proud. The portion of the work which treats of Palestine I have not yet seen, though I am assured by the author that it contains more of discovery than any other. THE BOOK OF EXODUS. CHAPTER I. came into Egypt; every man and jN OW athese are the names of his household came with Jacob. the children of Israel, which 2 Reuben, Simeon, Levi, and Judah, a Gen. 46, 8.-ch. 6. 14. 3 Issachar, Zebulun, and Benjamin, CHAPTER I. portance to confirm faith than to gratify The prominent subject of the book curiosity. upon which we now enter, as intimated 1. Now these are the names. Heb. by its title, is the wonderful deliverance l'lh1 t7l ve-elleh shemoth, and these of the nation of Israel from their bond- are the names. The use of the Hebrew age in Egypt. But as this and all the copulative q and is peculiar. Though great events in the history of that peo- its ordinary office in a continuous narple were matters of express prediction rative is that of a connective, yet it and promise.on the part of God; the frequently occurs at the beginning of a sacred writer commences his narrative book where it can have no reference to with a virtual commentary on the prom- any thing preceding, as Est. 1. 1,' Now ise made to Abraham, Gen. 15. 5, that it came to pass.' Heb. And it came to his seed should from small beginnings pass. Compare Ruth 1. 1, Ezek. 1. 1. eventually become as numerous as the Here, however, as well as in the cornstars of heaven and as the sands on the mencement of the two following books, sea shore. Though the migration of it is probably to be taken in its conJacob's family from Canaan to Egypt, nective sense, indicating the continuaand the oppression to which they were tion of the foregoing narrative. The subjected, would seem to have threat- books of Moses appear not to have been ened the complete frustration of the orginally divided, as at present, into divine purposes in regard tothe increase five separate portions, but to have conof Abraham's seed, yet the writer shows stituted one unbroken volume. This is that notwithstanding it was but a, mere inferred from the manner in which the handful of that seed that was sown in the writings of Moses are quoted in the adverse soil of Egypt, yet the harvest New Testament, where no such distincwhich sprung from it was vast beyond tion is recognized.. See Luke 16. 31. conception, and such as to illustrate -~I Which came. Heb. tf1h^t habthe divine veracity in the most glorious baim, which (were) coming. See Note manner. Many interesting incidents on Gen.. 46.8. — Every man and his had no doubt occurred between the household. Heb. h lZq Ad ishu-betho, death of Joseph and the incipient bond- every one and his house. Chal.' Every age of Israel; but these are passed over one and the men of his household.' On in silence because they did not bear this frequent sense of the term' house' particularly upon the fulfilment of any see Note on v. 21. Gr. CEa7ro0 7ravJlKt, special prediction. But God would have each with his whole household. Nothing lost that was essential to the 2-4. Reuben, Simeon, &c. In this proof of his faithfulness in his covenant enumeration the sons of the handmaids relations. He deems it of more im. are reckoned last, which accounts for 10 EXODUS. [B. C. 1706. 4 Dan, and Naphtali, Gad, and souls: for Joseph was in Egypt Asher. already. 5 And all the souls that came out 6 And c Joseph died, and all his of the loins of Jacob were b seventy brethren, and all that generation. b Gen. 46. 26, 27.-ver 20. Deut. 10. 22. c Gen. 50. 26. Acts. 7. 15. Benjamin's occupying the seventhplace 7. 14. For an explanation of this ap. instead of the eleventh. The frequent parent discrepancy, see Note on Gen. mention of the names of the twelve 46. 27. — For Joseph was in Egypt patriarchs in the sacred history lays a already; and therefore is to be exceptfoundation for the numerous allusions in ed from the number that came into the sacred writings to this as a mystical Egypt, though not from the number of number applied to the church of the Jacob's descendants. Chal.' With Jo. New Testament. Thus in Rev. 7. 5-8, seph, who was in Egypt.' mention is made of the twelve tribes of 6. And Joseph died, &c. After atIsrael, and of twelve thousand sealed taining to the age of 110 years, during out of every tribe; ch. 12. 1, of the 80 of which he was a ruler in Egypt. twelve stars upon the woman's crown; Of his sepulture nothing is here said; ch. 21. 12-14, of the twelve gates, and but we learn elsewhere that his retwelve foundations of the heavenly city, mains, as well as those of his breththe New Jerusalem; where it may be ren, were carried out of Egypt and observed that the jasper foundation, buried in Sychem in the land of Canaan, the precious stone in the breast-plate Exod. 13.19. Acts, 7. 16.- f All that in which Benjamin's name was written, generation. Not only the whole gene. Ex. 28. 20, is the first in order. Moses ration of Joseph's kindred, but all the also in Dent. 33. 12, assigns Benjamin men of that age, Egyptians as well as his blessing before his elder brother Israelites. Compare Gen. 6. 9. GenerJoseph. ations are mortal as well as individuals, 5. All the souls that came out of the nor can the nearest relations keep each loins of Jacob. Heb. D'1 1 St:M i: other alive. The term of their exist-'1 kol nephesh yotzeF yerek Yaakob, ence, as well as the bounds of their all the soul (collect. sing.) of the pro- habitation, is set by God himself. A ceeders-out-of. the thigh of Jacob; the very considerable lapse of time howusual idiom for expressing physical ever is implied in this expression, as generation.-I Seventy souls. That Levi lived to the age of 137, and conis, persons. See Note on Gen. 14. 21. sequently survived Joseph by 27 years. By comparing this passage with Gen. The passage forms a natural introduc46. 27, it appears that the whole num- tion to the ensuing history of the great ber, exclusive of Jacobhimself, amount- change that occurred in the condition ed to 66; including him to 67; so that of the Israelites under the next reign. Joseph with his two sons are necessary During the long period of the sojournto make up the complement. If it be ing of Joseph and his brethren in Egypt objected that this mode of enumeration nothing transpired to mar the peace represents Jacob as coming out of his and prosperity which they there enjoyown thigh, we refer in reply to the ed, or to prevent the men of that geneNote on a similar phraseology, Gen. 35. ration passing off the stage insilent suc. 22, 26. The Sept. version,swhich trans. cession, till a new race had imperceptfers the final clause of this verse to the ibly sprung up to occupy their places. beginning of it, states the number at Eccl. 1. 4,' One generation passeth 75, which is followed by Stephen, Acts away, and another generation cometh.' B. C. 1635.] CHAPTER 1. 1.1 7 ~dAnd the children of Israel exceeding mighty; and the land were fruitful, and increased abun- was filled with them. dantly, and multiplied, and waxed 8 Now there earose up a new dGen. 46.3. Deut. 26.5. Ps. 105.24. Acts 7.17. e Acts 7. 18. 7. Were fruitful. Heb. 1l. paru, a other, but Kalvos) new. It probably im. term often applied to the vigordus fructi- plies a king of another race, of a differfication of trees and plants, and implying ent dynasty, one who came to the here that none of the Israelitishwomen throne, not by regular succession, but were barren; they began early and con. il consequence of intestine revolution tinued long in bearing, and not unfre. or foreign conquest. This interpretaquently perhaps brought forth more tion seems to be warranted by the analthan one at abirth. Gr. nvqqOrlcav, were ogous usage of the word'new' in the augmented.-[r Increased abundantly. following and numerous other passages; Web.'1l2P'I yishretzu, bred swiftly, Deut. 32. 17,'They sacrificed unto like fishes, or reptiles., See Note on devils, not to God; to gods whom they Gen. 1.20. Gr. ernXArqOsvOr av, were mul- knew not, to new gods that came newly tiplied. Vulg. Quasi germinantes mul. up;' i. e. to strange gods, to exotic tiplicati sunt,' as it were springing up deities. Judg. 5. 8,' They chose new were multiplied. —-- Multiplied. Heb. gods;' i. e. other or strange gods, the 1"'~ yirbu, became numerous. Gr. gods of the heathen. So Mark, 16. 17, XviaioL eyevovro, became diffusely abund- They shall speak with new tongues;' ant. T I Waxed exceeding mighty. i. e. with foreign tongues, the languages Heb. Tqse yaatzmu, became strong. of other people. The informations of Gr. KaraLevov) prevailed. The accumu- profane history on this point are ex. lation of these nearly synonimous terms ceedingly vague and meagre, but it is gives the utmost intensity to the wri- contended by some writers, that it was ter's meaning, and conveys the idea of about this time that Egypt was invaded amazing and unparalleled increase. and occupied by a powerful Asiatic This is elsewhere abundantly confirm- people, whose rulers formed the dyed. It was 430 years from the call of nasty of shepherd-kings, of whom so Abraham to the deliverance from Egypt, much is said in Manetho, Herodotus, during the first 215 of which the pro- and others. Josephus also (Ant. L. II. mised seed increased to but 70 souls, c. 9. ~ 1.) expressly affirms that the but during the latter half of the same Israelites were oppressed by the Egyp. period these 70 were multiplied, Num. tians after the death of Joseph,' the 1. 46; to 600,000 fighting men; and if government having been transferred to to these we add the women, the child. another family.' But even were this ren, and the aged, the whole number point involved in far less obscurity than probably amounted to upwards of two it is, it would comport but little with millions! Well then does the psalmist our plan to enter into its discussion. say, Ps. 105. 24, that < he increased his Mattersof mere historical interest, of people greatly, and made them stronger which the Scriptures say nothing, come than their enemies.' -See also Dent. rather within the province of the anti26. 5. quarian than of the commentator. —-- 8. There arose up a new king over Ir Which knew not Joseph. That is, Egypt. Gr. avsrer7 atXaevs lrepOS, there who regarded not, who appreciated not. arose up another king. -This rendering A like phraseology occurs Judg. 2. 10, is somewhat remarkable, as the literal'And there arose another generation translation of /irn is not Irepo, an- which knew not the Lord, neither the 12 EXODUS. [B. C. 1635. king over Egypt, which knew not 9 And he said unto his people, Joseph. Behold, fthe people of the children f Ps. 105. 24. works which he had done for Israel.' as if he did not know him.' It is doubt. That is, which did not gratefully ac. less to be set down to the account of an knowledge the Lord, or his various exemplary modesty in Joseph that no works of mercy towards them. The more effectual means had been adopted memdry of the name and services of so to secure among the Egyptians the eminent a benefactor could not but have abiding memory and acknowledgment been preserved among the nation, and of his great services to that people. must, as a matter of report, have come Had he been of an aspiring spirit, covet. to the ears of the king, but it is a pe- ous of present or posthumous fame; culiarity of words of knowledge, in the had he sought great things for himself Hebrew, that they imply also the exer- or his kindred, we cannot question but cise of the affections. Thus, Ps. 1. 6, that monuments and various other me-'The Lord knoweth the way of the morials would have transmitted his righteous,' i. e. loveth. Ps. 31. 7' Thou name to posterity as an illustrious bene. hast, known my soul in adversities;' factor of his adopted country. But no i. e. thou hast tenderly regarded. Prov. prompting of this nature appears to 24.23,' It is not good to have respect have swayed the bosom of Joseph. As of pfrsons in judgment.' Heb.'to know his hopes were fixed upon the possespersons.' Job. 34. 19, How much less sion of the promised inheritance, he to him that accepteth not the persons seems to have accounted it sufficient of princes, nor regardeth the rich more simply to enjoy, for the time being, the than the poor.' Heb.' nor knoweth the hospitality of a foreign prince, till the rich.' It was probably in this sense destined period of removal should arthat the newking is said not to have rive, without multiplying the ties which klown Joseph, and this is less to be would then have to be broken. But wondered at if, as suggested above, he just in proportion as he was little anx-,Was, of a foreign nation and another ious andaspiring on this score, was the -ynasty. The Chal. renders it,'Who ingratitude and forgetfulness of the conirmed not the decree of Joseph,' Egyptians the more culpable. It is only i. e~ according to Fagius, either that the basest spirit of the world that will he-totally disregarded all the ordinances take occasion, from the lowliness of and enactments which Joseph had orig- the claims of an eminent public servant, inated, and introduced universal inno- to bury in speedy oblivion the rememvation; or that he utterlybroke through brance of his services. Yet his was all-the compacts and covenants existing but the lot of thousands, whose noblest between Joseph as the representative benefactions to their fellow men have of Israel, and the Pharaoh who then been repaid with the most ungrateful filled the thrpne, and began cruelly to neglect. The poor man by his wisdom oppress a people whom his predecessor delivereth the city, yet no man remem-had sworn to protect and befriend. Both bereth that same poor man. Could we the Targuml of Jonathan and that of find a national conscience, we might Jerusalem adhere to the former sense; look for national gratitude.' Whoqc onsidered not Joseph, nor walk- 9. He said unto his people. To his ed in his. statutes.' The comment of people in the persons of their represent4abbhi Solompn probably brings us still atives, his counsellors.-.-I Behold, -nearer to the true sense,'Who acted the people af the children of Israel. Heb. B. C. 1635.] CHAPTER I. 13 oft Israel are more and mightier it come to pass, that, when there than we. falleth out any war, they join also 10 gCome on, letus hdeal wisely unto our enemies, and fight against with them, lest they multiply, and us, and so get them up out of the g Ps. 10. 2. & 83. 3, 4. h Job. 5. 13. Ps. 105. land. 2g. Prov. 16. 25. & 21. 30. Acts. 7. 19. )br~ "-13 = am bene Yisrael. This subtlety, wiliness, and in Ps. 105. 20, in is rendered in most of the ancient ver. reference to this very event, we find the sions as in ours; but Aben Ezra re- equivalent tcrm ]nlr hithnakkel,from marks, with undoubted correctness, that ~I to contrive deceitfully or insidious. tP people is not here in the construct ly,' He turned their hearts to hate his state, but in apposition with h:1 child- people, to deal subtilely with his servren, so as to require the rendering, the ants.' The wisdom here proposed to be people, the children of Israel. A dis. employed was the wisdom of the sertinctive and not conjunctive accent is pent; but with men of reprobate minds, placed upon people.~- More and governed solely,by the corrupt spirit of mightier. Heb.',q'1'~ rabve-atzum, this world, whatever measures tend to many and mighty beyond us. They had promote their own interests and cirbecome. mightier by becoming more; cumvent their opponents, is dignified that is, not perhaps absolutely more; by the epithet wise, though it be found not so as to outnumber the population when judged by a purer standard, to be of all Egypt; but more in proportion in reality nothing less than the very to the space occupied; more within any policy of hell. So easily is language given limits.' He speaks,' says Trapp, perverted, and made a sanction for the'as if he had looked through a multi- most iniquitous proceedings...- f Lest plying glass;' and it is scarcely extrav- they multiply, &c. That is, lest they agant to say, that such a multiplying continue to multiply, and become more glass was in fact the promise given to and mightier still. It is obvious, howAbraham. By others, the words have ever, that the mere multiplication of been regarded as a false pretext for re- the Israelites was no just ground of ducing the Israelites to bondage. But alarm, so long as they were well used this we think less probable. and no provocation given them to turn 10. Let us deal. wisely with them. against the people with whom they Heb. J, to2h nithhakkemah lo, let dwelt. They were a peaceful race of us deal wisely against him (collect. shepherds, who looked upon themselves sing. for plur.); i. e. cunningly, ciaf-. as mere temporary sojourners in Egypt,'ily; let us devise some method of op- and who would therefore be the last to pressing them, of preventing their enor- engage in plots and insurrections against mous increase, and at the same time the government. The promises given avoid the show of oppression and down- them by God, and the hopes which they right tyranny, and the danger arising entertained as a nation, were the strongfrom their great physical force. Gr. rara- est security which the Egyptians could qbOcr~ upcOa, let us outwit them. Vulg. have that nothing was to be apprehend. $apienter opprimamus eum, let us wisely ed from them on the score of rebellion. oppress him (then). Chal. Let us Indeed, a nation so evidently favored of deal wisely against them.' The original Heaven, instead of being regarded as a term'r1 hakam, is used for the most source of danger, could not but prove a part in a good sense for acting wisely, bulwark of defence to the country,' if skilfully, prudently, yet it occasionally treated as friends. But the wicked fear carries with it the import of cunning, where no fear is, and when intent upon VoL.I 2 14 EXODUS. [B. C. 1635. 11 Therefore they did set over with their kburdens. And they them taskmasters, ito afflict them built for Pharaoh treasure-cities, Pithom, land Raamses. i Gen. 15.13. ch. 3. 7. Deut. 26. 6. k ch. 2. 11. &5. 4, 5. Ps. 81.6. 1 Gen. 47. 11. oppression or wrong they will feign oc- thy words unto my taste;' i. e. all and casions for it, and pretend the existence singular of thy words. Prov. 28. 1, c The in- others of the same evil purposes wicked flee when no man pursueth;' i. e. which they cherish themselves. Look- the wicked, one and all, flee. So also ing through the flimsy veil with which 1 Tim. 2. 15,' Notwithstanding she shall their real motives were covered, we see be saved in child bearing, if they conplainly that hatred' of their religion, tinue in faith, and charity, and holiness.' envy at their prosperity, and a covetous 11. Set over them task-masters, or, desire ofpossessing their riches, prompt- tax-gatherers. Heb.'gl 1""Y Clh l ed the oppressors of Israel to these ne- e 2 va-yasimu alauv sare missim, farious counsels. But it should not be and they placed over him (collect. sing.) forgotten on the other hand, that the masters of burdens. The original is truly wise counsels of God in reference frequently used to denote tribute, but to his own people lay deeper than those here, and occasionally elsewhere, it of their enemies. It is clear from vari- doubtless has the sense of tasks, bur. ous intimations in the sacred writers, dens, onerous services, such as were as Josh. 24.14. Ezek. 20.5-8, and 23.8, probably imposed upon those who could that the chosen people were beginning not or would not -pay the appointed to lapse into the idolatry of Egypt, tribute. The term therefore which priwhich justly subjected them to the hard- marily signified tribute was employed ships which they were now made to en- to denote its substitute or equivalent dure; and the train of events was now service. Gr. epycov enrtraras, masters of also to be laid which was to result in works. Chal.' Princes or prefects eviltheir deliverance from the house of entreating (them).' Syr.'Worst of bondage. Their covenant God had a rulers.' Targ. Jon.' Prefects who made rich blessing in store for them, but he them to serve.'- I To afflict them determines, by the antecedent bitter- with their burdens. Heb. tij5i lfI ness of their lot, to enhance its sweet- annotho be-siblotham, to humble him ness when it came.- I When there (collect. sing.) with their burdens; i. e., falleth out any war. Heb. lR]'1pi with the burdens of their imposing; the trniOt tikrenah milhamah. The ori. suffix'their' having reference to the ginal here presents a grammatical ano. Egyptians and not the Israelites. It is malyin point of concord, the verb' fall- worthy of notice that the term it eth out,' being in the plural, while the anah, afflict, here used is the very term substantive,'war,' is in the singular. in which God had predicted to AbraSuch instances occur where it is the ob- ham, hundreds of years before the hard ject of the writer to give at once a col- lots of his seed; Gen. 15. 13,' And they lective and distributive sense to the shall afflict (W1= ve.innu) them four term employed. This import of the hundred years. Their purpose evidently phrase our translators have endeavored was by their severe exactions of tribute to intimate by introducing, very proper- and labor not only to afflict and im. ly, the epithet' any,' which does not poverish them, but utterly to break down occur in the Hebrew. A usage precisely their spirits, to destroy their energy, similar is met with in the following and thus eventually to check their propassages; Ps. 119.103, How sweet are digious increase. With this view they B. C. 1635.] CHAPTER 1. 15 were suddenly reduced to a state of Naphtali;' and 17. 12,'And Jehoshavassalage; they were declared to be the phat waxed great exceedingly; and he absolute property of the crown; and built in Judah castles, and cities of store the whole of the male population being (jl=OWl miskenoth).' Different vertold off into companies, was employed sions. however, present different rennight and day under their task-masters, derings, among which are store-houses, upon public works, and driven like cat. granaries, fortresses and walled towns. tie into the fields. They were com- The Chal. has'Cities of the house of pelled to dig clay, to make bricks, to treasure;' i e. cities in which treasures bear burdens, and to build cities, whilst are deposited; but what kind of treaat the same time no doubt the great- sures we are not informed. Probably est cruelties were exercised towards they were cities that served not so much them. Of this period of the Jewish for places where the king laid up his history, Josephus thus speaks:' And riches, as for depots and granaries for having, in length of time, forgotten the corn. Syr. and Arab.'Store-houses for benefits they had received from Joseph, corn.' This is confirmed by 2 Chron. particularly the crown being now come 32.28, from which we learn that Hezeinto another family, they became very kiah caused the erection of' store-houses abusive to the Israelites, and contrived (n111== miskenoth) for the increase of many ways of afflicting them; for they corn, and wine, and oil.' The Gr. renders enjoined them to cut a great number of it by nroXcg oXvpa, fortified cities, not channels for the river, and to build walls because this is the primary meaning of for their cities, and ramparts that they the original words, but because it was might restrain the river, and hinder its proper and customary that cities which waters from stagnating, upon its run- were to be made repositories for the ning over its own banks. They set them safe keeping of any articles whatever also to build pyramids; and by all this should be enclosed by walls and strongwore them out, and forced them to learn ly fortified. Large armies were no all sorts of mechanical arts, and to ac- doubt subsisted even in times of peace custom themselves to hard labor.' All by the kings of Egypt, which would this was done under the expectation that make such depots necessary; and permultitudes of them would perish from haps the very force required to carry into over exertion, whilst all would become execution the measures against the Isso enfeebled as that the progress of raelites would lead to the erection of population would be effectually check- these places as public stores. The ed. But as usual where men set them- Vulg. has' urbes tabernaculorum,' cities selves to counteract the, fixed purposes of tabernacles, undoubtedly from misof-God, the result proved directly con- taking the original for hlnlDZ mishtrary to their anticipations. When the kenoth, which signifies tabernacles.language of his decree is,' Increase and ~Pithom and Raamses. The Jerus. Targ. multiply,' it is equally idle and impi- makes these places to be Tanis and ous for the edict of puny mortals to pro- Pelusium; but nothing certain can be claim,' Abstain and be diminished.'- determined respecting their site. As ~ And they built treasure cities. Heb. the land of Goshen, however, is called Mn=Wq]h mP?1.V va-yiben are miske- I the land ofRameses,' Gen. 47. 11, there noth, and he built (collect. sing.) cities is reason to believe that the latter town of store, as the phrase is rendered was in that land, to which it gave or:2 Chron. 16. 4,'And they smote Ijon, from which it received its name. See and Dan, and Abel-maim, and all the Professor Stuart's Course of Hebrew store-cities (n'1l5& miskenoth) of Study, Vol. II., Excursus II., which con. 16 EXODUS. [B. C. 1635. 12 But the more they afflicted children of Israel to serve with them, the more they multiplied rigour. and grew. And they were grieved 14 And they mmade their lives because of the children of Israel. ^^ ^^ ^ ^ -ch. 2. 23. & 6. 9. Numb 20. 15. Acts 13 And the Egyptians made the 7. 19, 34. tains a very able and interesting view regarded the Israelites as an- abomina. of the topography of Goshen. tion. The import of the original word 12. The more they afflicted them, &c. may be gathered from its use in the fol. Heb. LtRk'y ltlr ka-asher ye-annu lowing connexions. Gen. 27. 46,' I am otho, according as they afflicted him weary ('h ) of my life, because of (collect. sing.), so he multiplied and so the daughters of Heth.' Num. 21. 5, he brake forth (into a multitude). The' Our soul loatheth (,i ) this light'latter verb O'5t yiphrotz is the same bread.' Lev. 20. 23, They committed as that which occurs Gen. 28. 14, to de. all these things, and therefore I abhor. note a rapid and, as it were, a burst- red (Gj') them.' A passage still more ing increase and diffusion;' Thou shalt to the point occurs Num. 22. 3, where a spread abroad (tShh tiphrotz) to the like cause of vexation is hinted at; west, and to the east, and to the north,' And Moab was sore afraid of the peo. and to the south.' The historian's ple, because they were many; and Moab words depict to us the conflict between was distressed (YP'i) because of the the favor of God and the cruelty of the children of Israel;' where Ainsworth Egyptian king. The more his people renders, as in Gen. 27. 46,' was irked.' suffered from the tyranny of their mas- 13. With rigor. Heb. Ttb bepharek, ters, the more prolific the women with fierceness. Gr. ltqa, with force. proved to be, thus showing, that' there Chal.' With hardness.' From the orig. is no wisdom nor understanding nor inal 1' pherek comes the Latin ferox counsel against the Lord.' Some cor- and the English fierce. The Israelites mentators have been disposed to resort were subsequently prohibited from rulto natural causes to account for this ing in this manner over their brethren, amazing increase, but we are satis. Lev. 25. 46,'But over your brethren, fled with the solution offered by the the children of Israel, ye shall not rule words of the promise, Gen. 15.5,' Look one over another with rigor (T^Z benow toward heaven and tell the stars, pherek);' i. e. without mercy. So far f thoube able to number them-so shall were the pretended fears of the Egypt. thy seed be.'-.I. They were grieved ians from working within them the because of the children of Israel. Heb. least sentiment of clemency, that they 1'2l yakutzu. The leading idea is were evidently goaded on by the frus doubtless that of mingled chagrin and tration of their hopes, to a still more abhorrence. Finding that, in spite of relentless course of oppression. Wicked all their efforts, the people continued to men are slow to be taught, when their increase, they were filled with inward mad schemes are defeated, that God vexation, and there was something irk- fights against them; and even if such some in the very thought of the hated a thought now and then glances upon race of Israel. Chal.' There was tribu. their minds, they seem to be stung and lation (vexation) to the Egyptians by exasperated by it, to rush on yet more reason of the children of Israel.' Gr. recklessly in the way of rebellion. This EPlXvasoovro, they were abominated, just is strikingly evident from the sequel of as one is said to be'scandalized' by the present narrative. that which is a cause of offence; they 14. Made their lives bitter, &c. Gr B. C. 1635. CHAPTER I. 17 KaroaJuvcv r7Cv rTv wYv, made sorrow- in the same country. Mehemet Ali, ful their life. -Of a bad man it is the Pahsha of Egypt, obliged 150,000 said, in the East,' He.makes the lives men, chiefly Arabs from Upper Egypt, of his servants bitter.' Also,' Ah! to work on his canal connecting the Nile the fellow: the heart of his wife is made with the sea at Alexandria: 20,000 of bitter.' My soulis bitter.' Myheart the number perished during the progress is like the bitter tree.'-Roberts. The of the work. A new canal was in prointensity of their hardships could not gress when Carne was at Alexandria. well be'better expressed, for as nothing That writer says:' The bed of the is sweeter than life, it is only the ex- canal presented anovel spectacle, being tremest misery that can render exist. filled with avast number of Arabs of ence itself grievous and burdensome. various colors, toiling in the intense -' In mortar. Heb.'htl behomer; heat of the day, while their Egyptian more properly'in clay' of which bricks (?) task-masters, with whips in their are made. This is considered by some hands, watched the progress of their laas subversive of the statement of bor. It was a just and lively repreJosephus, that the pyramids were built sentation of the children of Israel forced by the Israelites, as it is well known to toil by their oppressive masters of that they are constructed of stone, in. old. The wages Mahmoud allowed to stead of brick. But all the pyramids these unfortunate people, whom he had are not of stone, as in the province obliged to quit their homes and families of Fayoum, the ancient Arsinoe, as in Upper Egypt, were only a penny a also at Dashour and Saccara, pyramids day and a ration of bread.' (' Letters of sun-dried brick are still found in a from the East,' p. 71, 72.) Thus were remarkable degree of preservation. Yet the lives of the Israelites. made bit. even if they were all of them stone ter with hard bondage." -Pict. Bib. structures, it is not a legitimate con- - In all manner of hard service in elusion that because the Hebrews work- the field. That is, in all' kinds of agried in brick, they therefore did not work cultural labor. We may here remark, instone also. After all, however, the that although the condition of the Heagency of the Israelites in rearing the brews in Egypt at this time was one of pyramids is a point on which nothing bondage, yet it does not appear to have positive canbe asserted, althoughit is no been that of house-slaves or personal doubt safeto affirm that, ifthepyramids servants. It was rather a servitude were built during the bondage of the Is- which consisted in being subject to very raelites, they were engaged upon them, grievous and excessive exactions im. and indeed upon all the public works posed by public authority. They were which were then undertaken. Prisoners slaves to the state rather than to inand slaves would seem to have been dividuals. In this respect their bondage generally employed in such labors; for differed very considerably from that it was the proud boast of some of the which is unhappily common in our own princes of that country, that no Egyptian country. It resembled more the conhand had labored in the greatest of their dition of the serfs or vassals of feudal works.'What masses were employ- times, who held their lands at the ed, and how profusely human life was pleasure of their lords, and who were wasted, is evinced by the statement in subject to any exactions of rent or labor a previous note, that Necho worked at the will of the baron. It appears away 100,000 lives in the attempt to clear from Ex. 12. 38, that the Hebrews cut a canal from the Nile to the Red as a body had continued to hold prop. Sea. Things are much the same now erty of their own, though heavy bur. 2* 18 EXODUS B. [BC. 1635. bitter with hard bondage, nin mor- service wherein they made them tar, and in brick, and in. all man- serve was with rigour. ner of service in the field: all their 15 T And the king of Egypt spake n Ps. 81. 6. to the Hebrew midwives (of which dens had been laid upon them; and the quires to be somewhat more particularaccounts given elsewhere of the offer- ly considered. The original word for ings and presents made to the taberna-' midwives' (hT"' meyalledoth) is cle, &c., make it evident that the nation not a substantive, but a participle, sigas such had not been reduced to pre- nifying those who cause to bring forth, ciselythat kind of slavery with which and the words, according to several of we are familiar in modern times. They the ancient versions, and some modern had only been subject to severe and op- critics, may be rendered,' And the king pressive demands of service, in behalf spake to those who made or aided the of'the king of Egypt and his officers. Hebrew women to bring forth;' thus Still it was a state of cruel suffering to understanding from the original' mid. which an innocent people, against the wives of the Hebrew women,' instead faith of covenants, were condemned, of Hebrew midwives.' The construeand such as could not but in the end tion certainly renders it in a degree draw down the judgments of Heaven. doubtful whether they werel Egyptian But let us not forget the wise and ulti- or Hebrew women. On the one hand it mately beneficent purposes which these is difficult to suppose that the king afflictions were designed to subserve. should have entrusted such an order to To the suffering Israelites they were at Hebrew women. Could he have suponce penal and disciplinary. One great posed that they would conspire with end to be attained by them was, that him in an attempt to extinguish their they might be inspired with so deep an own race? And when they excused abhorrence of the land of their oppres. themselves by the plea mentioned v. 19, sions, that the prospect of returning to could he have relied implicitly on their Canaan should become more and more word, without suspecting fraud, had refreshing to their hearts, and that when they been Israelitish women? Yet he once embarked in the journey thither, seems to have admitted the truth of they might, remembering the wormwood their statement without the slightest and the gall, feel no desire to retrace hesitation. This was natural, provided their steps, and fix themselves again in the women were Egyptians, but less so the house of bondage. And as the ensu- if they were not. It is indeed said, ver. ing narrative acquaints us with the fact, 17, that these women' feared God,' and that notwithstanding all their previous consequently refused to obey the royal calamities, many of them, during the so- mandate; from which it is inferred that journ in the wilderness, did actually pro- they must have been Hebrew women. ject a return to Egypt, we can easily con- But the original' Elohim' is here prejecture what would have been the case ceded by the article, and may, it is said, had they lived in ease, in fulness, and in be rendered c the gods,' i. e. the powers pleasure, in the place of their sojourn. above; implying merely such a belief 15. The king of Egypt spake to the in a divine being and a superintending Hebrew midwives. Finding himself providence, as was perhaps generally baffled in his first scheme of open and prevalent in this early age of the world. atrocious wrong, he now resorts to a But then, on the other hand, (1.) The secret stratagem of a morebloody char- more obvious import of the text leads acter to compass his ends. This re. us to understand Hebrew women as B. C. 1635.] CHAPTER I. 19 the name of one was Shiphrah, and women, and see. them upon the the name of the other Puah;) stools; if it be a son, then ye shall 16 And he said, When ye do the kill him; but if it be a daughter, office of a midwife to the Hebrew then she shall live. meant, whether we regard the construc- the chief persons of the profession, havtion of the original, or of the transla- ing the direction of the rest. We learn tion. Doubtless there were Hebrew wo- from Plutarch, that some of the nations men capable of employing themselves of antiquity had schools established in this service in behalf of their kindred, among them where females were taught and if Egyptian women had been pro. the obstetrical art. This was perhaps cured, it would have excited suspicion the office of these two individuals. at once, and perhaps prevented their 16. See them upon the stools. Heb. access to them. (2) It cannot be de- tiNRZi1 l5 al ha-obnayim, upon the nied that the character given of them, stones. Commentators have been much v. 17, as' fearers of God,' applies more divided in opinion as to the nature and naturally to Hebrew women, who had use of the objects intended by the term been instructed in the religion of their here translated stools, but which is literfathers. The phrase, we think, is indi- ally stones. It would seem perhaps at cative of general character, and not of first view, that they were some contriv. any sudden dread with which they may ance for procuring a more easy delivery have been smitten on this occasion. for women in labor. But besides that, Being habitually under the influence of stone-seats were obviously very unfit for a salutary fear of God, they could not such a purpose, the Heb. word in Ex. 7. be persuaded for-a moment to entertain 19, signifies a vessel of stone for holding the thought of such horrid cruelty, water, a trough. A far more probable though they may have been restrained, interpretation, therefore, is made out from motives of policy, from expressly by referring the pronoun' them,' which saying to the king at the time that they it will be observed is not in the original, would have no hand in the perpetration not to the mothers, but to the children; of such a deed. (3) Their names are'When ye see the new-born children purely Hebraic and not Egyptian. (4) laid in the troughs or vessels of stone, As to the improbability of Pharaoh's for the purpose of being washed, ye selecting Hebrew women to be the in- shall destroy the boys.' A passage from struments ofsucha cruel scheme against the travels of Thevenot seems to contheir own flesh and blood, it may be re- firm this construction:' The kings or plied that the same reason held against Persia are so afraid of being deprived his appointing Hebrew officers over their of that power which they abuse, and own countrymen, which yet we find he are so apprehensive of being dethroned, actually did, Ex. 5. 14. On the whole, that they destroy the children of their therefore, we cannot but conclude that female relations, when they are brought the midwives were Hebrew and not to bed of boys, by putting them into Egyptian women, notwithstanding that an earthen trough, where they suffer Josephus affirms the contrary. —r The them to starve;' that is, probably, name of the one was Shiphrah, &c. Two under pretence of preparing to wash individuals only are mentioned, but as them, they let them pine away or-des. this number would be wholly inade. troy them in the water. This view of quate to the service of so many thou- the meaning represents the midwives sand Israelites, it is with great reason above spoken of, as acting in the capa. supposed, that Shiphrah and Puah were city of superintendents, for they are not 20 EXODUS. rB. 0C.1635. 17 But the midwives ofeared God, 19 And q the midwives said unto and did not pas the king of Egypt Pharaoh, Because the Hebrew wo" commanded them, but saved the men are not as the Egyptian women-children alive. men; for they are lively, and are 18 And the king of Egypt called delivered ere the midwives come for the midwives, and said unto in unto them. them, Whyhave ye done this thing, 20..r Therefore God dealt well with and have saved the men-children the midwives; and the people mulalive? tiplied, and waxed very mighty. oProv. 16. 6. P an. 3. 16, 18. &f 6. 13, Acts q Se.e Josh. 2.4, &c. 2Sam.. 17. 9, 20. rrov. 5. 29. 11.18. Eccles. 8.12. lsai. 3. 10. HIebr. 6. 10. supposed to place the children on the and the latent implication maybe, that'stools,' but to examine them after they they brought forth somewhat after the are placed there by others. It is evident manner of the beasts of the forest, that if they actually assisted at the without requiring any obstetrical aid. birth, the sex of the infant would be This assertion of the midwives was known without the necessity of inspect- doubtless true in.itself, although not ing its person during its ablutions at the whole truth; but the withholding a the trough.-rF If it be a son, &c. The part of the truth from those who would reason of the order is obvious; the state take advantage of the whole to injure had nothing to apprehend on the score or destroy the innocent, is not only lawof insurrection from the weaker sex, ful but laudable. and as they were fairer than the daugh- 20. God dealt well with the midwives. ters of Egypt, they would naturally be We may doubtless fairly infer from this preserved, with a View to their finally that, in some way not expressly recordbecoming inmates of the harems of their ed, they were favored with special to. lords. - kens of the divine approbation for the 17. The midwives feared God, &c. conduct they had evinced. At the same Their faith shines conspicuous in this, time, the fact of granting to the Israelfor they must have been aware that it ites such a continued extraordinary mulwas dangerous to incur the king's wrath tiplication was in itself a' dealing well' by disobeying his orders. Tyrants are with the midwives. They'were no doubt not wont to suffer their decrees to be many of them mothers themselves, and disregarded with impunity, and it was they could not but rejoice in the pre. no doubt at the peril of their lives that servation and the increase of their famithey gave way to the dictates of piety lies, nor could the general favor thus towards God rather than comply with bestowed upon the nation fail to redound the injunction of the king.' to them. Indeed, we are strongly in19. Because the Hebrew women are clined to consider the final clause of this liely, &c. Heb. r'1TI ha-yoth; i. e. verse as perfectly synonimous with the quick and strong in bearing; being pos- expression' made them houses,' in the sessed of greater natural vigor and ro- next. The connexion between the two bustness of constitution. It is well will be obvious from the remarks that known that women inured to hard labor immediately follow. In the mean time have but little pain in child-bearing, let us not fail to observe, that an upcompared with those~who are accus. right and exemplary conduct, by whom. tomed to an easier mode of life. It is soever displayed, may be of the most worthy of note also that the original eminent service to a whole community. here is the term usually applied to Even a few feeble but right-minded wild beasts (see Note on Gen. 1. 24), women may, without their dreaming of i c. iOa5z3 OHAIThR I. t2 C.,ms CHAPTE R. SI 11 And it camd, to pss, bM&augoe 2t Aid Phatadh charged all his the midwives featred od^ s:tht he pe6pfe. ayming, tvery son that is tiade theml hose. ti'on im fiall cast into the rive, and'. Se-'..-3a, 3.. 2 Sa-m.., 2i, 2 79.. - evet daigl'ter ye shall save alive.!igfs.: 24. & -. 38. Ps., 1. 1 t Acts 7. 19. t Acts.7-. _ t1i# eIeft r df their.deort mYenit, bedi si hn6e iiti tie' 6ts 6il Gen. 16. 2 detStailed l"itfy ofi'i.out the welfre of the aegti t he a ideal connexion betwieeq Sftle; t; WlhiCt 0 they bel-'ng. building and the begettfitg f chiidren. t Aaid izcdime'to pds, btect &'e.'&In the scriptural ididroi a house is a The o(riginal wi't easil' admit- a sligh faJ/mift, as the' house of Ju'dah;''the tilati6'o in t1ie reideritg of this para- hiaote' of B'etAjifflinj' the house of David? gr}p,: hiich, if. e istak& fiot, will &:c., aiind to buitd or-mdke one a house itfow light upoY the -whole cdItext; is to conferf upon him: a numerous pos&And it camnie to pas^,) te'ause the mid- terity. To the eXamples there adduced, fives feared God, and (beciause) lie the foiowing mi be added 2' Sam. 7. smhfde them houses. (i. ieiciseased fhe li, I'The. Lordteleth thee that he will progeny of the childret of Israel), thdaI tiake' tee a' hoiduse (' ti. 1rn );1 Phar'aoh ciarged all his peo6pie sayinig, i. e. will give thee a long line of des. ec. It is i ntpbrtatlt fot the English cendants. I Kings, 2. 24,'.Now there. reader to be informed that the origintal fore; as the Lolrd liveth, which hath for' them' is in the masculine and not established iae, and set meotiie tihrone in the feminine gender' so that, with- of David miy father aid who has made out a vioietnt grammatical- adomi aly- it me anhouse (h' i h)iYs-), asihe pro. rixtot so properlyt oi pfriarily-be refer- mised, &c.,' i. e. given me a prosperous fed to tihe midWives, as to'the families of family. The' phraseology might be still Israel at large. f the eipression, more- farther confirined, int the above will be ever, refes strictly to the midwives, it sufficieftt to' slhoW that tlie lessing ini would' have ber aei ioe liattiral to insert tetrded was that of a numerous increase, it ii- the pDreceding yerse, ag eaplanatofy and not of a material habitation, or. any of the maniine in which Gli 6 dealt wed1i' thing' of that iatdire, as omie have stapwith te- hem Lhiieief e dfo d detlk it well pJosed.. aitl the, idawiwes-, nd ldde them. C2. Chged t.lt hiM People', say'ng, Ihouse&': But this g' fnott th6 d6igStiu. &c., eavi.g it l6 mtie t tlie care of fion.. T l i nothl^wto illd~sft'te lhi. tie tiadwives alone. Fiuistrated iti his'ade/lhg iwelli ul telimi but' his i:,d fofifer- dvie ithei king is now urge.d-on. -tiyliyng'i' ti ti'oi, at d as this is.thde to a highf'piteli of etoirmit;y, and dis- iu^tifdd nliportft. p thfti p iae" made carding all secret stiatsagems for efectmtfi: osi: o,s)' we (amiot bhot cb sider insg his 6bject, commands adt his people ith twod clauis6~ ad essentiaily syni6oni itndiimAin1atelyto destroy the Hebrew aious. At thie satm'time, tlere is pueiaps' male children iwherever they should find Ifo-goOdrdeason'to doubt thattid hehoises o them. The executioni of this bloody faoilies ofthe mrdwidve's were iinteided c'ommanid twouldl io doubt' tead to scenes tW be especially, but liot excifasively; of barbarity aind' ctielty a-t' which every fe:f1tred: t Tha/e liouses shared ihn a' tender fe'elingof our liatuti e revrolts with. Signal meaiter in the general iofperity. ar inwartd shtudder. Helpless babes Wi. may noW, having eideavored to would be mercilessily torn from their 1:' ithe connexion of thie coiteSt, con- mothers' arms, ad.: if they didt not fol sider with moreprecision the import of low their dear offspring, as they Were the phrase'made them houses.' We ruthlessly thrown into the Nile, it was 22 EXODUS. LB. C. 1635. only because their religious sentiments susceptible nature of woman in execut. were stronger than their maternal in- ing deeds of blood! stincts. But we read, in a subsequent (17.) The true fear of God will deter part of the history, a fearful requital of the weakest creatures who are capable this sanguinary transaction, when Pha- of cherishing it, from the commission raoh and his Egyptian host were over- of sin, and when the command of man whelmed in the waters of the Red Sea. is put in competition with the command' Righteous art thou, O Lord, because of God, they will boldly say with the thou hast judged thus. intrepid disciples, Acts, 4.19,' Whether REMARItS.- (1, 2.) In the history of it be right in the sight of God to hearken the church, it is the special aim of the unto you more than unto God, judge ye.' Spirit to present its humble beginnings (20.) Even in this world a supreme in strong contrast with the abundant regard to the will of God seldom goes increase and ample prosperity of its unrewarded. This reward is sometimes more advanced periods. entailed as a precious legacy to genera(7.) The land of enemies, and the tions yet unborn. scene of the most grinding oppression, (22.) Relentless persecutors proceed is easily rendered in the providence of from secret subtilty to open cruelty, and God a nursery for the increase of his downright murder is the resource when church. other stratagems have failed of effect(8.) Peculiar blessings from God, and ing their object. fierce opposition from worldly powers, are not unfrequently connected in the CHAPTER II. lot of the church on earth. To what extent the murderous edict (8.) The people of God would have mentioned at the close of the foregoing experienced less ill treatment at the chapter was carried, or how long it con. hands of civil governments, were the tinued in force, we are not informed. national benefits which they are instru- But when we consider that the love of mental in procuring better appreciated offspring was an absorbing passion with and remembered. the Israelites, inasmuch as all their (8, 9.) The prosperity of the right. future hopes depended upon and were eous is doubtless an eye-sore to evil- connected with the possession of a nu. minded oppressors; but those who task merous issue, we can easily conceive their invention to devise methods of the horror that must have hung over affliction are dealing wisely to compass that ill-fated people so long as the their own destruction. Eccl. 7. 16, bloody statute remained unrepealed.'Make not thyself over wise: why Yet now, at this very time, when men shouldest thou destroy thyself?' in their weak counsels proposed utterly (10.) Much of the real suffering of to root up the vine of Israel, which had the saints in all ages has been inflicted already spread its branches so widely on the ground of hypothetical offences. and borne such abundant fruit, it pleased Lest when there falleth out,' &c. God to call into existence the future (11.) Counsels of wickedness ripen Deliverer, and to make the very evils to rapidlyintoacts and practices ofcruelty. which his infancy was exposed, the (13, 14.) The favor of God toward means of his preparation for that high his children in affliction, is often the office, which was, in a distant day, to signal for their oppressors to load them devolve upon him. This remarkable with new burdens of anguish. event in the history of oppressed Israel (15.) How fiendish is the policy it is the object of the present chapter to which would employ the tender and relate. lB. C. 1573.] CHAPTER II. 23 CHAPTER II. 2 And the woman conceived and AND) there went aa man of the bare a son: and bwhen she saw Al house ofLevi, and took to wife him that he was a goodly child, a daughter of Levi. she hid him three months. a ch. 6. 20. Numb. 26. 59. 1 Chron. 23. 14. b Acts 7. 20. Hebr. 11. 23. 1. And there went a man &c., Heb. 19. Marriage connexions between kin..j' va-yelek. According to Calvin, dred thus nearlyrelatedwas afterwards there had gone; implying that the mar- forbidden under the law, Lev. 18. 12, riage had taken place some time previ- but more indulgence was granted in this ous to the royal order for the drowning and other respects in the early and un. of the male-children. Certain it is that settled state of the commonwealh. Aaron was three years old at the birth 2. And the woman conceived. The of Moses, and we have no intimation anxiety and apprehension naturally in. that his infancy was in any way ex- cident to the delicate situation in which posed to peril. As such an order would Jochebed found herself, must have been naturally be executed with most severity aggravated by terrors more dreadful than immediately upon its being issued, and the prospective pangs of child-birth, or as Aaron's infancy was unmolested, it the loss of life itself. As a wife and a seems a fair presumption that the edict mother in Israel, she was looking and came forth not far from the birth-time longing for the birth of another manof Moses; so that the pluperfect rend- child; but that fond expectation was as ering of the verb may perhaps be con- often dashed by the bitter -reflection, sidered the most correct. The verb that an order had gone forth which to go,' by a peculiarity of idiom in the would in all probability consign her original, is frequently employed in a son, if she should bear one, to the jaws sense including not the idea of locomo- of the devouring crocodile of.the Nile; tion, but simply that of commencing, or Yet it would seem not improbable from entering upon, an action or enterprise; the apostle's words, Heb. 11.23, that thus, Gen. 35. 22, c And it came to pass, some extraordinary presentiments in when Israel dwelt in that land, that the minds of his parents accompanied Reuben went and lay with Bilhah his the birth of this illustrious. child, and father's concubine.' Deut. 31. 1,'And strengthened the faith under which he Moses went and spake these words unto was hidden for three months from the all Israel.' Hos. 3.1,' Then said the rage of the Egyptian dragon, which Lord unto me, Go, yet love a woman stood eager for his prey as soon as it beloyed of-her friend.' The word in should see the light, Rev. 12. 4.such connexions may not improperly be IT When she saw him, that he;was a considered as an expletive. Something goodly child. Heb. t3 tob, good. The similar occurs in the New Testament, original term, as remarked on Gen.. 39. Eph. 2. 17,' And came and preached 6, is used to denote bodily endowments, peace to you.' So also 1 Pet 3. 19, as well as the qualities of the heart, By which also he went and preached andits.import may be learned from the. unto the spirits in prison.'-The name of corresponding Gr. phrase employed by the manhere mentionedwas Amram the Stephen, Acts, 7. 20, aorstos r i OLa, son of Kohath, the son of Levi, Ex. 6. fair to God, i. e. divinely or exceedingly 16-4Q2, and the name of the woman fair. In Heb. 11.23, the epithet is the uwhom he took to wife was Jochebed, same (aarstov) but rendered'proper.' the sister of Kohath, and consequently The implication obviously is, that an the aunt of Amram, Ex. 6.20. Num. 26. extraordinary beauty distinguished the -24 xoDu [. cB. 1571T 3- id weiWh heie cohuld niot longer of bulrushes, and daubed it with hide himn ~she took for him an ark slime and with pitchi anld put the smiling babe' tiat inow reposed in-his The original term is derived from a mother's arms. To the fond eye of ma- verb signifying to swualow, to sup up, ternal affection every childis lovely, and to drink, and is so named from its rewe-can only account for the strong lan- markably absor)bing the water where it guage used here and elsewhere in regard grows, as- appears from Job. 8. 11,'Can to Moses,- by supposing that his infant the' rush' (xt:: goi' ) grow iup with6ut features possessed a gra'e and'c6meli- mire?' It is aplant groiig' on thie ness that- were perhaps Withoui' a paral- banks of the Nile, and in'marshy lel. WeFmust recognize in this a special gfounds. Thie stalk is' of i viVidgreen, providnce, for there; is no doubt that of a triangular- form, and tapering tothe ufcommon beauty of the child was wards- the top. At trese t it rarely a-strong motive with the parents for so found more than ten feet lotig' about two anxiously aiming to secure it from feet or little more' of the lower part o1 harm. This is clearly intimated in the the stalk being coVered with hol61ow words of the apostle, Heb. 11. 23,' By sharp-pointed leaves whichoverlap each faith Mloses, when he Was born, was other like scales, and fortify tlie most hid three months of his paients, because exposed part of the stem. It terminates they saw that he was a properf child'/ in a tuft or crown of small grassy fila&c. It may be supposed: moreover that ments, each about a foot long. Near this circumstance Wias ordered- by provi- the middle each of tlese filamiients parts.dence in order to afford to Pharoah's into fourand i' the point of partition daughter a stronger motive for preserv- are four branches of flowers, the termin" ing the child. But the deaire the corn- ation of which is Hot' unlike an ear ot fort the greater the c'are, and uiider. wheat in form, btt is in' fact a' soft silky their' -present circumst'ances we can husk. This singul'aY vegetatblewas used easily imagine that every iovely iinea- for' a variety of ptirposes, the prinrcipaI ment in' thie Cotnhtena'fi-ce of her. chiild of which was' the stfuctuire of tbat. and would weave a: iew' fold of aegiiishe f the mariifacture o6 paper. In regaid to anxiet'y in he' oWi: fae- a$s she gazed th fii,st, we' ar'e -t'ol biy fliy'that a upon it,- arnd fthought of tlhe' je3opardy to"'pie'ce of the'idac'aia-tr'ee'was put in tie which he was: exposed. FoiP' thie space b'ottom to seVia5s.akeelto l wlich the of three'imonths shi:-ras: perritted, plants were j:oined lengthwise,'being thbughlierprecautidRifos, froidyto day frst sewed to-gtther, thei gathred up. to fondle and nourisli. th- ihelplessb babe, at ste'f aiid stern, afid mtade fast by thiiugh her heart-trteitbled't'tRie sOtind eans-ofa ligature'. The ves6selsare of every treadw:iMe- SO empioyed, just stfill tio b see on the' e'fg-raven sfones as the miser deadr the noise of ap'. aand' othier moiTuTieits of Egyptian an. proac;tig footstgepfb: ile sufieyifg an: tiquity. According t'o Dr. Shaw, the' eounting over: hi i rded Wealthi. if vessels of btultshes or pa:pyrus rmeni atth ehd'f tha period, therigor of th' fionied in sacred [nidc profanie history iearh kon the- pari of her efenitie's con-' were- rio dter in large fabriocs of tie vinced her that farthef'onceilienit same kind with tat Of Mosesi wcli' would be impracticable, and- thait she from the introduction of plaiik anid must part' with her treasarere stoger motaier arse'O6Wlaid asde 3. iShe tookb:fd himr ai dric of bui- The prophet's words, IS. s8 2,'-Thi tUshes,-&c. Heb. gt^ ti'tatli gomeg,- setideth ambassadors by the sea, evee ark of bulrush. Th iEgyptian papyrus. I in vessels of bulrushes upon the waters,' B.-C. 1571.] CHAPTER II. 25 child therein; and she laid it in 4 c And his sister stood afar off, to the flags by the river's brink.- wit what would be done to him. c ch. 15. 20. Numb. 26. 59. are supposed to allude to the same kind 4. And his sister stood afar off, &c. of sailing craft. Pliny takes notice of His sister Miriam undoubtedly, as we the' naves papyraceas armentaque Nili; have no account of his having any ships made of the papyrus, and the other. She was unquestionably older equipments of the Nile; and Lucan, the than Aaron, or she would have been poet has, < Gonseritur bibula Memphi- unfit for such an office on this occasion. tis cymba papyro,' the Memphian (or The incident makes it plain that the Egyptian) boat is made of the thirsty little ark, though made water-tight, was papyrus, where the epithet'bibula, not deposited on the bosom of the river, drinking, soaking, thirsty is particular- where it would be borne away by the ly remarkable, as corresponding with current, but on the margin of the stream, great exactness to the nature of the where perhaps the finder would infer plant, and to its Hebrew name. The that it had lodged, after having floated Egyptian bulrush or papyrus required down from above. Throughout the much water for its growth; when there- whole of this transaction, which was fore the river on whose banks it grew no doubt supernaturally suggested, no was reduced, it perished sooner than mention is made of the father. That other plants. This explains Job, 8. 11, every thing was done with his privity where the circumstance is referred to as and consent we cannot doubt, for the an image of transient prosperity.- apostle couples both the parents in his IT Daubed it with slime and with pitch. encomium on their faith; but the case Heb. "Znt ba-hemor, with bitumen, or was probably one in which the faith of mineral pitch. See Note on Gen. 11. 3. the mother was more decided and active The bitumen' cemented the rushes or than that of the father, and has therereeds together, the pitch served to keep fore more prominence given it in the out the water.'There seems to be con- sacred narrative. The proceeding desiderable analogy between the ark or tailed is a beautiful illustration of the boat in which Moses was deposited, connexion which should always exist and the curious vessels which are at between the diligent use of means and the present day employed in crossing a pious trust in Providence. Instead the Tigris. They are perfectly circular of sitting down in sullen despair, or pasin shape, and are made with the leaves sive reliance on divine interposition, of the'date-palm, forming a kind of every thing is done which can be done' basket-work, which is rendered impervi- by human agency to secure the wished. ous to the water by being thickly coated for result. The careful mother pitches with bitumen.' Pict. Bib.-I Laid every seam and chink of the frail veit in the flags. Heb. 21^ bassuph, in hide as anxiously as if its precious dethe sea-weed, or sedge. The suph was posit were to owe its preservation solely probably a general term for sea or river- to her care and diligence. Nor even yet weed. The Red Sea is always called, does she think she has done enough. in the Scriptures lb tn yam suph, or Miriam her daughter must go, and at a the weedy-sea, as some suppose, from distance watch the event, and strange'the great variety of marine vegetables would it be if she did not herself in the which grow in it, and which at low water mean time take a station where she are left in great quantities upon. the could watch the watcher. And here we shores. But see Note on Ex. 13. 18. behold all the parties standing precisely VOL. I 3 26 EXODUS. [B. C. 1571. 5 1 And the d daughter of Pharaoh flags, she sent her maid to fetch it. came down to wash herself at the 6 And when she had opened it, river; and her maidens walked she saw the child: and behold, the along by the river's side: and babe wept. And she had cornwhen she saw the ark among the passion on him, and said, This is d Acts 7. 21. one of the Hebrew's children. upon the line where the province of hu- the great liver Euphrates. I Angels' man sagacity, foresight, and industry here is a symbolical term for the na. ends, and providential succor begins. tions or people over which they are re. The mother has done her part. The presented in prophecy as presiding. rushes, the slime, and the pitch were See Dan. 10. 3. The import of the cornm her prudent and necessary preparations; mand is, that those obstructions which and the great God has been at the same had hitherto opposed the issuing forth time preparing his materials, and ar- and the desolating spread of four great ranging his instruments. He causes political powers in the region bordering every thing to concur, not by miraculous upon the Euphrates, should now be reinfluence, but by the simple and natural moved and free scope given them. operation of second causes,.to bring These powers were the origin of the about the issue designed in his counsels Ottoman empire, which, as it was anfrom everlasting. The state of the nounced by the sixth trumpet, was to weather, the flux of the current, the be destroyed by the sixth vial. Rev. promenade of Pharaoh's daughter, the 16. 12.- T She sent her maid to take state of her feelings, the steps of her it. Heb. llpnJ vattikkaheha, and took attendants, are all so overruled at that it; i. e. she took it by the hand of her particular juncture, as to lead to the maid; by which term is meant the discovery, the rescue, and the disposal maid who more immediately waited of the child! But let us not anticipate upon her, as the word (h'nlt) is difthe thread of the story. ferent from that (nshT) translated 5. The daughter of Pharoah came' maidens.' down to wash herself at the river. Heb. 6. She saw the child: and behold, the *1tR > al ha-yeor, at or by the river. babe wept. Rather according to the Gr. es r-ov 7roraow, to be translated in Heb.' And she saw him, the child; and the same manner, implying that the behold a male-infant weeping!' The washing,which was probably a religious Eng. word'babe,' as it does not disablution, and not a proper bathing, criminate the sex, is not an exact or was performed just at the river's brink. adequate rendering of the original 13: The washing of Naaman the Syrian, naar, which strictly denotes a male on the other hand, is said to have been child, and is here used expressly for in the Jordan ("1" a ba-yarden) and that purpose.-IT She had compassion not at it, because he entered further into on him. Or, Heb. 52tt1 tahmol, mer. the stream. We advert to the phrase- cifully spared him. If there be an obology here principally for the purpose ject in nature more calculated than any of showing the relation of the Gr. ren- other to interest and affect the suscepti. dering to a parallel passage in Rev. 9. ble heart, of woman, it was that which 14,'Loose the four angels which are now presented itself to the eye of this bound at (nrt at, not in) the great river Egyptian princess-a beautiful infant, Euphrates;' i. e. the four angels which deserted by its parents, exposed to the nad hitherto been providentially re- most imminent peril, and expressing by strained or confined in the vicinity of the moving testimony of tears its sense B.C. 1571.] CHAPTER II. 27 7 Then said his sister to Pharaoh's nurse it for me and I will give thee daughter, Shall I go, and call to thy wages. And the woman took thee a nurse of the Hebrew wo- the child and nursed it. men, that she may nurse the child 10 And the child grew, and she for thee? brought him unto Pharaoh's daugh8 And Pharaoh's daughter said to ter, and he became eher son. And her, Go. And the maid went and she called his name Moses: and called the child's mother. she said, Because I drew him out 9 And Pharaoh's daughter said of the water. unto her, Take this child away and e Acts 7. 21. of that misery of which it had not yet child! I will give thee thy wages' acquired the consciousness. The story Wages, indeed! What'wages' would told itself. The situation in which the not she have given for the extacy she child was found explained the cruel oc. now enjoyed in the prospect of acting casion. The covenant-sign which he the mother to the son of her womb4 carried engraven on his flesh, declared What sentiments of adoring wonder and to whom he belonged, and notwithstand- grateful praise must have thrilled her ing the scruples which must have arisen heart in view of the overwhelming goodfrom his parentage, his outcast condi- ness so kindly and unexpectedly vouchtion made an irresistible appeal to the safed to her from the God of all comfort! bosom of Pharaoh's daughter. 10. She brought him, &c. At what 7. Then said his sister, &c. Who no age the future deliverer of Israel was doubt came up and joined the train, as transferred from the care of-his mother if by accident. If she had not been to the palace and the court of Egypt, previously instructed by her mother we are not informed. It would seem what to say on the contingency of such from the history that he was old enough an occurrence as now actually took to have learnt the principles of his an, place, we cannot but refer this sugges. cestral religion, in which his mother tion on the part of a little girl to an in- would not fail to instruct him; and mediate inward prompting from above. though it was somewhat of a renewed How else should it have entered her trial to her to part with her son, under thoughts to propose making-the mother the apprehension that the influence of a of the exposed infant its nurse? Can heathen and hostile court might alienate we fail to acknowledge the secret hand his tender mind from the love of God of the'Lord of hosts,' wh6 is wonderful and his people, yet she would doubtless in counsel and excellent in working?' infer from the past incidents of his life 9. Take this child away and nurse that something great was in store for it for me, &e. No mere human writer him, and that the same tutelary -provicould here have well forborne to dilate dence which had watched over his inin glowing terms on the transports of fancy, would make his childhood and the happy mother as she again clasped youth and mature age its spe.cial care. her beloved babe to her bosom, free He came accordingly'into the relation from the fear of having him again torn of an adopted son to Pharaoh's daughfrom her. What a joyful change! The ter, and was by her, for an end of which fond mother permitted to do that for she little dreamed,'trained up in all prmcely hire and under royal protection the wisdom of the Egyptians.' As the which she would have given her life for book of Revelation is constructed with the privilege of doing for nothing, could a continual or running reference to the she have done it with safety to her events of the Old Testament history, 28 EXODUS. [B. C. 1571. 11 And it came to pass in those and looked on their gburdens: and days, fwhen Moses was grown, he spied an Egyptian smiting an that he went out unto his brethren, Hebrew, one of his brethren. f Acts 7. 23, 24. Hebr. 11.24, 25, 26. g ch. 1. 11. we cannot doubt that there is a real 11. When Moses was grown. Heb. though covert allusion to the history 1 5 yigdal, had become great, not of Moses in the vision, Ch. 12, of the- in stature only, but in repute, infludragon, the sun-clad woman, and the ence, and consideration at court. This child to which she gave birth. The is in several unequivocal instances the dragon's standing before the woman force of the original, and it is said of ready to devour her child as soon as it him by Stephen that he'was mighty should be born, is strikingly in analogy both in word and deed,' as well as that he with the bloody edict of Pharaoh, whom had attained the full age of forty years. the prophets denominate the Egyptian - fT Went out unto his brethren, and dragon, Ezek. 29. 3, while the child's looked on their burdens. Heb. Eq"1 being caught up to God and his throne, i _n2O va-yar besiblotham. Gr. Karahas an equally distinct reference to the vron-a rov 7rovo avru v, considered their wonderful preservation and elevation labor. Chal.'Saw their servitude.' of Moses as here described.- T She Verbs of the senses often imply in the called his name Moses. Heb. {12t Scripture idiom a connected working of Mosheh, from the verb miaT mashah, the emotions or affections of the heart. to draw out, a term occurring Ps. 18.16, Here' looking upon' is viewing with'He sent from above, he took me; he sympathy and compassion, having his drew me (I'l2l yamsheni) out of heart touched with the spectacle. Gen. many waters;' where the Psalmist 29. 32' And Leah conceived and bare a seems to liken his preservation to that son, and she called his name Reuben: of Moses, unless indeed, which we for she said, surely the Lord hath lookrather incline to believe, he is giving ed upon my afflictions;' i. e. hath meran allegorical history of the church cifully regarded. Eccl. 1. 16,'My heart from its earlier periods, and has here a had great experience of wisdom and designed but mystic allusion to the very knowledge;' Heb.' My heart saw wisperson and deliverance of Moses, in dom and knowledge.' Eccl. 2. 1, I said whose preservation that of Israel was in my heart, go to now, I will prove concentrated. It has indeed been a mat- thee with mirth, therefore enjoy pleater of dispute among critics whether the sure;' Heb.' see pleasure' Ps. 118. 7. name were truly of Hebrew or Egyptian' Therefore shall I see (my desire) upon origin. Yet the former is most proba- them that hate me.' We must regard ble, as a Hebrew etymology seems to this as the incipient working of that *be designedly given it by the sacred noble spirit which finally prompted writer. Although the Egyptians did Moses to forego the honors of the court not speak the Hebrew language, yet as of Egypt, and cast in his lot with the it appears from Ex. 11. 2, that the two despised people of Israel. Ease and people lived in a great measure inter- affluence generally tend to deaden the mingled together, the language of each sensibilities of the heart to the wants might have been to a considerable ex- and woes of others. But Moses seems tent understood by the other; and in never to have forgotten his extraction, the present case it would not be unnat- nor to have lost his sympathies with ural that a Hebrew child should have'the chosen race. He remembered that bestowed upon it a Hebrew name. the oppressed and suffering Israelites B: C.1571.] CHAPTER I. 29 were his nearest and dearest relations, him, it might have been regarded as and-though now ignorant perhaps of the the effect of a rash'excitement, as a part which he was destined to act in sudden sally of the buoyant temperatheir deliverance, he was unable to rel- ment of his age, and one which he would ish a solitary selfish joy, while they afterwards have regretted or condemned. were eating the bread and drinking the Had it occurred later in life, when the water of affliction. He therefore goes powers and energies of his mind were out to look upon their misery, or as on the wane, when the pursuits of amStephen says, Acts, 7. 23, c It came into bition and the prospects of pleasure had his heart to visit his brethren,' and vanished, it might have been stigmathough for the present he can neither tized as the act of an old worn-out remove nor alleviate it, yet he is deter- courtier, whose disgusted satiety of this mined to evince his willingness to be a world's good had driven him to the sorry partaker in it. But the most fitting refuge of seeking something better in commentary upon this passage is found another. -It might easily have been in the words of the apostle, Heb. 11. characterised as the mean compromise 23-26,' By faith Moses, when he was of a man in his dotage with an uneasy come to years, refused to be called the conscience, for having squandered his son of Pharaoh's daughter; choosing youthful prime and his manly meridian rather to suffer affliction with the peo- in the service of the world to the neg. ple of God, than to enjoy the pleasures lect of his Maker. But every such imof sin for a season; esteeming the re- putation is cut off by the facts of the proach of Christ greater riches than the case. It was' not a step prompted by treasures in Egypt: for he had respect the precipitate ardor of youth, nor one unto the recompense of the reward.' By dictated by the timid'or sordid policy his' refusing to be called the son of Pha- of age. It was a decision formed under raoh's daughter,' we are not probably circumstances in which deep principle, to understand that he rejected the nom- and not a passionate impulse, must have inal appellation, but according to the been the ruling motive; for while in true force of the orignal, which has a worldly sense he had nothing to hope,reference rather to the reality of things from a transfer of himself, he had, on than to their denomination, he refused the other hand, every thing to lose. to be treated as her son, he positively We have only to appeal to our knowdeclined all the honor and aggrandize- ledge of human nature to learn the dif. ment wehich was implied in that rela- ficulty, and consequently the virtue, of tion. This was his deliberate choice, such a sacrifice as Moses now made. and perhaps no man was ever called to When we compare the respective states make-a choice under circumstances more of the Egyptian and the Israelitish peotrying, or made one which redounded ple, it would seem to human view that more- to his credit and glory than this the lot of the meanest Egyptian was pre. of Moses. It is to be remembered that ferable to that of the highest Israelite. hewas at this time of mature age, full Yet Moses voluntarily gave up the one forty years old,' says Stephen. He had for the other;' the honors of the palreached the grand climacteric of life, ace for the ignominy of the brick-yard.' all his faculties perfectly ripened, and Though he was the adopted son of Phahis judgment calm, unclouded, and dis. raoh's daughter, and, for aught that ap. passionate. Were not this the case, pears to the contrary, was the presump. had he been now just emerging from tive heir to the crown, yet he refused youth, with all the sanguine and enthu- not to come down from this preeminent siastic ardor of dawning manhood upon distinction, and to cast in his lot with 3 30 EXODUS. [B. C. 1571. the despised and embondaged seed of understood this to be the fact. It is Jacob. History affords us some few in- however worthy of note that Diodorus stances where kings have laid aside their Siculus informs us that a law existed in purple afid abdicated their thrones. But Egypt, which might have been at this in- all such cases they have descended time in force.' That whoever saw his to a rank in private life which was sur- fellow-creature either killed by another, rounded by ease, affluence, and con- orviolently assaulted, and did not either tinued respectability; so that their sacri- apprehend the murderer, or rescue the fices were relieved by many counter- oppressed if he could; or if he could vailing considerations. But Moses de- ihot, made not an information thereof to scended from the dignity of a courit to the magistrate, himself should be-put to the degradation of a slave. What was death.' For aught that can be affirmed there in the vaunted condescension of to the contrary, Moses might have been Dioclesian or Charles the Vth. to be warranted on this ground alone in procompared with this? And where, in all ceeding to the extremity he did. The the annals of time, shall we find such a act hovever cannot be pleaded as a presurrender made from such motives?- cedent on occasions that are not similar. IT Spied an Egyptian smiting an He- It bore a striking resemblance to the brew. Probably one of the task-masters, conduct of Phineas on another occasion, As the original word for smiting (rii= Num. 25. 7, 13, a conduct which was makkeh) is the same with that rendered certainly approved of God. If it be obslew (I" yak) in the next verse, it is to jected that the secrecy observed by Mobe presumed that the Egyptian was act- ses both in performing the act and in ually attempting to kill the Hebrew, disposing of the body, is scarcely conand that had it not been for tle inter- sistent with the idea of his being em. vention of Moses, he would have effect- powered by the call and authority of ed his purpose. Thus Ps. 136. 17,' To God to execute his pleasure on this ochim which smote (-rZD makkeh) great casion, it may be observed, that as his kings;' i.e. that slew. It is important calling, though clear to himself, had to view this incident in connexiolt with not yet been publicly manifested or acwhat Stephen says of it, Actsj 7. 23-25 credited, it was fitting that a temporary'And when he was full forty years old) concealment should be drawn over the it came into his heart to visit his breth- present occurrence. Thus Ehud, Judg. ren the children of Israel. And seeing 3. 21, though moved by an influeice one of them suffer wrong, he defended from above, slew Eglon king of Moab him, and avenged him that was oppress- in a private chamber; and Gideon, ed, and smote the Egyptian: for he Judg. 6. 27, before his office of deliverer supposed his brethren would have un- was publicly known, demolished the derstood how that God by his hand altar of Baal by night. Again, if it be would deliver them: but they under- asked what reason Moses had to sup. stood not.' It is undoubtedly to be sup- pose that his brethren would have unposed that Moses was now acting under derstood that he was acting by a divine a divine commission, and that an im- commission, it may be answered, that mediate impulse from the Spirit of God the marvellous circumstances of his prompted him to the deed here record- birth and preservation, and subsequent ed. This is to be inferred from the training in the court of Pharaoh, were words of Stephen,'for he supposed doubtless matters well known and much his-brethren would have understood how talked of among the nation of Israelj that God by his hand would deliver from which they might reasonably infer them,' implyins that Moses'himself that hle was raised up for some exktaordi-.. B. C. 1531.] CHAPTER II. 31 12 And he looked this way and Wherefore smitest thou thy felthat way, and when he saw that low? there was no man, he hslew the 14 And he said, k Who made thee Egyptian, and hid him in the sand. a prince and a judge over us? 13 And iwhen he went out the intendest thou to kill me, as thou second day, behold, two men of killedst the Egyptian? And Moses the Hebrews strove together: and feared, and said, Surely this thing he said to him that did the wrong, is known. h Acts 7. 24. i Acts 7.26. k Acts 7. 27, 28. nary end. It was before this time, that Moses administered reproof by a mortal Stephen's testimony assures us he had blow, but he tries to gain a contending' become mighty in words and in deeds.' brother by mild and gentle means. In And when he was seen to come forth the former instance he acted more as a alone, and take vengeance on one of judge; in the present, as a peace maker. their oppressors, it might have been His question has indeed the air of being presumed that he regarded himself as sternly proposed, but there was nothing directed by God in what he had under- in it which could not or should -ot have taken. But the result showed that the been said by one Israelite to another; expectation of being recognized in his and we ought never to think it going true character was premature. beyond the bounds of charity or duty, 12. He looked this way and that way, where we are satisfied on which side &c. -Evidently implying that he was the wrong lies, to call an offender to acnot exempt from some inward wavering count by an equally plain interrogation. of spirit in thus entering, upon his mis- Every man should look upon himself as sion. But if oppression maketh a wise at least so far appointed a guardian of man mad, we may easily perceive that the general interests of justice and of his natural indignation, joined to a con- right as to expostulate in pointed terms scious impulse from above, was suffi- with the injurious and overbearing. cient to urge him forward to the act re- 14. Who made thee a prince and a corded. judge over us? Heb.'Who set thee 13. Behold, two men of the Hebrews for a man a prince and a judge over us?' strove together. Heb. tVI nitzim, Moses intended merely to administer a fighting. Whatever were the occasion mild and friendly reproof, and yet how of this unhappy contest, it must have roughly is his admonition received. been mortifying to Moses to behold it. The man could not easily have given As if they had not enemies enough in a plainer testimony of his guilt than by their common cruel taskmasters, they such a choleric reply. What authority fall into strife with each other! Alas, did Moses assume in thus gently rethat sufferings in common should fail to proving a manifest outrage? Does one unite the professing people of God in need a commission to perform an act the strictest bonds of brotherhood.- of real kindness, and to endeavor to T He said to him that did the wrong. make friends of apparent enemies? Yet Heb. YlI' larasha, to the wicked one. how boldly does he challenge his auThe Gr. however renders very correctly thority as if he were imperious and preby To alKovvrl, to the wrong-doer,_and suming. It is rare virtue ingenuously Stephen confirms the same version, to confess our faults and to receive corActs, 7. 26,' Sirs, ye are brethren, why rection with meekness-!-IT Intendest do ye wrong (aiLKetre) one to another?' thou to kill me, as thou killedst the lit the case of the offending Egyptian Egyptian? Heb. th ISM:N1 32; EXODUS. [B. C. 1531. 15: Now when Pharaoh heard face of Pharaoh, and dwelt in the this thing, he sought to slay Mo- land of Midian: and he sat down ses. But- l Moses fled from the by m a well. 1 Acts 7. 29. Hebr. 11. 27. m Gen. 24. 11. & 29. 2. halhorgani attah. omer, sayest thou- to marked as the victim of his wrath. kill me? See Note on Gen. 20. 11. We This was perhaps not so much with a here behold a striking specimen of the view to avenge the death of a single inbase constructions which an ill mind will dividual of the Egyptian race, as be. put upon the best words and actions. cause Moses had by this act discovered What right had he to charge Moses himself to be a friend and favorer of with a murderous intention? He had the oppressed Israelites, and given the indeed slain an Egyptian, but an Egypt- king reason to suspect that he was seian was not a Hebrew, nor had he any cretly cherishing the purpose of one day grounds to suppose that Moses would attempting to effect their liberation. go farther than the provocation war- His only safety therefore was in flight. ranted. The occasion called simply for This would subject him to great trials a reproof, and a reproof was the head and privations, and had his heart been and front of' his offending; yet the ag- less firmly fixed in the great purpose gresSor would turn away the force of which he had adopted, he would have his rebuke bypretending that he aimed sought rather to make his peace with at nothing less than his life! Besides, the king, his benefactor, and to retain why should he cast the-slaying of the his place at court. But he had made Egyptian in Moses' teeth, when he had his election, and now chose rather really done it from his regard to his'to wander through dreary deserts than own countrymen? Should not this quar- to be reconciled to the enemies of his relsome Hebrew have taken it rather as people. The providence which thus a. proof of Moses' favorable feelings withdrew the destined agent of detowards himself than as an evidence of liverance from the field of action in a- wish to harm him? If he had not the very outset of his work, would seem loved the Hebrews would he have dis- at first view extremely mysterious and patched:one of their enemies? But adverse. But infinite wisdom saw that reason and humanity speak in vain to he needed a quite different training those whom a guilty conscience leads from that which he would receive in a to pervert the wisest and the kindest luxurious court, in order to fit him for counsels. -' Surely this thing is the hard services which awaited him. known; i. e. his slaying the Egyptian. He sends him to school therefore for Heb. "1"T. haddabar, this word. See forty years in the desert to qualify him Note on Gen. 15. 1. Moses was satis- the better for leading his people through fled from this that the Hebrew whom their forty years sojourn in the desert. he had liberated the day before by God,' says Henry,'fetches a wide slaying the Egyptian, had divulged the compass in his plans, but his eye is circumstance, and not doubting that it continually upon the grand point at would soon come to the ears of the which he aims.'-It is not to be sup. king, began to be in dread of his life. posed that there is any real discrepancy 15. When Pharaoh heard this thing, between this passage and Heb. 11.27~,&c. He soon learnt that his fears were' By faith he forsook Egypt, not fearing well founded. Pharaoh was apprised the wrath of the king.' The Apostle of the fact of his having put an Egypt- alludes not to his flight into- Midian, ia to death, and Moses was at once but to his final departure from Egypt at B. C. 1531.] CHAPTER II. 33 16 nNow the priestof Midian had 17 And the shepherds came and seven daughters: o and they came drove them away: but Moses stood and drew water, and filled the up and helped them, and p watered troughs to water their father's flock. their flock. nch. 3. 1. o Gen. 24. 11. & 29.10. 1 Sam. 9. 11. PGen. 29. 10. the head of the children of Israel.-'priest,' as is shown in the Note on T Dwelt in the land of Midian. Heb. Gen. 41. 18, and accordingly in the earS12 yesheb, sat down; the same word ly ages of the world both these offices in the original with that applied in the were often united in one and the same ensuing clause to his seating himself by person. The humble occupation of his the well. Probably in both cases the daughters will be no objection to this time implied is that of hisfirst arrival view of the title, if the difference be. in Midian, the one referring us in gen. tween ancient and modern customs be eral to the country in which le stopped duly considered. See Note on Gen. 48. on his route, the other to the particular 45. Nearly all the ancient versions, be. place which was the scene of the inci- sides the Chaldee, adhere to the sense dents subsequently related. Coming to of' priest;' but whether he were the that land he halted in his sojourning, priest of a true or false religion, is not and finding a refreshing well of water so clear. Being in all probability dehe sat down or tarried a longer time scended from Midian the son of Abra. than usual by the side of it. Otherwise ham by Keturah, it is perhaps most we seem to be forced to the awkward reasonable to infer that he retained the construction that the dwelling men- leading doctrines of the faith of his tioned in our translation, which implies great progenitor, though possibly corsomewhat of a permanent abode, was rupted in some measure by the admix. prior to his sitting by the well, which ture of errors originating in the surevidently is not the sense of the passage. rounding systems of heathen idolatry. -Midian was a country in Arabia Pe- From what we are subsequently intraea, deriving its name from Midian, formed of Jethro, he seems to have the fourth son of Abraham by Keturah. possessed a knowledge of the true God, It was situated on the south of the Dead and to have been imbued with senti. Sea and the land of Moab, and probably ments of piety; and this supposition comprehended the whole country, as far is strengthened when we consider the south as the Red Sea. It is at least improbability of Moses' entering into a certain, that if the country of Midian marriage alliance with the family of an did not actually reach to Sinai, there idolater. were colonies of the Midianites who 17. The shepherds came and drove settled near that mount, and who also them away. Heb. t:1l>3' yegareshum, gave the surrounding districts the name where the pronominal suffix answering of the' Land of Midian.' Among those to' them' is in the masculine, and not emigrants who preserved the worship in the feminine gender; from which we of God in comparative purity when lost are doubtless to understand that the amongst their countrymen in the north, daughters of Reuel were accompanied was Jethro, with whose family Moses by men-servants who were under their here comes into connexion. direction. It would be strange indeed 16. The priest of Midian had seven for a company of unprotected females to daughters. Heb. nMZ kohen. Chal. be thus employed, and equally strange, f The prince of Midian.' The original if they were without assistance, that word signifies'prince' as well as such savage rudeness should he prac 34 EXODUS. [B. C. 1531. 18 And when they came to qReuel ter enough for us, and watered the their father, he said, How is it that flock. ye are come so soon to-day? 20 And he said unto his daugh19 And they said, An Egyptian ters, And where is he? why is it delivered us out of the hand of that ye have left the man? call the shepherds, and also drew wa- him, that he may reat bread. qNumb. 10.29. ch.3.1. & 4. 18. & 18; 1. &c. rGe. 31. 54. & 43. 25. tised toward them by the shepherds. is clear they were if they were different See Note on Gen. 29. 3.-Iff Moses persons; we cannot but give a decided stood up and helped them. Heb. t3, preference to the former opinion, which YWW11V yakom va-yoshian, arose and makes Jethro and Reuel the sane peisaved them. Gr. eppvraro avras, deliver son, but, for reasons now unknown to ed them. Here again we are probably us, called by different names. As to required to suppose a fact not expressly Hobab, mentioned afterwards, Num. 10. mentioned in the sacred record, viz. that 29, he is expressly affirmed to be the Moses travelled with attendants. Join- son of Reuel (Raguel)' Moses' fathering his servants with those of Reuel, a in-law,' which would seem to preclude party was formed sufficiently strong to all controversy on the subject. But see overpower the shepherd-boors who had Note in loc. -I How is it that ye at e so rudely attempted to drive away the come so soon to-day. Heb. lSt ~'l13 flocks of the young women. r Wa- miharten bo, hastened to come. tered their flock. Heb. tf= tzonam. 19. An Egyptian delivered us) &c. Helped to water them. Here too the This they inferred from his speech and pronominal suffix' their' is in the mas- dress, or they had learned from his own culine gender. mouth the country from which he came. 18. Came to Reuel their father. The - IF Drew (water) enough for us. assignment of the names Reuel, or Rag- Heb. t,I'iT daloh dalah) drawing uel (Num. 10. 29), Jethro and Hobab, drew. The word'enough' is inserted to the proper persons is no easy matter. in our translation in order to bring the It is supposed by many that Jethro and expression somewhat nearer to the eni, Reuel were but different names of the phasis of the original. same person. Others consider Reuel as 20. Whiy is it that ye have left the the father of Jethro, and the grand-father man? It is not, we presume, to be conof the maidens here spoken of, but call- strued as a breach of propriety on the ed their father in conformity to a very part of the daughters, that they did not common idiom in the original, of which invite Moses home to their father's see examples, Gen. 31.43. 2 Sam. 19.25. house. It would have had a very 2 Kings, 14. 3. 16.2. 18. 3. So Targ. questionable air had they introduced a Jon.' They came to Reguel, their fa- stranger into the paternal mansion withther's father.' But as Reuel seems ob- out any previous notice to its proper viously to have been the same person head. On the contrary, they demean as the priest of Midian, who had the themselves with all the decorous reseven daughters, an office which he serve appropriate to their sex. It does probably would not have held had his not appear even that they solicited profather been alive, and as he is the one tection, but modestly received it; and who -is said v. 21, to have given Moses when rendered they rather looked their his daughter to wife, an act more ap- thanks than uttered them. This was propriate to a father than to a grand- sufficient) for no noble or sensible mind, father, provided both were living, as it like that of Moses) would be in danger B. C. 1531.] CHAPTER II. 35 21 And Moses was content to 22 And she bare hmr, a. son, and dwell with the man: and he he called his name tGershom; for gave Moses sZipporah his daugh- he said, I have been ua stranger in ter., a strange land. s ch. 4. 25. & 18. 2. t ch. 18. 3. u Acts 7. 29. HIebr. 11. 13, 14. of interpreting the instincts of maidenly in a union with one of thd daughters. reserve into an ungrateful return for - I f He gave Moses Zipporah his generous services. But what they failed daughter; to whom reference is made to say to Moses himself they no doubt Numb. 12. 1,' And Miriam and Aaron said for him to their father, and were tpake against Moses because of the. happy to be able, under his sanction, to Ethiopian woman whom he had marexpress their thanks by ministering all ried; for he had married an Ethiopian.' in their power to his comfort as a guest. The original has' Cushite' instead of — rI That he may eat bread. That is,' Ethiopian, not, probably, because her partake of an entertainment. See Note family was descended from Cush, or W 1 ti n event, Acts 7, 32, I am the-God of thy el haelohim) is to or towards God, or fathers.' Alike sense, we presume, is towards the Elohim, as the article is to be givento the expression, Ex. 15. 2, prefixed, which is not the common'He is my God, and I will prepare him usage. It would seem that the term an habitation; my father's God, and I'Elohim' here is intended to signify will exalt him;' i. e. the God of my an- simply that which was visible, the outcestors in general. We suppose the ward symbol representing the essential true import of the passage before us Godhead,' which no man hath seen nor would be better expressed by the render. can see.' The Chal. has correctly, c He ing;'I am the God of thy fathers, feared to look towards the Glory of (even) the God of Abraham, &c.' This God;' i. e. towards the overpowering is obviously confirmed by v. 15'of this brightness of the Shekinah, in which chapter. While the Most High re- God manifested his presence. The pressed presumption in Moses, and en- effect described is what might have joined reverence, he encouraged him by been anticipated. A consciously sinful reassuring him of that relation into creature may well fear and tremble which he had entered with the nation when God comes to visit him, even of Israel in the persons of their fathers. though on a purpose of mercy. It is This declaration was made in order to ignorance of God, not intimate com. assure Moses that even in the present munion with him, that begets an unhaloppressed state of his nation in Egypt, lowed familiarity. The angels, who lie had not forgotten them, or his re- know him best and adore him most pro. lation to them as a God in covenant. foundly, are most sensible of the infinite This would be an unspeakable conso. distance between him and them, and are lation to Moses, to find himself ad- therefore represented as' covering their dressed by that God of whose appear, faces with their wings' when standing ances and promises to his fathers he in his awful presence. had often heard, and to know that his 7. I have surely seen the affliction, heart was as kindly affected to him as &c. Heb. Ih'im IN' raoh raithi, see. it ever had been to his venerated an- ing I have seen, i. e. have intently con. cestors. How comforting beyond meas. sidered. Arab.' Have regarded. Thus ire to the Christian, in his more favored Ps. 106. 44,' Nevertheless he regarded moments, to be assured that the God their affliction when he heard their cry.' of all the good who have ever lived is Heb.' He saw (0t'11) their affliction.^ his God, and equally pledged by his - IT By reason of their task-masters. 46 EXODUS. [B, C. 149. pie which are in Egypt, and ihave 8 And m am come down to deheard their cry kby reason f their liver them out of the hand of the taskmasters; for I know their Egyptians, and to bring them up sorrows: ~ out of that land, o unto a good land, ich. 2. 23, 24. k ch.. 1. 1 Gen. 18. 21. m Gen. 11. 5, 7. & 18. 21. & 50. 24. n ch. 6. ch. 2. 25. 6, 8. & 12. 51. o Deut. 1. 25. & 8. 7, 8, 9. Heb. 1 "3l3 nogesauv, his task-masters; his people, their miraculous deliverance, the whole people spoken of as one man, with deserved vengeance upon Egypt, according to common usage. The orig. is the memorable result.- I Unto a inal for task-masters, though of equiva- good land and a large. Not indeed a lent import, is not the same word with land very large in itself, but large in that so rendered, ch. 1. 11, but properly comparison with their territory in Gosignifies exacters, translated in Job, 39. shen, and of sufficient extent to contain 7, driver, and in Zech. 9. 8, oppressor. with ease all the population of that The Gr. has eoyodiuKTrai workmasters, race which was destined to inherit it. and the Chal.' Those who cause them - TI Unto a land flowing with milk to serve.'- I I know their sorrows. and honey. An abundance of milk and Heb. 1Zls n makobauv, his sorrows, honey indicates a country rich in pascollect. sing. as before. For the import turage and flowers, of which the one is of' know,' see Note on Ex. 1. 8. Hos. evinced by the teeming udders of the 13. 5, presents a parallel phraseology, flocks and herds, and the other by large'I did know thee in the wilderness, in quantities of wild or cultivated honey. the land of great drought;' i. e. I corn. That this description held literally good passionately knew thee; I knew thee of the land of promise, there is the most so as to succor thee. unquestionable evidence, not only from 8. lam come down to deliver them. Heb. the declarations of Scripture, Deut. 8. 8. 5~s~i lehatzilo,to deliver him, collect. 32. 13. Judg. 14. 8. 1 Sam. 14. 25, 26. sing. In strict propriety of speech nei- Ps. 81. 17, but even from what we know ther ascent nor descent can be predicated in modern times of the soil, climate, of the Omnipresent Being, but in adapt- and productions of Palestine. But if ation to our modes of conceiving of the. this should be thought too rigid an in. divine awts, God is said to'come down' terpretation of the words, milk' may when he-puts forth in the sight of men be understood to denote all kinds of slUh striking exhibitions of his power, necessary food, and'honey' whatever either for grace or judgment, as shall is peculiarly agreeable to the palate, so constitute an indubitable token of his that this expression, so often applied special presence. It may be remarked, to the land of Canaan, may be simply moreover, that whenever the Most High intended to characterise a very fruitful is said, in the sacred volume, to'de- and pleasant country, abounding in all scend,' some signal event of his provi- the products necessary to the subsist, dence is uniformly represented as fol- ence of life, and rich in the dainties lowing. Thus, when he is said to have which minister to the gratification of the resolved to' go down' and see the sins taste. See the emphatic commendation of Sodom, the fearful overthrow of their of the soil, productions, &c. of the city -quickly ensued; when he -'came promised land, Deut. 8. 7-9. The same down' to thwart the building of Babel, proverbial expression of plenty is fathe confusion of tongues followed, as it miliar to the classic writers. Thus Euwere, upon his footsteps; and when, in ripides, Bac. v. 142'The field flows the narrative before us, he announces with milk, with wine, and with the his purpose of descending:in behalf of nectarof bees.' The enemies of reve B. C. 1491.] CHAPTER III. 47 and a large, unto a land p flowing 9 Now therefore, behold, rthe cry with milk and honey; unto the of the children of Israel is come unplace of q the Canaanites, and the to me: and I have also seen the iHittites, and the Amorites, and the s oppression wherewith the EgypPerrizzites, and the Hivites, and tians oppress them. the Jebusites. 10 t Come now therefore, and I P ver. 17. ch. 13. 5. & 33. 3. Numb. 13. 27. will send thee unto Pharaoh, that Deut. 26. 9,15. Jer. 11. 5. & 32. 22. Ezek. r ch. 2. 23. s ch, 1. 11, 13, 14 22. t Ps. 105. 20 6. q Gen. 15. 18. 26. Micah. 6. 4. lation have drawn arguments from the convey any adequate idea of its surpresent neglected state of some parts of prising produce: it is truly the Eden of Palestine,to invalidate the statements the East, rejoicing in the abundance of of the sacred historians, who represent its wealth. The effect of this upon it as one of the most delightful spots the people was strikingly portrayed in upon the face of the earth. In this, every countenance. Under a wise and however, they have not only utterly beneficent government, the produce of failed, but by drawing the attention of the Holy Land would exceed all calcumodern travellers on the subject,.have lation. Its perennial harvests; the saunwittingly contributed towards the il- lubrity of its air; its limpid springs; lustration and confirmation of the sacred its rivers, lakes, and matchless plains; records. The land has, indeed, suffered its hills and valleys; all these, added under the blighting dominion of the to the serenity of the climate, prove Saracens, Turks, and Egyptians; agri- this land to be indeed'a field which culture has been neglected; and an air the Lord hath blessed: God hath given of desolation has crept over its once it of the dew of heaven, and the fatness luxuriant hills and dales, but the traces of the earth, and plenty of corn and of its original fertility and beauty are wine!' -TCanaanites, Hittites, Amor.'far from being wholly obliterated. We ites, &c. All singular in the original, may infer, from the following passages Canaanite, Hittite, &c., and so in infrom the pens of eminent travellers, numerable other instances. what Palestine was in a state of pros- 9. Now therefore behold the cry, &e. perity.' We left the road,' says D'Ar- The Most High repeats this declaration vieux, C to avoid the Arabs, whom it is from v. 7, in order to give stronger asalways disagreeable to meet with, and surance to Moses that he will be with reached by a side path the summit of a him and not suffer him to go upon a mountain, where we found a beautiful fruitless embassy. His truth, his jusplain. It must be confessed, that if we tice, his mercy were all concerned in could live secure in this country, it the liberation of his people. Such cruel. would be the most agreeable residence ties as they had suffered at the hands in the world, partly on account of the of the Egyptians would have awaked pleasing diversity of mountains and val- his vindictive providence in behalf of leys, partly on account of the salubrious any people, and armed it against their air which we breathe there, and which oppressors. How much more when the is at all times filled with balsamic sufferers were his own chosen people, odors from the wild flowers of these whom be had taken under his special valleys, and from the aromatic herbs covenant care, whom he had sworn to on the hills.' Dr. E. D. Clarke, speak. protect, to befriend, to bless. ing of the appearance of the country 10. Come now therefore, &c. Heb. between Sychem and Jerusalem, says, rt: nML ve-attah lekah, and now go.. A sight of this territory alone, can The secret impulse under which Moses ,_ EXODUS. [B. C. 1491. thou mayest bring forth my peo- u;Who am I, that should go unto ple, the children of Israel, out of Pharaoh, and that I should bring Egypt. forth the children of Israel out of 11 ~ And Moses said unto God, Egypt? u See ch. 6 12. 1 Sarn. 18,18. Isai. 6. 5. 8. Jer. 1. 6. had formerly acted, in his incipient es- years before, in the ardor of cornparasays,towards the deliverance of his tive youth, he had made such an atpeople, ch. 2. 11, now becomes an open tempt, and failed. He shrinks back call and a full commission; and he therefore from it now. But we are not whom the Israelites, Acts, 7. 35,'re- to suppose that it was altogether from fused saying, Who made thee a ruler the recollection of the past that he deand a judge? the same did God send to dined the present service. He was in be a ruler and a deliverer by the hand many respects a different man now from of the angel which appeared to him in what he was then. He had long been the bush.' The divine Speaker here leading a retired, quiet, and contempasses from promises and assurances to plative life, and had gained a deeper commands. Moses is now required to knowledge of God and of himself. He address himself to the work which God had greater experience of the disposihad destined him to perform. He dealt tions and motives of men, and had kindly-with his servant in thus strength- grown in humility and a diffidence of ening and animating him with these his own powers. He could better estiprecious hopes of success. Nothmg mate the magnitude and difficulty of could have been laid to his charge had the work. He could better understand he waved all such preliminary encou- the weight of opposition which would ragements, and sternly bid him go for. arise from a powerful king and a mighty ward without any intimations as to the nation; and he might also well expect result of his mission. But our merciful to have again to encounter fear or unGod deals more graciously with human willingness in his own people. Now infirmity. He excites a more prompt and also he would feel that he could have cheerful obedience by assuring his serv- no protection or favor from Pharaoh's ants of a happy issue to all the work daughter, and obscure as he was in in which they engage for him. He thus Midian, he looked upon himself as alleaves our perverse and selfish and re- together insufficient and incompetent fractory hearts utterly without excuse, for so great an undertaking. That his if we decline his service. backwardness was excusable no one 11. And Moses said unto God, Who will affirm, yet it is probably no more am 1, &c. Calling to mind the lively than justice to Moses to say, that his interest which Moses had formerly reply did not flow from a positive. evinced in behalf of his people, and the ly disobedient spirit, like that which ready zeal with which he had entered prompted Jonah to flee from the presupon the redress of their wrongs, we ence of the Lord, but from a profoundly should no-doubt at first suppose that humble sense of his own unworthiness his inmost heart would have responded and incompetence for such an arduous to the divine call, and that he would trust. From a similar consciousness, have discovered an almost eager prompt- Isaiah shrunk from the duty to which itude'to enter upon so congenial a serv- he was called of being the Lord's mesice. But no; he is appalled by the ap. senger, saying,' I am a man of unclean pointment. He cannot believe himself lips;' and Jeremiah was led to exclaim equal to it, or worthy of it. Forty' Ah, Lord God! behold I cannot spealo B. C. 1491.] CHAPTER IL H 12 And he said, x Certainly I will token. to thee, that I have sent be.with thee; and this shall be a thee: when thou hastbroughtfortli x Gen. 31. 3. Deut. 31. 23. Josh. 1.5. Rom. the people outofEgypt,ye shall 8. 31. serve God upon this mountain. for I am a child.' Paul also was actu- confidence out of iimself, when in the ated by the same feeling when he anx- deep sense of our own impotence we iously enquired,' Who is sufficient for count it enough that he is with us and these things' A due degree of distrust for us. — T This shall be a token unto in ourselves is no doubt always proper, thee that I have sent thee. Heb. 15 rt but we should not forget, that as there t ht1 zeh leka haoth, this shall be to is a sinful pride which urges men to thee a sign. These words are underseek stations and employments to which stood by most of the Rabbinical comthey have no just pretensions, so there mentators to refer to the supernatural is a sinful humility which shrinks from appearance which Moses was now called the call of God, and which under the to witness in the burning bush. Acguise of self denial, or the affectation cording to this mode of interpretation of under-valuing and debasing our own there is a two-fold assurance conveyed persons and qualities, indirectly char- to him in the two several clauses of ges God with foolishness in choosing this verse; first, that God would be instruments unsuited to his work. Let with him, and protect him in his emus ever aim then to observe a happy bassy to Pharaoh. Of this fact he medium between self-complacency and might regard the spectacle before him self-disparagement. As it is God's pre- as a sign or token; for as he saw-the rogative to send by whom he will send, burning bush subservient to the divine so he will never fail to qualify his emis- pleasure without being consumed, so he saries-for the errand on which he dis- might be confident of being enabled to patches them. His commission is suffi- execute the commission assigned to cient to empower the weakest man for him without personal harm. Secondly the most arduous service, that when this was accomplished, when 12. And he said, Certainly I will be he had delivered his message to Phawith thee. Chal. My Word shall be raoh, and brought out the people from for thy help.' It no doubt for the most Egypt, then both he and all the host of part holds true, that those who are in Israel should serve G6d, by oblations reality the best fitted for the peculiar of sacrifice and praise, upon that very work of God are usuallyprone to esteem mountain where he now stood. The themselves the least so; yet the pro- mass of modern interpreters, however, mised presence of Jehovah is sufficient understand the token here spoken of, to silence every plea which would pre- to refer, not to the vision of the divine vent the humble-minded from going glory in the burning bush, but to the forward in any prescribed deliverance, actual future result of the mission now reformation, or change in the church or devolvedupon Moses: the sign promised the world. No other than this simple wasno other than the event itself, which consideration is afforded in order to re- was predicted; q. d.'Go now and; try, move the misgivings of Moses. It was and you shall find, by the event, that I of no consequence who he was, or what have sent you.' Of these interpretations he could do, as long as Omnipotence the former is more agreeable to the He led the way before him. We render the brew accents, which indicate a marke highest honor to God when relying on distinction between the former andthe his proffered aid, we seek no ground of latter clauses of the verse; and it seems VOL. 1 5 50 EXODUS. [B. C. 1491. 13 And Moses said tnto God, Be- mee, What is his naiae? what shall Iold, when I come unto the children I say unto them? of Israel, and shall say unto them, 14 And God said unto Moses, The God of your fathers hath sent I AM THAT I AM: and he said, me unto you; and they shall say to Thus shalt thou say unto the chil~... also better to accord with our ordinary mainly of that attribute which served conceptions of the use of a sign, which as a security for the fulfilment of the is understood to be something addressed promise. Thus when he appeared to to the outward senses rather than to the Abraham, Gen. 17. 1, and promised him faith of the recipient, and is of course a son in his old age, he announced himnaturally regarded rather. as a cause, self as El Shaddai, God Almighty, inhelp, or confirmation of faith, than its finitely.able to accomplish all his purobject. The latter view of the passage, poses. So also we find the occasional however, it must be admitted, is strong- titles Most High, Ancient of Days, Jah, ly.corroborated by Isaiah, 7.14.' There- &c. In like manner, Moses took it for fore the Lord himself shall give you a granted that on an occasion so momentsign; Behold a virgin shall conceive ous as the present, they would expect. and beara son, and shallcall his name the announcement of some new and ap-Immanuel.' Here both the sign and the propriate name, which should carry in thing promised are'future. But, the its import a kind of pledge for the perpoint is one which after all we must formance of all that he was pleased to leave undecided. promise. 13. Behold, when I come, &c. The 14. God said unto Moses, I am that I diffidence of Moses is not yet overcome. am. Heb. 1'lhR jd ZI'IRN ehyec asher Still doubting and irresolute, he ven- ehyeh, literally I will be that I will be. twres to urge another difficulty in the The Gr. resolves it, esy eili o cov, I am words of this verse. He supposes that he that is, or the Existing One. Arab. his own people will rigidly interrogate'The Eternal who passeth not away.' lim by way of sifting the authority un. A somewhat similar denomination oc. derwhlich:he acts'and will particularly curs, Rev. 1. 4, where John invokes require of hini an account of the nature, grace and peace j from Him. which is character, and attributes of the Being and which was, and which is to come,' whose commission he bore. This is which is supposed to be a paraphrase undoubtedly the true sense of the term or exposition of the name:ltlf Yehoname in this connexion. It is not so vah, a word derived from the same -root much the common title by which he was l as hayah, and of kindred import with nmown that they would wish to learn- the phrase before us., See Note on Ex. for it is supposed by the wording of the 6. 3. The title, I am that I am,' protext that he would announce-him as perly denotes the underived, eternal, the God of Abraham, of Isaac, and of and unchangeable existence of the great JaCob —as the new and significant de- Being to whom it is applied, carrying inominaton., which he might be expect- in it also the implication that He, in dised. to assume on. this occasion. The tinction from all others, is the one only people were well aware by tradition true God, the God who really is, while that whenever God had been pleased to all the pretended deities of the Egyphonor; any of their ancestors with a new tians and other nations were a vanity, revelation, it was his wont, in order to a nonentity, a lie. It implies, more. give it greater weight, to assume a new over, as founded upon the immutability characteristic denomination, expressive of the Divine nature, the certain and B.: — 1531.] CHAPTER III 51 dren of Israel,ylI AM hath sent God of your fathers, the God of me unto you. Abraham, the God of Isaac, and 15'Ad God said moreover unto the God of Jacob, hath sent me Moses, Thus shalt thou say unto unto you: this is emy name for the children of Israel, The LORD ever, and this is my memorial unto Y ch. 6. 3, John 8. 58. 2 Cor.l. 20. IIebr. all generations. 13. 8. Rev. 1. 4. z Ps. 135. 13. Hos. 12. 5. faithful performance of every promise 8. 58, Before Abraham was, I am. which he had uttered, so that whatever The expression is so strikingly paralhe had bound himself by covenant to lel, that we know not how to resist the do for Abraham, for Isaac, and for Ja. conclusion that there was a real though cob, he pledger himself by the annun. mysterious identity in the essential naciation of this tgust title to make the ture of the two speakers, so that what. sanre good to their seed. I am that ever was meant by Jehovah in saying (which) I will be, and I will be that to Moses'I am hath'sent me to you/' (which) I am; the same yesterday, to- the same was meant by the saying of day, and for ever' We see then the Jesus,'Before Abraham was, I am.' purport of the passage.' If they shall And thus the Jews would appear to have ask, what is he? by what name is he understoodit,for theyimmediately took known? what are the nature and attri- up stones to cast at him, as being guilty butes of him who, as thou sayest, has of the highest blasphemy in thus appro. sent thee to bring us out of Egypt? tell priating to himself the incommunicable thhem that thou art commissioned by name of God. him who describes his own nature by 15. This is my memorial unto all saying I AM THAT I AM; I am the eter- generations. tHeb. "lt zikri. The nal, self-existent, and immutable Being; name or character by which I will be the only being who can say, that he al- remembered, celebrated, and invoked ways will be what he always has been.' in all time to come. Accordingly, in — fT I AM hath sent- me unto you. allusion to this declaration, we have Heb. N'tI ehyeh, I will be; a proper Hos. 12. 5,' Even the Lord (Jehovah) future, but having the force of the con- God of Hosts; the Lord (Jehovah) is tinuous present. The first person of his memorial.' Ps. 135,'Thy name, 0 theverbpf -existence is here -used as-a Lord, (Jehovah,) endureth for ever; noun subtantitive, Antd made the -nomi- iand:tlhy memorial, 0 Lord, (Jehovah,) native:toaanother-verb in:the third per. unto all generations' The words were ison. -This-:is:indeed:a striking gram-' evidently adapted, as they wee doubtmatitel -'atimaly, but it arises out of less intended, to bring the chosen peothe nature of the subject. When God pie to a devout recognition of God as speaks of himself it is.- no matter of emphatically and pre-eminently the God wonder that he should disregard all of their race, and to wake up to more ~gratmmatical rules, for adequate expres- lively actings that faith which had besions come not within the compass of come dormant under the pressure of any language or atiy possible form of long continued affliction. Their pro. speech. The Targ. of Jonathan thus:tracted bondage, though it had not utfeebly halts towards a fitting phrase- terly extinguished the liglt of the great ology,'The That-was and Hereafter- truth respecting the-divine Being and' wil]be:hath sent me unto you.' And his perfections, yet had no doubt very -here.we-cannot but'be reminded of the much obscured it. They had lost the remarkable words of our Savior, John, practical sense of their covenant rela 52 EXODUS. FB. C. 1491. 16 Go, and agather the elders of b I have surely visited you, and seen Israel together, and say unto them, that which is done to you in Egypt: The LORD God of your fathers, the 17 And I have said, c I will bring God of Abraham, of Isaac, and of you up out ofth iJfliction ofEgtx;. Jacob, appeared unto me, saying, b Gen. 50. 24. ch. 2, 25.. Luke 1. 6 a ch. 4. 29. c Gen. 15. 14, 16. ver. 8. tion to Jehovah, and yet as this was Moses in the first instance was cornthe only true spring of all active faith, manded to go, and summon them tohope, and obedience, it was important gether to a general assembly, when he that they should be freshly instructed would announce to them the fact and on this head, and taught continually to the object of his mission. The release speak of and to trust in God as the God of Israel was to be demanded of the of their fathers, who would never be un- king in the general name of the whole faithful to his engagements. Moses, people, and this required the consent therefore, by reminding them of this and concurrence of the entife body of endearing title of the Most High, would their rulers, the proper organs of the be in fact furnishing them with a con- national voice. When they were in. stant memorial of their own mercies. formed of the fact and convinced of the 16. Gather the elders of Israel toge- reality of Moses' mission, they would ther. Gr. rv yepovlTav rTo vlwcov Irpal, of course exert all their influence in the senate or eldership of the children preparing the people for the crisis beof Israel; not so much all the aged fore them.- Ihave surely visited you men of the congregation of Israel, as and seen, &c. Heb. snSj Ct) pakod the elders in office, the persons of prin- pakadti, visiting I have visited. That cipal note and influence in the tribes, is, I have so absolutely purposed and teachers and rulers; men who were decreed to deliver you from Egypt, that qualified by age, experience, and wis- it may be said to be already done. Al. dom, to preside over the affairs of the though the word' seen' is supplied in nation, and who it appears were usually our version, it is not, indispensably neemployed as organs of communication cessary to complete the sense, as the between Moses and the body of the import of the preceding verb includes people. Thus when Moses and Aaron the idea of judicial or penal visitation, are said, ch. 12. 3, to have been com. as well as merciful. To visit the doings manded' to speak unto all the congre. of any one is plainly to punish them. gation of Israel, saying,' &c. we find The phrase therefore expresssively conthat in the account of the execution of veys the assurance of visiting the Is. this order, v. 21,' Moses called for all raelites in mercy and their oppressors the elders of Israel, and said unto them,' in judgment. &c. See Note on Gen. 24. 2-4. As 17. And I have said I will bring, &c. the distinction of tribes was undoubt- That is, I have resolved. See Note on edly kept up among the Israelites in Gen. 1. 3. The term'affliction' here Egypt, and as it is clear from Num. 2, will appear very appropriate upon'comand elsewhere, that each of the tribes paring this with the original promise had one or more presiding or ruling given to Abraham, Gen. 15.13,' Know chiefs called elders, who formed col. of a surety that thy seed shall be a lectively, at least in after times, the stranger in a land that is not theirs, and great counsel of the nation, it was to shall serve them; and they shall afflict these individuals, as the natural heads them four hundred years.' From this ind representatives of the rest, that affliction they were now to be delivered, B. C. 1491.] CHAPTER III. 53 unto the. land of the Canaanites, him, The LoRD God of the Heand.the Hittites, and the Amorites, brews hath fmet with us; and now and the Perizzites, and the Hivites, let us go (we beseech thee) three and the Jebusites, unto a land flow- day's journey into the wilderness, ing with milk and honey. that we may sacrifice to the LORI 18 And dthey shall hearken to thy our God. voice; and e thou shalt come, thou 19 ~ And I am sure that the king and the elders of Israel, unto the of Egypt gwill not let you go, no, king of Egypt, andye shall say unto not by a mighty hand. dch.,4.31. ech.5.1,3. f Numb. 23.3, 4, 15,16. ch.5, 2. &7.4. and in order to stimulate their minds token of the divine presence which had with the incentive of hope, the Most been manifested, and they say'hath High recites a list of nations of-whose met with us,' though Moses alone had territories they were to come into pos- witnessed it, from his constructive idensession, and lest moreover they should tity, as leader, with the people, and be discouraged by the recollection that from its having been vouchsafed for several of the-patriarchs had been for- their benefit as well as his. The Gr. merly driven out of that land by famine, and the Vulg. both render,' hath called he gives them adequate assurance on us.'- Let us go three days' journey that head by telling them that it is' a into the wilderness, &c. Neither Moses land flowing with, milk and honey.' nor he in whose name he spoke, can be,18. And they shall hearken to thy voice. justlycharged with falsehood or prevaThat is, shall believingly and obedient- rication in uttering this language. The ly hearken. See Note on Gen. 16. 2. utmost that can be alleged is, that he This assurance on the part of God was did not tell the whole truth, and this it peculiarly seasonable and precious. cannot be shown that he was bound to The Israelites had been so long de- do. See on this subject the Note'on pressed and dispirited by their bond- Gen. 12. 13. The command to make age, that they would naturally be slow this request of Pharaoh shows, that it to entertain any thoughts of deliver- may sometimes be the way of true wisance, and a cordial willingness to use dom to seek that as a favor, which the means, encounter the difficulties, may atthe same time be claimed as a and face the dangers requisite for that right. purpose, could only be effected by a 19. Iam sure that the king of Egypt powerful divine influence on theirhearts; will not let you go. Heb. =ln sh m and that influence God here engages to 55 lo yitten ethkem lahalok, will not put forth.. Such an assurance is the give you to go. See Note on Gen. 20. 6. grand encouragement of ail good men God announces beforehand that their engaged in declaring useful and saving first application will be unavailing, in truths or commanding laborious duties order that they maynot be disheartened to their fellow men. Their best words by the repulse, and give up the enter. will be unregarded, their utmost efforts prise as hopeless. Let it not be thought, will fail, unless the Lord himself infuse however, derogatory to the divine glory a vital efficacy into them, and give thus to send men advisedly upon a bootthe hearing ear and the yielding heart less errand; for the result would tend far to their auditors.-If The Lord God more strikingly to illustrate the equity of the Hebrews hath met.with us. Heb. of the subsequent proceedings of proviiT1 nikrahj has been made to occur. dence in extorting, with tremendous The allusion is plainly to the visible judgments, that which had beenunjustly 5* 54 EXOQDUS, [B. C. 1941. 20 And I will hstretch out my and it shall come to pass, that, hand, and smite Egypt with iall when ye go, ye shall not go empty: my wonders which I will do in the 22 maBut every woman shall bormidst thereof: and kafter that he row of her neighbour, and of her will let you go. that sojourneth in her house, jewels 21 And 11I will give this people fa. of silver, and jewels of gold, and raivour in the sight ofthe Egyptians; ment: and ye shall put them upon h ch. 6. 6. & 7. 5. & 9.15. i ch. 7, 3 & 11.9. your sons, and upon your daughters: Deut. 6, 22, Neh. 9, 10. Ps. 105 27. & 135.9. and nye shall spoil the Egyptians. Jer. 32. 20. Acts 7. 36- See ch. 7. to ch. 13. k ch. 12. 31. 1 ch. 11. 3. & 12. 36. Ps, 106.46. m Gen. 15.14. ch. 11. 2. & 12. 35, 36. nJob Prov. 16, 7. 27. 17. Prov. 13.22. Ezek.39. 10. and impiously withheld. As therequest rity and vigor. He not only assures w.as in itself simple and reasonable, his them of liberty, but of riches. But this refusal to comply with it would disclose could be accomplished only by turning his real character, and show how truly the hostile hearts of the Egyptians to a he and his people deserved all the wrath posture of clemency and generosity, that they, were afterwards made to feel. and this he engages to do. The words, - IT No, not by a mighty hand. That however, I will give this-people favor,' is,;he will at first resist and rebel, not- are not to be understood as intimating withstanding all the demonstrations of that he would conciliate towards them my. great power against him; but at the affection of their enemies. Unlength he shall yield, as is declared in doubtedly the reverse of this was the the next verse. Or it may be rendered, case, particularly at the time when the with the Gr. and Vulg.'Unless by a promised favor was shown them for strong hand.' they were then trembling for their lives 20. And I will stretch out mine hand, under the repeated inflictions of the &c;- eb.'4'. lwl veshalahti, and Iwill plagues; but the meaning is, that God send out. ChaL ( And I will send the would so overrule their dispositions to.?trok. of my trength.2 The connective wards his'people that they should be. partiele. aend may as properly here be stow upon them marked- expressions of rendered. bttor therefore; as ifthe de. favor, they should be induced to treat sign were to point to the opposition them as if they loved them, though in which God was to make to Pharaoh's reality they hated them as the procurresistance; or to indicate the reason of ing cause of all their troubles. Such an his stretching forth his hand;' There- absolute control over the fiercest spirits fore will I stretch forth my hand, be- of the enemies of his church shows that cause Pharaoh will not yield to my de- when God allows them to rage it is for mand without it. I will see whose hand the wisest purposes of discipline to his is the stronger, his or mine,' people. As he could soften them in a 21. I will give this people favor in. moment, if he does not do so, it is the sight of the Egyptians. Here again because he sees it better that license we perceive that God has his eye upon should be afforded them for a season. the ancient promise, Gen. 15. 14, And 22. Every woman shall borrow of her also that nation whom they shall serve, neigibor, &c. Heb. t1iR shaalah, willJ judge: and afterward shall they shall ask. For a somewhat extended come out with great substance.' He view of the moral character of this allures his people byn atccumulation transaction se'e Note on Ex. 12.35. We of promises, that they may engage in shall there see that when God comthe work before them with more alac- manded the Israelites to nossess them. C..1491.] CHAPTER IV. Q5 - CHAPTER IV. li.eve me, nor hear.ke, a.unt my A ND Moses answered and said, voice: for they will say, The LOD -lA But, behold, they will not be- hath not appeared unto thee. s.elves of the jewels and raiment of stranger.' The implication would seem their enemies, and to' spoil' them, they to be, that the Egyptians in some cases did not take them by rapine and stealth, occupied tenements which beloned to but as spoils voluntarily given up to the Israelites, or at any rate that they them by the Egyptians; in a word, that lived very closely, intermingled togethere is no ground in the import of the ther, a circumstance which gave them a original for accusing the Israelites of better opportunity to despoil their opfraud or injustice. Without anticipate pressors of their effects.-~ Jewels ing the fuller canvassing the subject of silver and jewels of gold.' Heb. ^ which we there propose, we may here kele. The present rendering no doubt remark, that the term' borrow' has restricts too much the meaning of the been somewhat unhappily adopted in original, which properly includes ves' our translation, as it implies a promise sels, implements, utensils, of any kind of return. But this is not the sense of made of gold or silver. The term is the original 5X shaal. This signifies here equivalent to valuable effects. to ask, demand, petition, request, and These they were to'put upon their is the very word employed Ps. 2. 8, sons and upon their daughters,' by' Ask (7N3 sheal) of me the heathen which would naturally be understood for:thine inheritance,' &c.; although in from our translation, that they were to two passages, Ex. 22. 14, and 2 Kings, put them upon their children as orna. 6. 5, it cannot perhaps be doubted that ments. But would the sons wearfemale its import is that ofborrowing. But for ornaments? A' much more probable borrow in the more strict and genuine supposition is, that they were to lay sense of the word, the Heb. has entirely them upon the young people as a bur. another term s1t lavah, which occurs den to be carried. If the original term among other places, Deut. 28.12, Thou meant nothing but jewels- the former shalt lend unto many nations, and thou interpretation would no doubt be enshalt not borrow (V!1~i hilvitha).' tirely plausible. But we have seen that Neh. 5. 4,' There were also that said, it includes every kind of gold. nd silver We have borrowed (1: lavinu) articles. Theywere therefore put upon money for -the king's tribute.' Prov. 22. their sons and daughters, not to be 7,:: The borrower (,(fit malveh) is worn, but to be carried. servant to the lender.' Is. 24. 2,' And it shall be, as with the lender, sowith CHAPTER IV. the borrower (QInt malveh).'- I Of 1. Moses answered and said, But. be. her-that sojourneth in her house. Heb. hold, they will not believe me. Heb. h..t4 l hmiggarath bethah. Gr.- i:11 ve-hen, and behold. The Gr. we avqKnvov avrns, herfellow-dweller. Chal. incline to believe has the most correct From her who is a near neighbor to rendering eav, if, making it a hypothetiher house.' But this is not an exact cal instead of an absolute affirmation of rendering of the Heb. nor does it differ Moses. Thus too the Arab,' ierhaps sufficiently from the preceding term. they will not believe me.' The original The original properly signifies an in- term is expressly so rendered, Jer. 3. 1, dweller, as in Job, 19. 15,'They that'They say if (1 hen) a man put dwell- in mine house (h"h. h3 gare away his wife, and she go from him,' bethi), and my maids count me. for a &c. It cannot indeed be questioned 56 EXODUS. [B. C. 1491. 2 And the LORD said unto him, 3 And he said, Cast it on the What is that in thy hand? And he ground. And he cast it on the said, a A rod. ground, and it became a serpent: aver. 17. 20. and Moses fled from before it. that Moses was reluctant to be employ- its exhibition. In what this consisted ed on the embassy to Pharaoh and in- it may not be easy confidently to affirm. tended in these words to urge an obh Calvin suggests with great plausibility, jection, but the phraseology appears to that the drift of it was to intimate the present it in a-conditional form. Other- formidableness of Moses to Pharaoh, wise, it may be asked, on what au- notwithstanding his comparatively abthority did he make the assertion? ject and despised condition. The staff How did he know that the elders would was the ensign of the shepherd's call. not believe him, when God had ex- ing, and what to human view more conpressly assured him, ch. 3. 18, that they temptible than a rustic keeper of sheep would? Would he adventure upon such coming forth from the desert, where he a pointed contradiction of the words of had been accustomed to encounter only Jehovah? wild beasts of prey, and oppose his 2. What is that in thine hand? The simple crook to the sceptre of a powerdrift of this question is simply to wake ful king? Would not this be a very up' and direct Moses' attention to the significant mode of teaching that howmiracle about to be wrought. It is as ever destitute of human means of inif he had said, Take particular notice, timidation, the shepherd of Midian and see that there is no illusion in the should notwithstanding be rendered matter. Be sure that what you see is dreadful to a throned oppressor, when really what you take it to be.' When the rude staff that he carried in his God questions his creatures it is not for hand should be a more destructive inthe sake of learning, but of teaching. strument than a thousand swords? His - V And he said, a rod. Heb. MtVo own affrightmnent on the occasion would matteh, a rod, or staff, as it is rendered tend to give him a deeper sense of the Gen.'38. 18; i. e. such a rod or crook hidden power of that terror which Omas is used by shepherds in tending their nipotence could strike into the inmost flocks. Thus Mic. 7. 14,'Feed thy spirit of his adversary, and he couldnot people with thy rod the flock of thine but infer that there was no need of heritage.' In v. 20, it is called the numerous forces or great preparations' rod of God' from the miraculous effects when he carried in his hand an implewhich it was instrumental in working. ment the bare sight of which was able Comp. v. 20. to smite the monarch with consterna3. And it became a serpent. Heb. tion. It may be proper, however, to'lZr) 1~ yehi lenahash, it became to observe that the Jewish: commentators a serpent. It will probably answer all are disposed to consider the:serpent the demands of the text to consider this as representing Pharaoh rather than as simply a miraculous sign intended Moses. As the original =TO nahash, to authenticate the mission of Moses. as remarked on Gen. 3. 1, is occasionWe are not required to seek or assign a ally interchanged with 5e: tannin, reason why this particular sign was dragon, the very word in fact which ocadopted rather'than- any other, yet we curs Ex. 7. 10,' And Aaron cast down may without extravagance suppose that his rod before Pharaoh and before his there was some intrinsic adaptedness servants, and it became a serpent ('srl in the sign selected to the purpose of tannin),' and as Pharaoh, king of . C. 1491.] CHAPTER IV. 7 -4 And the LORD said unto Moses, and the God of Jacob, hath apPut forth thy hand, and take it by peared unto thee. the tail. And he put forth his 6~ And the LoRD said furtherhand, and caught it, and it became more unto him, Put now thine hand a rod in his hand: into thy bosom. And he put his 5 That they may bbelieve that hand into his bosom: and when c the LORD God of thdir fathers, the he took it out, behold, his hand God of Abraham, the God of Isaac, was leprous d as snow. b ch. 19. 9. c ch. 3. 15. d Numb. 12. 10. 2 Kings 5. 27. Egypt, is termed, Ezek. 29. 3,' The ites, and of overawing the obstinacy of great dragon (atlxn tannim) that lieth Pharaoh. The incident goes evidently in the midst of his rivers,' they suggest on the ground that miracles are a cerhat the rod converted into this reptile- tain and satisfactory proof of the divine nonster, (perhaps the crocodile, as ity of the mission and doctrine of a ightfoot believes), was designed to prophet. They constitute the proper represent Pharaoh in all the terrors of credentials of one sent of God. They his cruelty and oppression; while on are a divine testimony both, to the com. tnt other hand his being seized by the mission of the messenger and to the hand of Moses, and converted into an truth of the message. The principle innocuous rod, indicated the ease with on which miracles are wrought is clearwihich, under the mighty working of ly and distinctly recognised in the words God, he should be subdued, despoiled of the woman of Sarepta to the prophet of his power to harm, and even brought who had raised her son to life, 1 Kings, to confess himself to be at the mercy 17. 24,' Now by this I know thou art a of Moses, as a rod is wielded by the man of God, and that the word of the hand of its possessor. Thus, Elezer, Lord by thy mouth is truth.' This is b Jewish commentator:' As the ser. the language of nature and of common pent biteth and killeth the sons of sense. Adam, so Pharaoh and his people did 6. Put now thine hand into thy bosom, bite and kill the Israelites; but he was &c. That is, into the open part of the turned and made like a dry stick.' tunic, a long outer robe, above the gir. 5. That they may believe, &c. The dle. The drift of this second sign was sentence is apparently imperfect, re- similar to that of the first, for with quiring some such preliminary clause, these miraculous voices' God speaketh as'Do this, that they may believe, &c. once, yea twice,' though it is too often For a similar omission, and the manner the case that' man regardeth it not.' As #A which it is to be supplied, compare far as the intrinsic significancy of the Mark, 14. 49, I was daily with you in the sign is concerned, it was evidently cal. temple teaching, and ye took me not: culated to teach that whatever is now but the Scriptures must be fulfilled,' with vigorous, vital, and flourishing may at Matt. 26. 55, 56,' I sat daily with you once be withered at the nod of Omni. teaching in the temple, and ye laid no potence; and again with equal facility hold on me. But all this was done, that restored to its pristine condition. The the Scriptures of the prophets might effect of a leprosy was to banish the be fulfilled.' The miracle was not only subject of it from the abodes of men to exhibited on this occasion to Moses, solitary seclusion. As far as the mira. Viut the power conferred upon him of cle had relation to the person of Moses, working it himself:.both for the purpose an emblematic leprosy was upon him of acqu ingcredenct among the Israel- when he weit Out as a shunned and 58 EXODUS. [B. C. 1491. 7 And he said, Put thine hand 8 And it shall come to pass, if into thy bosom again. And he put they will not believe thee, neither his hand into his bosom again, and hearken to the voice of the first plucked it out of his bosom, and sign, that they will believe the behold, e it was turned again as his voice of the latter sign. other flesh. 9 And it shall come to pass, it e Deut, 32, 39. Numb, 12. 13, 14. 2 Kingsthey will not believe also these two 5.14, Matt. 8.3. signs, neither hearken unto thy hated fugitive from the palace of Pha- port, meaning, drift, of the first sign. raoh, and led his flock over the rough, See Note upon the sense of the word sandy, and arid places of the Midian'voice,' Gen. 21. 17. The sign is said desert, and among sapless thorns and to have a' voice, because it speaks thickets. After passing forty years in that to the eye which words do to the this desolate state, cast out as a with. ear. On the contrary, that which is ered branch, without name, without re- addressed to the ear is sometimes reprepute, without power, he suddenly re. sented as if exhibited to the eye; thus covers all he had lost, and comes forth Gal. 3. 1,'Before whose eyes Jesus as a messenger of God, clothed in all Christ hath been evidently set forth the honors of a divine commission. crucified- among you;' i. e. who have With a slight modification, the same heard this fact declared in the preach. sign may be considered as shadowing ing of the gospel. The Psalmist probaforth the contrast between the condition bly alludes to the phraseology of the of the-Israelites, wasted and worn out text, Ps. 105. 27,' They showed his in their bondage, and the state of pros- signs among them.' Heb.' They showperity and glory to which they were ed the words of his signs.' They were about to be raised as the elect people words spoken to the ear of reason, if of Heaven. This view is sufficient to not of sense.- T They will believe the show the pertinency of the sign, without voice of the latter sign. This is not requiring us to fix upon any more re- perhaps to be understood as a positive condite import. It was plainly adapted affirmation, for the next verse intimates to- teach the general salutary lesson, the possibility that they may require that every thing human stands or falls, still farther evidence. The words apflourishes or fades, according to the pear designed to express the intrinsic good pleasure of God; that it is his adaptedness of the signs to produce beprerogative to weaken and abase the lief, or the effect which might be reason. stout, the hardy, the lofty, and his to ably anticipated from their exhibition. restore the decayed and- fallen to life, The circumstance strikingly shows the activity, and vigor. - Leprous as extent of the divine indulgence. The snow. As snow is not leprous, refer- perverse rejection of the first sign alone ence must be intended to the color of would clearly show them unworthy ot the flesh. Accordingly the Chal. has being favored with another. But God correctly,'As white as snow.' This multiplies mercies, even when judgwas the worst kind of leprosy, in ments are most richly deserved. He which the body not only assumes the gives sign upon sign, as well as line hue of dead and bloodless flesh, but he. upon line. comes covered with white scales, at. 9. Take of- the water of the river. tended with a most tormenting itch. That is, of the river Nile. This, it would 8. If they will not hearken to the voice appear, was a miracle to be wrought of the first sign. That is, to the im- for the confirmation of Moses' calling B. 0. 1491.] CHAPTER'IV 59 voice, that thou shalt take of the 10 [ And Moses said unto the water of the river, and pour it LomD, O my Lord, I am not eloupon the dry land: and f the wa- quent, neither heretofore, nor since,ter which thou takest out of the thou hast spoken unto thr servant: river shall become blood upon the but g I am slow of speech, and of a dry land. slow tongue. f ch. 7.19. ch. 6. 12. Jer. 1. 6. before the Israelites and not before the general. See Note on Gen. 31. 2. Some Egyptians, for in that mentioned, ch. 7. have supposed that Moses labored un. 17, the waters in the river were to be der a natural defect of utterance, and turned into blood, here the water taken that he declined the- commanded ser. out of the river. The sign imported, vice from an apprehension that the efperhaps, that the time was now at hand feet of his message, might be defeated when God would judge the Egyptians for in the delivery of it. He is supposed -the death of the Hebrew infants, whose therefore to intimate in the present pas. blood they had shed in the waters. sage, that as the infirmity of which he 10. 0 my Lord, I am not eloquent. speaks had been of long standing, and Heb. trlmi tib ish debarim, a man of as he perceived no alteration in himself words. Thus, Job, 1!. 2, C A man of for the better in this respect during the lips,' i. e. a talkative man; Eng. ca present interview, he knew not any man full of talk.' Job, 22. 8,' Man of reason to think that the difficulty was rm;' i. e. mighty man. Ps. 140, 11, likely to be obviated; for if at this'man of tongue; i. e. prattler, or, per- time, while God was speaking to him, haps, slanderer. The Gr. has ovK KCavo; who_ had power at once to remove all Et,~ I am not sufficient. We cannot impediment of speech, his defective but wonder at the backwardness of Mo. articulation continued, much more was ses, although we are forced to admire it likely to continue afterward. But the fidelity of the historian in thus whether his objection was founded upon frankly recording his own incredulity this, or upon the want of that ready and and perverseness. Though it is doubt- copious command of language which less true that nothing becomes a man constitutes the powerful orator, we have so much as humility, yet diffidence may not the means of ascertaining. He was degenerate into distrust, and carry us soon however taught that he who made into a criminal disobedience of the posi- the mouth could make it eloquent.-. tive commands of God. He who calls 1i Slow of speech and of a slow tongue. u. into the field of action can give us Heb. rll aSt 1 ~D'5 kebad peh. u both wisdom and strength to perform kebad lashon, heavy of mouth and heavy the work which he has laid upon us. of tongue. Gr.' Of a small voice and When Moses expressed his inherent in- of a slow tongue.' Chal.' Of a heavy ability to execute the mighty charge, he speech and of a deep tongue.' As the did well; but when he resisted the ap- words are rendered in our translation, pointment, after so many promises and it would be difficult, perhaps, to mark signs, he failed in his duty, and be- thedistinctionbetween'slow ofspeech,' trayed a spirit of the most culpable un- and'of a slow tongue;' but from the belief. But even this was borne with. the force of the original we gather, that IT Neither heretofore, nor since the former is more appropriate to an thot hast spoken. Heb.' Since yester- imperfect elocution, occasioned bysome day, and since the third day.' A usual defeat i the action of the organs of form of speech to intimate time past i speecl; the latter, to a want ofaptn ss 60 EXODUS. [B.. 1491. 11 And the LORD said unto him, 13 And he said, 0 my Lord, ksend, - WVho hath made man's mouth? or I pray thee, by the hand of him who maketh the dumb, or deaf, or whom thou wilt send. the seeing, or the blind? have not 14 And the anger of the LORD was I the LORD? kindled against Moses, and he said, 12 Nbw therefore go, and I will be Isnot Aaron the Levite thybrother? with thy mouth, and teach thee I know that he can speak well. And what thou shalt say. also, behold, ihe cometh forth to meet thee: and when he seeth h Ps. 94. 9. i lsai. 50. 4. Jer. 1. 9. Matt. thee, he will be glad in his heart. 10. 19. Mark 13. 11. Luke 12. 11, 12. & 21. w b g i 14,15. k Jonah 1,3. ver. 27. 1 Sam. 10. 2, 3, 5. or felicity in adapting one's expressions sumed us because of our iniquities. to the ideas which he wishes to con- Heb.'By the hand of our iniquities.'vey. The latter phrase occurs, Exek. The reluctance of Moses to engage in 3. 5, 6, where it is rendered,' hard lan- the work is not yet overcome. And guage,/ i. e. obscure, requiring inter- who can wonder that the anger of the pretation, as it is immediately added, Lord was kindled against him? Had 6 whose words thou canst not under- an earthly monarch been thus rudely stand.' There is perhaps an intimation treated by one of his subjects, whom he that in the long lapse of forty years he chose to honor by sending him as his had almost lost the true pronunciation representative to a foreign court, would of he Egyptian language. he not have been justified in spurning 11. Who hath made man's mouth. the man from his presence, and conferHeb. til It t' t em mi sam peh le- ring the high distinction upon some one adam, who put the mouth to man, or, to else? So, had God taken Moses at his Adam? Targ. Jon.' Who is he who word, and entirely discarded him from placed the utterance of speech in the the honorable service to which he was mouth of Adam the first man? Arab. thus called, he would only have treated' Who created pronunciation to man?' him as he deserved. But the divine for By this appeal to Moses respecting the bearance was not yet exhausted. origin of the human faculties, God would 14.' Is not Aaron the Levite thy brother have him to infer, that he who bestowed The literal rendering of this clause is them upon the first man could, with in-' Is not Aaron thy brother the Levite' finite ease, endow him with those which which we cannot but understand as im. were lacking and remedy those which plying, that in consequence of Moses' were imperfect. unbelieving waywardness on this occa13. 0 my Lord, send Ipray thee, &c. sion, the distinguishing honor of the Chal. and Targ. Jerus. Send now by priesthood, and of being the official the hand of him who is worthy to be head of the house of Levi, the person in sent.? Gr.'Choose- another able man whom the dignity of that name should whom thou wilt send.' By the Heb. be especially centred, which would idiom the term hand' is used to denote otherwise have been bestowed upon any kind of instrumentality or minis- him, should now be conferred upon his try; thus Ex. 9. 35,'As the Lord had brother Aaron, and perpetuated in his spoken by Moses.' Heb.' By the hand, family. In this fact the expression of of Moses.' 2 Kings, 17. 13,'Yet the the Lord's anger consisted. Otherwise Lord testified against Israel by all the how was Aaron any more' the Levite prophets.' Heb. c By the hand of all than Moses? We find accordingly the prophets' Is. 64. 7,' And has con. forfeited privilege of Moses thus se B.C. U1S4...] CHAPTER IV. 61 15 And mthou shalt speak unto and X will be with thyrmouth, and him, and nput words in his mouth: with his mouth, and owill leach you what ye, shall do. in ch. 7. 1,2. n Numb. 22. 38. & 23. 5, 12, 16 you whatye shall do Deut. 1818. Isai. 51.16. Jer. 1. 9. Deut. 5. 31. cured to Aaron, 1 Chron. 23. 13, And vided a new stimulus to his apathy in Aaron was separated that he should the promise of meeting his brother in sanctify the,most holy things, he and the desert, whom he determined by a his sons for ever, to burn incense before secret impulse to lead forth for that the Lord, to minister unto him, and to purpose. In a manner somewhat analbless his name for ever.' This, we sup. ogous Ananias was directed in a vision pose would have been the honor of Mo. to go and meet Saul of Tarsus, Acts, ses, had he yielded a ready obedience to 9. 17, in order to be an instrument of the divine mandate. The event teaches opening his eyes and confirming his us that those who decline the labor and faith. This favor the perverse imporhazard connected with. the call of God tunity of Moses extorted from God, but to a special service, may thereby forfeit he, in the plenitude of his goodness, and forego a blessing of which they determined to elicit from the fault of little dream.-~ I know that he can his servant new matter of grace; as it speak well. Heb. ""Q^ ^2 E ki is his to bring light out of darkness. dabber yedabber, that speaking he will In saying that he knew that Aaron speak.- I Behold, he cometh forth to would be' glad in his heart' upon meet. meet thee. This was plainly the annun. ing his brother, he designs perhaps to ciation of a future event. As Moses administer a covert reproofto.the tardi. h'ad not hitherto thought of leaving ness of Moses; q. d. Aaron is coming Midian, nor had yet started upon his forth with alacrity, and shall hail thee journey thence, if Aaron was now on with joy and exhilaration of spirits, his way to meet his brother, it must whilst thou, restrained by sinful dishave been in cots,.'qeu e of a divine trust and weighed down with sadness, suggestion, for from:o other source canst scarcely drag thyself forward to could he have had any im:mation that. a meeting.: he should meet hiin. Yet no one can 15. And thou shalt speak unto him, -question that God, from his foresight of &c. The Lord in these words declares Moses' departure from Midian, might that he will not admit his plea of,' I have put it into the heart of Aaron to pray thee have me excused,' and yet so go forth anticipating an Ilterview with does it as to consult his servant's honor one who was dear to him bynature, and against his will. When he might justly whom, after an absence of forty years have substituted another in his room, he would be very desirous to see. The he still condescends to employ him, hearts of the different agents are often and though he divides the office, and moved to the same work at. great dis- joins Aaron in commission with him, tance from each other. It would seem he endows his reluctant emissary with that the Most High was simultaneously the highest dignity. While Aaron was drawing Aaron with one hand from to supply by his native readyutterance, Egypt, and Moses with the other from the deficiency of Moses in this respect, Midian. The vision ought undoubtedly the latter was to convey to his brother, t -once to have impelled Moses for- as from God himself, the instructions ward to a compliance with the divine and directions which should from time injunction; but as Omniscience saw to time be given him.-rT I wilt be the result from the beginning, he pro- with thy mouth, and with his mouth VOL. I 6 62 EXODUS. [B. C. 1491 16 And he shall be thy spokesman 1.8 And Moses went, and reunto the people: and he shall be, turned to Jethro his father-in-law, even he shall be to thee instead of and said unto him, Let me go, a mouth, and r thou shalt be to him I pray thee, and return unto my instead of God. brethren which are in Egypt, and 17 And thou shalt take q this rod see whether they be yet alive. in thy hand, wherewith thou shalt And Jethro said to Moses, Go in do signs. peace. P ch. 7.. & 18. 19. q ver. 2. Chal.'My Word shall be with thy a memento of the mean condition out month and with his mouth.' Gr.' I of which he had been called, and as will open thy mouth and his mouth.' a means of pouring deeper contempt Even Aaron himself, however eloquent, upon the state and pomp of Pharaoh. could not speak to the purpose unless In like manner on a subsequent occa. God was with his mouth. The pos- sion the simple sling of David was made session of the best gifts does not super- to put to shame the ponderous armor of sede the necessity of divine assistance. Goliath. The more humble the guise in 16. He shall be to thee instead of a which we go against the enemies of God, mouth, and thou shalt be to him instead the more signal the glory of their defeat. of God.: Chal.' He shall speak for thee 18. Moses went and returned to Jethro. with the people, and shall be thine in- Heb. ~h1d i el Yether, to Jether. but terpreter, and thou shalt be as a prince in the close of the verse' Jethro,' as (21D rab) unto him. Jerus. Targ.' Thou usual. Thus the person who in Nehem. shalt be to him a master inquiring doc- 6.12, is called' Geshem,' is in v. 6, called trine from before the Lord.' Gr. and' Gashmu.' Moses was prompted by a Vulg. Thou shalt be to him in things sense of justice and decency to acquaint pertaining to God' the very phrase his father-in-law with his intention to which Paul employs, Heb. 5. 1,'For leave Midian and go into Egypt; but every high-priest taken from among he saw fit to conceal from Jethro the men, is'ordained for men in things per-.errand upon which God had sent him, taiing to God.' How strikingly does lest he should endeavor to hinder or this illustrate the Apostle's declaration discourage him from so difficult andthat (the gifts and callings of God are dangerous an enterprise. In this con. without repentance.' We see a per- duct the piety and prudence of Moses severing. beneficence towards Moses, are equally conspicuous with his mod. that fills us with amazement. When esty and humility. He determines to we should rather expect that the fire guard against all temptations to dis. which had spared the bush would con- obedience, and at the same time not to sume the recusant, we behold a con- indulge in a vain-glorious ostentation tinned triumph of mercy over judgment. of the high honor conferred upon him, 17. Thou shalt take this rod it thine This part of Moses' conduct is a strikhand. Gr.' This rod which was-turned ing proof that the privilege of being adinto a serpent,' shalt thou take,' &c. npitted to near communion with God The end of his mission was to be ac-'will never generate a contemptuous dis. complished'rather by acting than by regard for those whom we are bound in sJeaking, and he is commanded to take the relations of life to honor.- r Go with him his shepherd's rod, not only in peace. Gr.'Go prospering;? an in* as an instrument for working wonders, vocation of general welfare. See N$te and an ensign of authority, but alsoas on Gen. 29, 6.-37. 4. B. C. 1491.] CHAPTER IV. 63 19 And the LoRD said unto Moses 20 And Moses took his wife, and in Midian, Go, return into Egypt: his sons, and set them upon an ass, for rall the men are dead which and he returned to the land of sought thy life. Egypt. And Moses took s the rod of God in his hand. r ch. 2. 15, 23. Matt. 2. 20.. s ch. 17. 9. Numb. 20. 8, 9. 19. And the Lord said. Aben Ezra willing to see him and his daughter says, and we think with great proba- rush into danger without some prospect bility, that this should be rendered'in of escape. His scruples would- be of the pluperfect tense,'The'Lord had course removed by the assurance of said; i.e. on some other occasion not a heavenly call, accompanied by'the particularly speified. He observes promise of a happy issue. moreover-that as a general rule-events 20. Moses took his wife and his sons, Are- not recorded by the sacred writers &c. Thus clearly intimating the purin the exact order in which they occur- pose of a final departure from'Midian, red.- r The men are dead which and of apermanent settlementinEgypt. sought thy life. Heb,. I=D trl tZ1)zS7 The single ass for his family shows an mebakshim eth naphsheka, which (were) humble equipment for a messenger of seeking thy soul. On the sense of the God, but the Gr. has ra vnorvyta, the word soul,' see Note on Gen. 2, 7. beasts of burden, and the Hebrew usage Chal.' Which sought to kill thee.' The in this particular as illustrated in the phrase,'to seek the soul? is sometimes Note on Gen. 24, 10, will show that we used in a good sense, as Ps. 142, 4. are not necessarily shut up to the pre(Heb.)- (No man sought my soul;' cise letter of the narrative. This is (Rugt.)' No man cared for my soul;' confirmedby the following extract from yet it usually signifies seeking with the' Pict. Hist. of Palestine,' page 184.' a murderous intent, thus explained 1 The original narrative speaks but of Kings, 19, 10. And they seek my life one ass,' set them upon an ass;' but, (soul) to tale -it away.' This declara. as it seems preposterous to suppose that tion would remove a fear which it was there was but one ass for them all, it is natural that Moses should feel, though likely that, as often happens, the sinwe do not learn that he expressed it. gular is here put for the plural; and A grand obstacle would meet him on that the meaning is,' he set every one the very threshold, should the blood of them upon an ass.' We do not re. formerly shed by-him be required at his collect any modern instance of asses hand.d. od therefore allays all his being employed in a journey across this fears on this head by assuring him that desert, whereas the present is far from no avengers of that deed-were now alive being the only ancient instance. In fact, to trouble him. It is probable that the there seem to have been, in very ancient information thus conveyed to him was times, greater facilities for travel across important to be given to Jethro in order this deserts than at present. Perhaps to obtainhis consent to his son-in-law's it was not so desolate as now; aldeparture. It is scarcely to be sup- though even now we believe that durposed. tht he would have bestowed his ing the winter and early spring it might daughter upon a wandering stranger be crossed on asses. Then there seem without being made acquainted with also to have been caravanserais in dis, the. leading events of his previoushis- tricta where no one. now expeots to-find tory; nor after his being an inmate of sch a convenience, and that the w' his house for forty years, would he be across this and other. deserts was cort. ~~a —houss for ~~rty year~ wo ~ ~ r was cqla e64 EXODUS, [B. C. 1491. 21 And the LoRD said unto Moses, have put in thine hand: but u 1 When thou goest to return into will harden his heart, that he shall Egypt, see that thou do all those not let the people go. wonders before Pharaoh which I u ch. 7. 3, 13. & 9. 12, 35. & 10. 1. & 14. 8. Deut. 2. 30. Josh. 11. 20. Isai. 63. 17. John t ch, 3. 20. 12. 40. Rom. 9.18. paratively safe appears from numerous rod which he bore in his hand. The instances, such as the journeys of the outward eye, as he passed along, beheld patriarchs to Egypt, those of Eliezer only an humble wayfarer clad in coarse and Jacob to Mesopotomia, and this of habiliments, and slowly moving by the Moses to Egypt from the eastern gulf, side of the beasts, loaded with the burwith his wife and two children. Indeed, den of his wife and children, but in the if there were no attendants with this simple staff that supported his steps party, it would seem that the wife of slept the hidden virtue of Omnipotence Moses returned to Midian with her two itself! It had but to be waved in the sons, unaccompanied by any man. We air and the salubrious Nile run a river hink it very possible, however, that of blood, and hail and pestilence and there may have been attendants, al- lightning and thunders waited upon its though the Scriptural narrative has no movements! What sceptre of royalty intimation to that effect. However, ever invested its possessor with such a the absence of any acts of robbery, or grandeur! ofthe fear of any such acts, from those 21. And the Lord said unto Moses, who crossed the deserts in all the early &c. Moses has not as yet given an Hebrew history, is a remarkable cir- exact recital of the various miracles cumstance when we.consider the acts of which he was commarded to work, but constant violence upon travellers which from the language of his verse we cannow take place, and the strong apprehen. not doubt that all tl successive prodisions with which a journey across any gies of power of which we read in of the Arabian or Syrian deserts is now the sequel had been previously enjoin. regarded.'~I Returned to the land ed, and the process of the whole affair of Egypt. That is, took up his jour- accurately made known. This was in ney towards the land of Egypt. See order to prepare him for the issue, lest Note on Gen. 22, 3.- Tr Took the rod upon a first and second abortive attempt of God in his hand. Chal.' The rod he should despair of moving the mind by which miracles were to be wrought.' of Pharaoh, and renounce his rod and This staff is called'the rod of God,' his calling together. Here therefore partly because it was appropriated to God exhorts him to hold'on in per. God's special service to be the instru. severing constancy and not desist from ment of all his glorious works; and his work till every item of the divine partly to show that whatever was done injunctions had been complied with. by it was not effected by any intrinsic Let him not suppose that his failure in virtue in the rod itself~ or in the hand the first instance to gain his point would of Moses which wielded it, but solely be owing simply to an evil accident; by the power of God, who was pleased, -nor let him deem that a puny mortal for the greater confusion of his enemies, could safely treat miraculous agency as to employ so mean an instrument. It a mockery. On the contrary, he was would seem that there was a designed to carry with him the assurance that though latent antithesis between the whatever was the immediate result, poorness of his equipage and the dig. however adverse it might seem to the nity conferred upon him by the myric delive-ance of his people, the hand of B. C. 1491.] CHAPTER IV. 65 God was in it all, for the stout heart remission, yielding. Thus Is. 35, 3, of the king was to be brought down by' Strengthen ye the weak hands and conrepeated blows, and the whole train of firm the feeble knees.' In its legitimate events so ordered that he should be import it is applied rather to the vigormagnificently triumphed over. This ous tension of a man's courage or resois indicated still more plainly in what lution than to the obduration of the follows.- 1 Which Ihave put in thine moral sensibilities. Its prevailing sense hand. Which I have put in thy power; may be gathered from the following which I have enabled and authorized passages: Jer. 23. 14,'They strengthen thee to perform before him. — I will also the hands of evil-doers, that none harden his heart. Heb. q1= LiTh iTTM doth return from his wickedness' i. e. ehazzek eth libbo, I will strengthen his they make them more determined. heart. Thus the Most High precludes Judg. 9, 24,'And upon the men of the possibility of ascribing the result to Shechem which aided him in the killany thing unforeseen-or fortuitous; or ing of his brethren. Heb.'which of supposing that he could not, if he strengthened him;' i. e. instigated him. pleased, have curbed theityrant's arro- Is. 41. 7' So the carpenter encouraged gance and brought him to submit in a the goldsmith;' i. e. urged on. 2 Chron. moment. Pharaoh will not hold out in 26. 8,'And his name spread abroad, rebellion because he could not be sub- for he strengthened himself exceedingdued, but because infinite wisdom had ly;' i. e. he acted with great vigor, great ends to accomplish in suffering conquering all obstacles by the energy him to prolong his obstinacy. But as of his character. When God therefore the language here employed is liable to is represented as saying, I will harden be wrested widely from its legitimate (strengthen) Pharoah's heart,' the lanmeaning, it will be necessary to weigh guage implies simply, that the course it with more than ordinary precision. of events should be so ordered that, It is worthy of remark that the Heb. without any positive divine influence texrin speaking of the' hardening' of exerted upon him, the haughty king Pharaoh's heart, employs in different should take occasion to confirm himself parts of the narrative three distinct in his disregard of the counsels of the words differing from each other by a Most High, and instead of being bowed marked diversity of import, but which and humbled by the displays of Omniare all indiscriminately rendered in the potence should array himself in a pos. common version by'harden.' These ture of more determined resistance to are 1'pl hazak, to strengthen, con. the mandate of Jehovah. This God is firm; c kabad, to make heavy; and said to have done because he permitted:TUV kashah, to make hard, in the it to be done. A similar instance is re. sense of difficult, intractable, rigid or lated in Deut. 2. 30, But Sihon king of stiff. The whole number of passages Heshbon would not let us pass by him: in which Pharaoh's heart is said to have for the Lord thy God hardened his been'hardened' is nineteen, in thirteen spirit, and made his heart obstinate, of which the term employed is'hazak;' that he might deliver him into thy in five,' kabad;' and in one' kashah.' hand, as appeareth this day.' So also The passage before us belongs to the Josh. 11. 20,' For it was of the Lord to former class; -'I will harden (~titN harden their hearts that they should ehazzik) his heart.;' i. e. Iwill make'come against Israel in battle, that he strong, firm, determined. The original,might destroy them utterly.' Yet in the properly signifies to brace or tighten up, present instance it is expressly said, in opposition to a state of relaxation, ch. 9. 34, that Pharaoh'hardened his 6* 66 EXODUS. [B. C. 1491 22 And thou shalt say unto Pha- thou refuse tolet him go, behold, z I raoh, Thus saith the LORD, xIsrael will say thy son, even thy first-born. is my son, even my first-born. 24 And it came to pass by the 23 And I say unto thee, Let my way in the inn, that the LoRD a met songo, that he may serve me: andif him, and sought to b kill him. x Hos.. 1. Rom. 9. 4. 2 Cor. 6. 18. Jer. z ch. 11. 5. &-12. 29. a Numb. 22.22. b Gen. 31. 9. James 1. 18.' 17.14. own heart; and the exhortation of the go, &cl These, it would seem, were Psalmist is, Ps.95.8,'-Harden notyour the words not of Moses, but of God hearts, as in the provocation,' as though speaking through the person of Moses. it were a voluntary actin those inwhom Such, at least, is- the usual and more it takes place with which God could obvious interpretation; yet there is a be by no means chargeable. The ex- remarkable apparent change of persons pression involves no difficulty provided in passing from the 22d to the 23d verse, the ordinary usus loquendi be borne in and if it were possible to conceive of the mind. words being spoken at the same time 22. Israel is my son, even my first- to Moses himself on the principle anborn.'That is, beloved and favored be- nounced, Is. 8. 18,'Behold, I and the yond other nations; dear to me as a children whom the Lord hath given me first-born child. Thus Hosil. 1,'When are for signs and for wonders in Israel,' Israel was a child, then I loved him it would seem to afford an easier expliand called my son out of Egypt.' Is- cation of the remarkable incident men. rael'is here a collective denomination tioned in the two next verses, which for all the natural seed of Jacob, who comes in a manner so abrupt and almost are called God's' son' as a title of favor, unaccountable in this connexion. It and his' first-born' as a note of honor- would certainly tend to inspire Moses able relationship, pointing to their pre. with a deeper impression of the fearful eminence above all other nations. For consequences of Pharaoh's refuing as the first-born in a family was conse- compliance with the divine mandate, crated to God as his peculiar portion, had he himself barely escaped the loss so were the children of Israel adopted of his own son by reason of his neglect from among the nations as a peculiar to fulfil an express injunction of heaven. treasure above all people, Ex. 19. 5, May it not then be supposed that there from whom was appointed to descend, is involved in the address to Pharaoh according to the flesh, the Messiah, an intimation also to Moses himself of'the first-born of every creature.' The danger to his first-born, if he neglected epithet' first-born' is at once a term of longer to circumcise him, and put him dignity and of endearment. Thus Ps. into that condition in which he could 89. 26, 27,' He shall cry unto me, Thou acceptably serve the God of his fathers? art my Father, my God, the Rock of By circumcising his son he would put my salvation. Also I will make him him virtually into the same relation to my first-born, higher than the king's of God as the nation of Israel would be in the earth.' This is a mutual recog- when' let go' by Pharaoh from their nition of the privileges of adoption.- bondage, and brought to worship and r Let my son go. He is my son, not serve him in the wilderness. yours; he comes under allegiance to 24. It came to pass by the way in the another lord; you are not to claim or inn. Heb. ~1q~h bammalon, in the exercise jurisdiction over him. lodging-place. For the true import of 23. And I say unto thee, Let mv son this expression see Note on Gen. 42. 27. B.C. 1531.] CHAPTER IV. 67 It would appear that they had not yet tioned, v. 23, to visit his son with some reached the place of their final desti- alarming sickness which threatened to nation, though they may have entered prove fatal. In the note on Ex. 2. 22,. within the bounds of Egypt. Comp. v. we adverted to the very great improba20. —-- The Lord met him. That is, bility of Moses being the father of a met him in the tokens of displeasure. very young child at the time when he Gr. and Chal.' The angel of the.Lord set out for Egypt, which was forty years met him. It is undoubtedly clear from after he first entered Midian. How many passages of the sacred narrative, much more improbable is it that his that the term'-Lord' (Jehovah) is sy- eldest son was now an infant or a little nonymous with the' angel of the Lord,' child? We cannot but infer from the and that'. angel of the Lord' is used to narrative, ch. 2.15-22, that Moses mar. denote the supernatural manifestation ried shortly after entering the family of the Deity by means of some. visible or of Jethro, and that the birth of his first. sensible -symbol. - I Sought to kill born occurred in all probability within him. That is, made a show of intend- the usual period of such an event. If ing to kill him; manifested alarming so, and if his circumcision had been designs of wrath, probably by visiting ferred to the present time, instead.of him with some threatening disease. being now an infant or a child, he must Language like this must of course be have been a full grown man of upwards understood in consistency with what of thirty years of age. And if this be we know of the divine attributes. He admitted we can see an ample reason in —whose hands our breath is has no for the divine displeasure manifested occasion to seek to take away the life on this occasion. It was not a delay of of- any of his creatures. The being a few months, but of many years, that which he originated he can at any in- elicited such tokens of judgment; and stant extinguish. The phrase is doubt- if it be asked why this expression of less advisedly chosen to indicate a de- anger was reserved to the present time; lay, a respite) on the part of the Most why it vented itself rather at this parHigh, as if he were reluctant to enter ticular juncture than at any other, we upon the work of judgment. But who can only suggest in reply that it was is to be understood by the pronoun'him' with a view to give it a typical or symin this connexion? Was it Moses him- bolical import; to bring it into conself or his first-born son, who was the nexion with the threatening against subject of the menacingjudgment? The Pharaoh, in order that Moses nfight Arabic version of Saadias has'he rush- have a more impressive sense of the ed upon his son,' and as, according to danger of disobeying the commands of the view suggested above, the first-born Heaven. There would seem, at any of Moses was the subject last spoken rate, to be some link of connexion beof, we see no objection to consider that tween this incident and the previous adas the true construction. At the same dress to Moses, v. 22, 23, and if any time, it may be properly said that Mo- other, can be suggested more probable, ses himself was put in peril in the per- we have no interest in adhering to our son of his son. See Note on Gen. 9. 25. proposed interpretation, although it is The probability.we think is, that there one that does not, that we perceive, offer was some criminal delay in Moses in any violence to the text. The. reader respect both to this rite and to the pro- who refers to Rosenmuller's Commentsecution of his mission, and that it ary will see that it has long been doubt. pleased God, in accordance witlh his ed to whom to refer the pronouns. relaconditional denunciation above men- tive. 68- EXODUS. [B. C. 1491 25 Then Zipporah took c a sharp son, and cast it at his feet, and said, stone, and cut offthe foreskin of her Surely a bloody husband art thou c Josh. 5. 2, 3. to me. 25. Then Zipporah took a sharp stone, diately averted upon the circumcision &c. That is, a knife made of a stone of their son, it is plain that the delay of sharpened. That such instruments were this ordinance was its procuring cause, in use at this early period, may be in- although we are not informed whether ferred from Josh. 5.2,' The Lord said the parents: learned this from an ex. unto Joshua, make thee sharp knives, press revelation, or from the course of (Heb.' knives of stones') and circum- their own reflections. There is doubt. cise again the children of Israel;' where less something abhorrent to our ideas the Chal. has' sharp razors;' and the of propriety in the mother's performing Gr.' stone knives.' Thus Herodotus, this rite upon an adult son, but against describing the preparations for embalm- this we must set the whole strength of ing a dead body, says,' they cut around the evidence that he was adult, that he the hips with a sharp Ethiopic stone.'- was the first-born, and, also the fact'Flints and other hard stones formed that it was a mother complying with a the tools and cutting instruments of al- divine requisition, and that among a most all nations before the art of work- people and in a state of society whose ing iron was discovered. We find such sentiments and usages were very differinstruments still in use among savages, ent from ours. —~ Cast it at his feet. and discover them occasionally buried Heb. V11'15 at1 vattigga leraglauv, in different parts of Europe and Asia, made it to touch hisfeet. Chal.'Brought showing the universality of their use it near before him.' Gr. She fell at when the people were ignorant of iron. his feet.' Jerus. Targ.' She laid it at They were no doubt formed, as savages the feet of the destroyer.' The clause form them at present; that is, they is difficult of explication. By the mass were shaped and sharpened on a kind of commentators, Zipporah is supposed of grindstone,.until, at a great expense to have cast the prepuce, or circumoftime, labor, and patience, theywere cised foreskin, of her son, besmeared brought to the desired figure. They with blood, at the feet of Moses, and in were then fitted to a handle, and used a reproachful and angry manner to have nearly in the same way as we use our addressed him in the words immedi. instruments and tools of iron. From ately following. Others, however, with the act of Zipporah, we are, however, perhaps equal plausibility, suppose it not authorized to infer that instruments to mean, that she made it to touch his and tools of metal were not common at feet, or rather his legs, in the act of the time and in the neighborhood be- cutting, for the original term is by no fore us. We shall soon have occasion means that which is ordinarily employto see the contrary. The fact seems ed to signify casting or throwing down. to be, that Zipporah knew that sharp The true interpretation is doubtless to stones were exclusively used in Egypt be determined by the ensuing words. and elsewhere, in making incisions on -~f Surely a bloody husband art thou the human person; and she therefore to me. Heb.'. lhR VfltlI )I1 hathan either used such an instrument, or em- damim attah li, a spouse, or bridegroom, ployed in its room one of the flints with of bloods art thou to me. Here again the which the region they were traversing interpreter finds himself encompassed is abundantly strewed.' Pict. Bible. with difficulties. The question that alAs the danger apprehended was imme. most defies solution is, whether these B. C. 14911 CHAPTER IV. 26 So he let him go: then she 27 ~ And the LORD said to Aaron, Aaid, A bloody husband thou art, Go into the wilderness dto meet because of the circumcision. d ver. 14. words are to be considered as addressed further effects of his displeasure. The to Moses or to her son. By those who signs of his anger ceased when the ocadopt the common construction, and casion ceased. Jerus. Targ.' The Des. suppose Moses himself to have been troyer let him go.' The phrase is taken the person endangered, and the child from the act of relaxing a vigorous an infant, Zipporah is understood as grasp. The original term is similarly virtually saying; Behold tie evidence applied, I Chron. 21. 15,' And he said of my intense affection, towards thee. unto the (angel that destroyed, It is I have jeoparded the life of my babe as enough stay ()1N hereph, relax, remit) the ransom for thine. -In order to free now thine; land.' So also Josh. 10. 6, thee from danger, and, as it were, to' And the men of Gibeon sent unto espouse thee to myself anew, to make Joshua to the camp to Gilgal, sayingi thee once more a bridegroom, I have slack (~Tl' hereph) not thine hand from not shunned to shed the blood of this thy servants, &c.' Notwithstanding all dear child, even under perilous circum. the obscurity that envelopes the trans. stances, when the hardships of the jour- action here recorded, we learn from it, ney may render the operation fatal.' (1) That God takes notice of and is But a far preferable construction, in our much displeased with the sins of his opinion, is to consider the words as ad- own people, and that the putting away dressed to the son, now grown up, from of their sins is indispensably necessary his being espoused, as it were, to God to the removal of the divine judgments. by the seal pf circumcision. Aben Ezra (2) That no circumstances of prudence remarks,' It is the custom of women or conveniency can ever with propriety to call a son when he is circumcised a be urged as an excuse for neglecting a spouse (tin hathan).' Kimchi in his clearly commanded duty, especially the Lexicon, under rt concurs in the same observance of sacramental ordinances. view, which is also adopted by Schind. (3) That he who is to be the interpreter ler, Spencer, Mede, and others. The of the law to others ought in all points idea that Zipporah intended to upbraid to be blameless, and in all things conher husband with the cruelty of the rite formed to the law himself. (4) That which his religion required him to per- when God has procured the proper re. form, seems hardly tenable; for as she spect to his revealed will, the contro. was a Midianitess, and so a daughter versy between him and the offender is of Abraham by Keturah, it is not easy at an end; the object of his government to imagine her altogether a stranger to being not so much to avenge himself as the ceremony of circumcision, which to amend the criminal.-From Ex. 18.2, had been from the earliest ages perpet- it would seem that Zipporah and her uated in all the branches of the Abra. sons were sent back to his father-in-law, hamic race, and is even observed by the where they remained till Jethro brought followers of Mohammed at the present them to Moses in the wilderness. day, not as an institution of the prophet 27. The Lord said unto Aaron, &c. riimself, but as an ancient rite received The scene of domestic danger and dis.'om Ishmael. tress described above is speedily fol. 26. So he let him go. Heb. IZ= ^1 lowed by another of a pleasanter kind, ireph mimmenu, he slackened from viz., the interview between the two Wm. That is, God desisted from the brothers in the wilderness. The present 70 EXODUS. [B. C. 1491. Moses. And he went, and met him him, and all the g signs which he in e the mount of God, and kissed had commanded him. him. 29 I And Moses and Aaron hwent, 28 And Moses f told Aaron all the and gathered together all the elders words of the LORD who had sent of the children of Israel. e ch. 3. 1. f ver. 15, 16. ver. 8, 9. h ch. 3. 16. phrase however should rather be ren- of forty years among strangers, to meet dered' The Lord had said,' for the com- his own brother, to receive from him mand had no doubt reached him some the welcome tidings of his family and time previous, as Moses was yet in the nation, and to impart to his friendly ear neighborhood of the sacred mount where the story of his own life during so long the vision appeared. Although the com- an interval. On the other hand, what mand is recited in the most general pleasure must it have afforded to Aaron, terms,' Go into the wilderness,' yet we to learn from the mouth of his brother cannot doubt that detailed directions as the great designs of providence respect. to the particular place where he should ing themselves and their people? With meet his brother accompanied it.- what overflowings of heart would they IT He went and met him in the mount join in a fraternal embrace and mingle of God. That is, in or at Horeb, called their sighs and tears? With what ardor the' Mount of God' for the reasons would their united prayers and vows stated in the Note on Ex. 3. 1. Chal. and praises ascend to heaven? How In the mount where the Glory of the confirmed the faith, how forward the Lord had been revealed.' Aaron was zeal of each, strengthened and stimu. now eighty-three years of age, though lated by that of the other? Well may we are wholly unacquainted with his theygo ontheir way rejoicing. They are previous history. We have every reason following God, and they must prosper. to believe, however, from the fact that 29. Moses and Aaron went and gathr God selected him as the companion of ered together. We do not learn that any Moses in so arduous an enterprise, and doubt or hesitancy was evinced on the from his subsequent conduct and station, part of Aaron. Convinced by the inthat his character was one of no ordinary timations he had himself received, and stamp. While residing in Egypt he had by the scene of wonders which Moses been making progress in knowledge, in had related to him, he is ready to go moral worth, and in influence among his with his brother on their momentous ercountrymen. Like his brother, he had rand, and as if to indicate the alacrity been maturing for the great work in with which they now proceeded forwhich he was now to engage. — r And ward, passing in silence over all the kissed him. In remarking upon the in- intermediate details of their journey, terview between Joseph and Jacob, Gen. we all at once find them in the midst 46.29, we observed that the phrase' he of their countrymen. Before this, how. fell on his neck' might be understood ever, possibly before the meeting of the of both; and in like manner we cannot two brothers at Horeb, Moses had diquestion but-that the embrace of Moses rected his wife and sons to return to his and Aaron was mutual. Accordingly father-in-law Jethro. He doubtless had the Gr. renders it,' They kissed each good reasons for this step, though we other.' are left in ignorance what they were. 28. And Moses told Aaron all the At what time and under what circum. words, &c. To Moses it must have stances they met again, we shall see in been highly gratifying, after a, sojourn a subsequent part of the history. B. C. 1491.] CHAPTER IV. 71 30 iAnd Aaron spake all the words when they heard that the LORD had which the LORD had spoken unto visited the children of Israel, and Moses, and did the signs in the that he m had looked upon their afsight of the people. fliction, then nthey bowed their 31 And the people k believed: and heads and worshipped. ich. 3.16. mch. 2.25. & 3.7. nden. 24. 1 ver. 16. k ch. 3. 18. ver. 8, 9. 26. ch. 12. 27. 1 Chron. 29. 20. 30. And Aaron spake, &c. Having vincing demonstrations of the divine assembled the elders Aaron begins, ac- power in the miracles which they had cording to the divine appointment, v. witnessed; all conspired to produce in 16, to act as.' spokesman' in delivering their breasts the deepest emotions of the message, while Moses at the same wonder and joy; a strong confidence in time, in the discharge of his appropriate God; and' an assurance that he was inoffice, performs the miraculous signs deed about to show them mercy. In whlich were to be a seal of his com- testimony of this, and as a solemn act mission. There can be no doubt that of reverential gratitude, the whole asthe rendering of our version, which sembly bowed their heads and worshipascribes the working of the signs to ped. They accounted it not sufficient Aaron is erroneous. The pronoun'he' merely to ponder in their hearts these should beinserted before'did the signs,' signal tokens of the divine interposl. to indicate that Moses and not Aaron tion in their behalf, but were prompted is the true subject of the verb. Comp. to give expression to their feelings by v. 21. IT In the sight of the-people. appropriate outward signs. Such ex. As nothing has been hitherto said of ternal acts of reverence are indeed of the' people,' but only of the' elders,' comparativelylittle account in the eyes we must either understand this of the of him who weighs the spirits, but as elders alone, called' people7 in virtue they are helps to our infirmities, and go of their representative character, or else to show more fully the entireness of we must suppose that a considerable our devotion to our heavenly benefactor, body of the people, such as could be they are always acceptable in his sight conveniently assembled, were present when springing from the proper motive. with the elders who acted in their:'1. And when they heard.. Heb..name. The same remark is to be made l.71Z1 va-yishme-2, and they heard. respecting the term people' in the next Gr. Kaie eTrtarvaav b Xaos Kas esapn, and verse..The formerisperhaps the most the people believed and rejoiced, that probable interpretation, not only.be- the Lord, &c. That an import analog. cause. that mode of speech is common, ous to this, viz., that of a joyful hear. butbecause -the act of solemn worship ing, is conveyed by the original term that ensued appears to have taken place would appear from 2 Kings, 20. 13, in a.meeting; and if so, it must have I And Hezekiah hearkened unto them, been a meeting of a select number, and which in the parallel passage, Is. 39. 2, not of the whole nation, who cannot be is rendered,' And Hezekiah was glad of supposed to have been convened on the them.' We have before had occasion to occasion. The result was such as God remark that verbs of the senses frequenthad foretold, Ex. 3.18. The return of ly imply the exercise of the affections. Moses after his long exile, in company See Note on Gen. 21. 17.-IT Had visited. with his brother whom they well knew Had visited in mercy. See Note on Gen. and highly esteemed; the cheering na. 21.1. Chal.'Had remembered.' —r Look. ture of the message addressed to them ed upon the affliction. Compassionate. in the name of the great I AM; the con- ly regarded. See Note on Ex. 2. 11. 72 EXODUS. [B. C. 1441. CHAPTER V. my people go, that they may hold AND afterwardMosesandAaron aa feast unto me in the wilder-.ewent in, and told Pharaoh, Thus ness. saith the LORD God of Israel, Let a ch. 10. 9. CHAPTER V. is,' the God of Israel,' and this is the The present chapter ushers in the his- first time the title occurs in that contory of the controversy between God nexion in the Scriptures. He is indeed, and Pharaoh, and its fearful issue in in Gen. 33. 20, called'the God of Isthe utter destruction of the daring rebel rael,' the person, but here it is Israel, who had presumed'to set himself' in ar- the people. Though now a poor, afflict. ray against his Maker. While the inci- ed, and despised people, yet' God is dents mentioned in the close of the pre- not ashamed to be called their God.' ceding chapter were transpiring, Pha- As such he commands Pharaoh to let raoh was sitting proudly and securely them go. Whatever claim their op. on his throne, surrounded by his obedi- pressor had set up to their persons or ent subjects, and wholly ignorant of the services, it was a downright and daring portentous movement which was tak. usurpation which God, their rightful ing place in the midst of the wretched Lord and Sovereign, would not tolerate bondsmen to whom he was wringing for a moment. Here therefore he moves out the waters of a full cup of affliction. towards their deliverance, and may be He had heard, indeed, of Moses and his considered as virtually saying in the singular history. He had been told of language of the prophet, Is. 52. 5, 6, his living so long at the court of his'Now therefore, what have I here, saith predecessor, as the adopted son of the the Lord, that my people is taken away daughter of the king; of his high cha.r- for nought? they that rule over them acter and attainments, and his great in- make them to howl, saith the Lord. fluence among his countrymen; of his Therefore my people shall know my strange abandonment of his conspicuous name: therefore they shall know in station, and of the circumstances which that day that I am he that doth speak: Jed to his flight from Egypt. But if he behold it is I.'- I That they may were still living, he supposed him to be hold a feast unto mie. Heb, I't' yahoan insignificant exile in some foreign gu: The primary import of the original land from which he would never dare word 1n7 hagag is to dance, rendered, again to return. Little did he think Ps. 107. 27,'reel too and fro,' probably that this outcast Israelite was now so from the fact that the staggering motion near him, having come in the strength of men' in a ship, tossed by a tempest, of Oimnipotence to rescue the oppressed resembled that of dancers. In a secondfrom his grasp and to overwhelm him ary sense, it is applied to keeping a and' his host in utter destruction. feast religiously, which was marked by 1. Moses and Aaron went in and told eating, drinking, dancing, and mirth. Pharaoh, &c. They were doubtless ac. The term is here, therefore, used syneccompanied on this occasion by a num- dochally for all the attendant ceremober of the elders of-Israel, to give more nies of a sacred festival, in which wor. weight and solemnity to the demand. ship and sacrifice were prominent; for Comp. Ex. 3. 18. —I Thus saith the which reason the phrase is rendered by Lord God of Israel. Moses in addressing the Chal.' that they may sacrifice be. the elders of Israel is directed to call fore me.'- 11 In the wilderness. A reGod' the God of their fathers;' but in' tired place was rendered proper from addressing Pharoah the title employed the peculiar religious usages of the He B. C. 149i.] CHAPTER V. 73 2 And Pharaoh said, b Who is the Hebrews hath imet with-us: let us LORD, that I should obey his voice go, we pray thee, three days' jourto let Israel go? I know not the ney into the desert, and sacrifice unLORD,cneither will I let Israel go. to the LORD our God-, lest he fall 3 And they said, d The God of the upon us with pestilence, or with the b 2 Kings 18. 35. Job 21. 15. c ch. 3.19. sword. d ch. 3. 18. brews, which were different from those spised character of the people.of Israel, practised or allowed among the Egyp- he no doubt formed hi& estimate of the tians.' God whom they professed to serve, and 2. Who is the Lord, &c. Rather, concluded that he wsi no more entitled'Who is Jehovah?-I know not Jeho- to reverence as a delty, than they were vah.' There is a special reason why'to respect as a pople. —--- That I this title should here be rendered, vet- shouldobey.his vOice. Heb. 1m =2)1 batim,'Jehovah'.rather than' Lord,' eshma bekcolo, -should hearken.to his viz. that it is mentioned as the peculiar voice. See Note on Gen. 16. 3. name of the God of Israel, whereas the 3. The God of- the Hebrews.hath met title'Lord,' was common to the hea- with us. Heb. l3 >:R1l'> nikra alenu, then deities, many of them being called lit. is called upon us) i. e. is invoked'Baalim,' or' Lords.' This makes Pha- and worshipped by us. And accordingraoh's answer more emphatic,'Who is ly the Chal. has, The God of the Jews Jehovah?'-a name of which he had is invoked upon us. But the other ver-.never before heard. Chal. The name sions vary. Gr.' The God of the Heof Jehovah is not, revealed tome, that I brews. hath called us.' Syr.' The God should obey his word.' Targ. Jon.' I of the Hebrews has appeared'unto.us2 have not-found in the book of the angels Arab.' The command of the God.of the (gods) the name of Jehovah written: I Hebrews is come. unto us.' - It is on the fear him not.' The reply of Pharaoh whole most probable that. plj:3nikra, is) upon the best construction, marked is used by change of letters for -,Vnp.by a tone of insolence and contempt for nikrah, hath met, the very phrase which which we can find no excuse. -Yet it occurs Ex. 3.'18.-V.. Let us go three would perhaps be unjust to charge upon days' journey, &c. Instead of reproachhim an intentional act of impiety, for ing Pharaoh, or threatening. him -with he. was no doubt a worshipper of the the judgments of heaven, they adopt a gods;of Egypt. -But he'would intimate, style of humble'and respectfullentreaty, that.he considered Moses and, Aaron as'We pray thee;' at the same time -the'setters-forthl of a strange god, whose representing that the journey:they proclaims he would not deign to admit. posed was not a project formed among That the poor outcast slaves, who ex- themselves- but a' measure enjoined isted by his sufferance, and labored for upon them' by the God of their. nationi his pleasure, should have a God of such and one which they dared not decline. authority as to prescribe laws for him,. In saying this it is true they dissem. was not to be endured. It is as' if he ble. the design of forsaking Egypt alto. had said," Who is. this unheard-of deity gether, perhaps with a view.to learn that you' call. Lord?' What greater from the manner in which he.treated a or better is-he than my gods?' What smaller request, what prospect of' suc. have I to do with him? Why should I cess they would have in urging a great. care for him? He is not the God whom er. In this they stated no falsehood, I serve?' From the degraded and de- but merely concealed.a part. of the VOL. I 7 74 EXODUS. [B. C. 1941. 4 And the king of Egypt said unto works get you unto your e burthem, Wherefore do ye, Moses and dens, Aaron, let the people from their e ch. 1. 11. truth.-As to the moral'character of days; for the child shall die an hundred this part of their conduct see Note on years old; but the sinner being an hunGen. 12.13.-~. Lest he fall upon us dred years old, shall be accursed.'with pestilence, &c. Heb. badde. This intimation of danger to themselves ber. -Gr. pr, 7rorEe avavrrlcn Ytiiv OavarTo in case of their neglecting to comply::povor, lest death or slaughter meet us. with the divine injunction, would adThe original word for,' pestilence' is minister a seasonable hint to Pharaoh. here, as in numerous cases elsewhere, For if he were a God so jealous of his -rendered in the Gr. by Oavaros. death. honor as to punish his own people for Thus Levit. 26. 25, I will send the such a delinquency, even when they pestilence among you.' Gr. 6 the death.' were forcibly prevented from obeying, Deut. 28.21, The Lord shall make the how much reason had he to fear the pestilence cleave unto thee.' Gr. the visitations of his wrath, if he openly death.' Ezek. 33. 27, 1 They that be. in bade him defiance? It was evidently the forts and in the caves shall die of no very great thing for Pharaoh to have the:pestilence.' Gr. of:the death.' This yielded, had he complied with the reusage, a parallel to which occurs in the quest of Moses and Aaron. ConsiderChaldee paraphrase, is transferred to ing the benefits he had derived from the the New Testament, and is of great labors of the Israelites, he might well importance to the right understanding have allowed them this short respite of the following passages; Rev. 2. 23, for a religious service. But when men's'I will kill her children with death;' pride and passions are roused, reason i. e. with pestilence, by which is some- and humanity might as well make their times meant any kind of premature or plea to the deaf adder as to them. violent death; death out of the common 4. Wherefore do ye let the people course of nature. Rev. 6.8,' And power from their works? That is, why do Was given unto them over the fourth ye hinder, or, literally, cause to desist. part of the earth to kill with the sword, Gr. ivarn Jlaarpeferc rov Xaov, wherefore 4nd with hunger (famine), and with do ye divert, or turn away, the people eath (i. e. pestilence), and with the from their works? It will be observed beasts of the earth.' So also, probably, that Pharaoh takes no notice of what Rev. 21.4, 4 And God shall wipe away Moses and Aaron had said to him reall tears from their eyes; and there specting the liberation of the people, shall be no more death;' i.e. violent but treats them merely as the disturbers death; death occasioned-by sudden and of the peace of his kingdom/and as enfatal casualties or judgments; for that deavoring to excite sedition among his this portion' of Scripture does not de. subjects. The same thing was laid to scribe a state of happiness in which its the charge of Christ and the apostles; subjects shall be absolutely immortal Luke, 23. 2, And they began to accuse may be gathered from the language of him, saying, We found this fellow per. Isaiah,'ch. 65. 19, 20, referring to the verting the nation, and forbidding to same future period;'And the voice of give tribute to Cesar.' Acts, 24. 5 weeping shall be no more heard in her,' For we have found this man a pesti. nor the voice of crying. There shall lent fellow and a mover of sedition be no more thence an infant of days, among all the Jews throughout the nor an old man that hath not filled his world.' —I Get you unto your bur. B. C. 1491.J CHAPTER V. 75 5 And Pharaoh said, Behold, the the people, and their officers, saypeople of the land now are fmany, ing, and ye make them rest from their 7 Ye shall no more give the peoburdens. ple straw to make brick, as here6 And Pharaoh commanded the tofore: let them go and gather same day the g taskmasters of straw for themselves. fch.l.7,9. g ch. 1ll. dens, &c. This command was probably 7. Ye shall no more give the people designed more expressly for the elders straw, &c. Commentators have doubted who had accompanied Moses and Aaron, for what particular purpose straw was though he would perhaps intimate at made use of by the Egyptians in making the same time that if the brothers were brick, some supposing it to be employed where they ought to be, they would be for fuel in burning the brick, and others bearing their part of the burdens. that it was cut or chopt fine and mixed 5. The people of the land now are with the clay to give more consistency many, &c. As if he should say,'If the and firmness to the brick when taken people are already increased to such from the kiln. The probabilityis that a multitude, notwithstanding all the it was used for both purposes. The Gr. methods taken to prevent it, how much term axvpov, by which the Heb. "pn more numerous and formidable will is here rendered, signifying properly they soon become if suffered to cease straw instead of chaff, occurs in Mat. from their labor.' Vulg. CYou see 3.12.'He will gather his wheat into that the multitude is increased; how the garner;-but he will burn up the much more, if you give them rest from chaff (straw) with unquenchable fire;' their works?' Or, the number of the peo- intimating that when. the wheat was pie maybe alluded to in order to hint at separated, the straw was of no farther the greatness of the damage done to the use, except as fuel for fires. Kypke, in state by the interruption of the labors his note on this passage, has the follow. of so large a body of men. Some of the ing observation:'The Jews and other Jewish commentators give it still a dif- nations burnt straw and stubble, instead ferent shade of meaning, viz. that it was of wood, in cooking their meats, in absolutely necessary to keep so great heating their furnaces, and in other a multitude busily employed, lest they uses:' for which he cites the SympOsishould engage in plots of insurrection. acks of Plutarchl;'Those who melt 6. The task-masters of the people and gold work it by a fire kindled with their officers. These task-masters,' straw.' The same thing is to be inferlit.'exactors,' constituting the highest red from the words of Christ, Mat. 6. grade of officers, were Egyptians ap- 30,'Wherefore if God so clothe the pointed to exact labor of the Israelites. grass of the field which to-day is, and But those termed'officers,' appear, v. to-morrow is cast into the oven, shall he 14-16, to have been Israelites set over not much more,' &c. On which Gro. their brethren. The latter term is ren- tins quotes the words of Ulpian the Ro. dered in-the Gr.'Scribes,' i. e. probably man lawyer in a definition of fuel;'In men who executed written decrees, or some regions, as for instance. in Egypt, rendered written accounts of their offi. where reeds and the papyrus plant are cial: services, answering with consider. burnt for fuel, the common appellation able exactness to our modern'sheriffs.'' wood' includes certain species of herbs It is, however, certain that they were and thorns and other vegetables. This under-officers to the task-masters. is accounted for from the fact, that in 7G EXODUS. [Be C. 1491. 8 And the tale of the bricks which Let us go and sacrifice to our God. they did make heretofore, ye shall 9 Let there more work be laid lay upon them; ye shall not di- upon the men, that they may labour minish aug/ht thereof; for they be therein: and let them not regard idle; therefore they cry, saying, vain words. most of the eastern countries wood is nearer the approach of deliverance. His so extremely scarce, that various spe. people are not prepared for the destined cies of dried vegetables, grass, straw, relief till their cup of woe is full, and flowers, and furze, constitute their prin- all help is entirely despaired of except cipal articles of fuel. But that straw, from heaven. on the other hand, was used in the corn 8. The tale of the bricks, &c. That position of brick in Egypt, is evident is, the number, the amount of the bricks. from the reports of modern travellers. This was the very refinement of cruelty Thus Dr. Shaw, speaking of the bricks to require the end and yet deny the found in one of the Egyptian pyramids, means. — r For they be idle. A charge says,' The composition is only a mix- than which nothing could be more unture of clay, mud, and straw, slightly reasonable or untrue. The cities they blended and kneaded together.' Baum- built for Pharaoh, and the other fruits garten, another traveller, speaking of of their labors, were witnesses for them Cairo in Egypt, says,'The houses for that they were not idle, though it is the most part are of brick mixt with not unlikely that many of these public straw to make them firm. Sir John works were so intrinsically useless, like Chardin tells us,'That eastern bricks the pyramids. that it was little better are made of clay, well moistened with than idleness to be employed about water, and mrixed with straw, which, them; yet diligently employed they according to their way of getting the certainly were, and he thus basely misgrain out of the ear, is cut into small represents them, that he might have a pieces by a machine which they make pretence for increasing their burdens. use of instead of a flail for thrashing.' 9. Let there more work be laid upon - r -As heretofore. Literally,'As the men. Heb. iti1::i 1Sthl tikbad yesterday and the third day.' See Note ha-abodah, let the work be heavy upon on Gen. 31 2. Hitherto those who la- the men; which if they performed they bored in the brick-fields had been fur- would be broken down by it, while if nished all the materials for their work, they failed to perform it, they would be not only the clay of which the bricks punished. So fearful is the alternative were made, but the straw with which which iron-hearted oppression leaves to they were compacted. But the present its poor victims!- r Let them not order was a great grievance, as much regard vain words. Heb.'1 PI of the time which should have been em- dibre shaker, uwords of lying. Vanity ployed in making the bricks was now and falsehood, according to the Hebrew consumed in seeking for straw. And idiom, are often used interchangeably this burden must have become more for each other. See Note on Ex. 20. 7. heavy.every day, in proportion as the If the phrase is to be understood in the straw thus hunted up became scarce in sense given it by our translation, it is the neighborhood of the brick-fields. a directly impious and slanderous imBut in all this the lot of the Israelites putation upon the words of God, as seems intended to illustrate a frequent vain, empty, and delusive. But as the law of providence, viz., that the burden original for'words,' is often equivalent of affliction presses the heavier, the to'things,' (See Note on Gen. 15. 1.), B. C. 1491.] CHAPTER V. 77 10 I And the taskmasters of the 12 So the people were scattered people went out, and their officers, abroad throughout all the land of and they spake to the people, say- Egypt, to gather stubble instead of ing, Thus saith Pharaoh, I will not straw. give you straw. 13 And the taskmasters hasted 11 Go ye, get you straw where them, saying, Fulfil your works, ye can find it: yet not aught of your daily tasks, as when there your work shall be diminished. was straw. the import may be that they were not have the effect to make Pharaoh's barto indulge themselves in vain hopes, barous usage of his bondmen exten. dreams, and aspirations. The Heb. sively known, and perhaps to cause term for regard (tiMD shaah) when them to be pitied and somewhat aided used in the sense of having respect to a by their compassionate neighbors.person or thing is usually followed by Tf To gather stubble instead of straw. R el, 5Y al, or I signifying to, as'We are so much in the habit of assoGen. 4. 4,'And God had respect unto ciating the making of bricks with burn. Abel (1ibt Y211 va-yisha el Hebel) ing, that the common reader fails to and to his offering.' But when con- discover that the straw could be for any structed with the preposition L b, in, other use than to burn the bricks. Withas here, it signifies rather to meditate out disputing that the Egyptians did or to ponder orally upon anything, as sometimes burn their bricks, the evi. Ps. 119. 117, 7tih 3nD1 n,.t1R ve- dence of ancient remainslin their coun. esha behukkek& tamid, and I will medi- try and the existing customs of the tate in thy statutes continually. Ac- East leave little room to doubt that the cordingly the Gr. renders the present use of the straw was to mix with and passage, cLet them care for these compact the mass of clay used in makwords, and let them not care for vain ing sun-dried bricks, such as we have nowords.' Chal.'Let them be occupied ticed in the notes on Babylon and on the in it (the work), and let them not be pyramids. Bricks of this sort are still occupied in idle words.' Syr.' Let commonly made in Egypt; and their them think upon it-(the work), and not ancient use in the same country is think upon vain words.' Arab.' Let evinced by'the brick pyramids at Da. them be occupied in it, and not occupy shoor and Faioum. That they were themselves in vain things.' The sense never in the fire is shown by the fact undoubtedly is, that they were to give that the straw which enters into their themselves unremittingly to their work, composition has sustained no injury or and not to cherish any vain, wild, il- discoloration. Such bricks are very dura. lusory hopes, whether the product of ble in dry climates like Egypt, but would their own minds, or suggested to them soon be ruined if exposed to much rain. by others. Herodotus observed it as one of the cus. 10. I will not give you straw. I will toms in which the Egyptians were un. not allow it to be given. The task. like other nations, that they kneaded nasters were probably Egyptians, while their clay with their hands, and their the oficers were native Israelites. The dough with their feet.' —Pict. Bib. message would be as grievous to the 13. The task-masters hasted them. one as it probably was acceptable to Heb. ~ atzim (were) urgent, press. the other. ing. Chal.' Drove them.' As the task. 12. So the people were scattered abroad. masters exercised a more especial superThis dispersion, however, would at least intendance over the c officers,' it is pro. 7* 78 EXODUS. [B. C. 149:1, 14 And the officers of the children 15 ~ Then the officers of the of Israel, which Pharaoh's task- children of Israel came and cried masters had set over them, were unto Pharaoh, saying, Wherefore beaten, and demanded, Wherefore dealest thou thus with thy serhave ye not fulfilled your task in vants? making brick, both yesterday and 16 There is no straw given unto to-day, as heretofore? thy servants, and they say to us, bable that the latter are to be under- dent. Instances are mentioned of perstood by the expletive'them' in this sons who, being wealthy, and knowing connexion. This appears still more that attempts would be made to extort obvious in comparing the next verse, money from them by beating, have in~- Fulfil your works, your daily ured themselves, by self-inflicted blows, tasks. Heb.'lfst a1'It21 debar yom to bear the worst without being shaken. beyomo, the matter of a day in his day. The consequence of all this is, that Gr. ra'aO'tKOvra KaO''repav, the things personal chastisement is in those counappropriate to every day. tries not considered a disgrace, but sim14. The officers of the children of Is- ply a misfortune, limited to the pain inrael. That is, not so much the officers flicted, or to the degree of displeasure that were over the children of Israel, on the part of a superior which it may but the officers that were by birth of be understood to indicate. A great the children of Israel. Accordingly the minister of state, who was beaten yesGr. has,'The scribes of the lineage of terday, does not hold his head less the sons of Israel.'-i Were beaten, erect, and is not less courted or reand demanded. Heb.?t[t Af yukku spected to-day, if he still retains his lemor, were beaten, saying. This is place and influence at court; and if his quite oriental. We need only allude to great master condescends, on second China, which has aptly been said to be thoughts, to invest his bruised person governed by the stick. In Persia also with a robe of honor, and to speak a the stick is in continual action. Men few words of kindness or compliment, of all ranks and ages are continually the former punishment is considered by liable to be beaten. It is by no means all parties to be more than adequately a rare occurrence for the highest and compensated.'-Pict. Bib. most trusted persons in the state, in a 15. Then the officers came and cried moment of displeasure or caprice in unto Pharaoh, &c. Supposing perhaps their royal master, to be handed over that this rigor had been imposed upon to the beaters of carpets, who thrash them by the task-masters, without Phathem with their sticks as if they were raoh's order, and therefore having hope dogs. The same practice descends of obtaining redress. But, alas! theirs through all ranks and it has often was a case of which it might well be made the writer's heart ache to see re- said in the language of the preacher, spectable, and even venerable white- Ecc. 1. 1,'I returned and considered bearded men chastised by the menials all the oppressions that are done under and messengers of great persons, on the sun; and behold the tears of such their own account, with a brutality as were oppressed, and they had no which would in this country subject a comforter; and on the side of their opmini to judicial punishment if exercised pressors there was power; but they had upon his ass or horse. Thus, beating no comforter.' comes to be regarded by all as among 16. The fault is in thine own people the common evils to which life is inci- Heb. 5~7 Mt.R hattath ammeka, thy B. C. 1491.] CHAPTER V. 79 Make-brick: and behold, thy ser- there shall no straw be given you, vants are beaten; but the fault is yet shall ye deliver the tale ofbrnckls. in thine own people. 19 And the officers of the children 17 But he said, Ye are idle, ye are of Israel did see that they were in idle: therefore ye say, Let us go, evil case, after it was said, Ye shall and do sacrifice to the LORD. not minish aught from your bricks 18 Go therefore now, and work: for of your daily task. people has sinned, or done wrong; or certain extent indeed there was ground considering rTiXlD a noun, this is the for Pharaoh's words; that is to say, sin of thy people. The true meaning they recognize the fact, that being idle of the clause is not easily determined, is oftentimes the occasion of indulging as it is by no means obvious whether vain and evil thoughts, and cherishing the phrase thy people' is to be referred visionary projects. Had it been true, to the Israelites or to the Egyptians. as he professed to think, that the IsThose who adopt the former construc- raelites had not work enough to do, tion suppose the Israelites are called nothing would have been more likely Pharaoh's people in order to work upon than that they should have devised his compassion. But even in this case some such excursion as he here charges there is some discrepancy of interpre- upon them, under the plea of religious tation. The words maybe understood service. Thus the worldly wisdom as a complaint of the officers that they and base insinuations of the king of were beaten, though the people (the Is- Egypt, though grossly false and injuri. raelites) were the offenders, if any. On ous in the present case, may yet teach another, and on the whole a better con- us the useful lesson, that increased dilio struction, the sense will be; Behold gence in our daily work is one of the best thy servants are beaten, and yet the remedies for a roving imagination and fault really lies at the door of thine ungovernable thoughts. Let those that own people (the Egyptians), who re- suffer from such temptations set themfuse to furnish them straw.' According selves diligently to work at some em. to this the Chal. has,' Thy people sin- ployment useful to man and honorable neth against them.' Leclerc, however, to God. The less time they allow their intimates that the phrase, the fault is hands to be idle, the less will be the in thine owp people,' is equivalent to risk of their thoughts leading them saying the fault is charged, imputed, to astray. thine own people (the Israelites), and 19. The oficers-did see that they punishment inflicted upon them accord- were in evil case. Heb. Yft in evil. ingly, though with vast injustice. This Moses and Aaron are here made to exis somewhat countenanced by the Gr. perience the lot that sometimes befalls Syr. and Vulg. which all render substan- good men in the best of causes. Their tially7, Thou injurest thy people,' i. e. well-meant efforts but increase the hardthe Israelites. We are still left in some ships they were intended to remedy. degree of suspense as to the true import. The mission which had not long before 17, 18. But he said, Ye are idle, ye so exhilarated the minds of the people are idle, &c. Thus affording a sample and filled them with eager anticipations of the grossest tyranny, which gener. of deliverance, now proves the occasion ally thinks it sufficient to answer rea- of new miseries and persecutions. Bad sonable complaints by redoubled abuse as their condition had been before the and crimination, and by increasing the two brothers came among them with burdens which call them forth. To a their promises and their wonderful 80 EXODUS. [B. C. 1491. 20 ~ And they met Moses and put a sword in their hand to slayus.Aaron, who stood in the way, as 22 And Moses returned unto thel they came forth from Pharaoh: LoRD, and said,Lord,whereforehast 21h And they said unto them, The thou so evil-entreated this people? LORD look upon you, and judge; why is it that thou hast sent me? because ye have made our savour to 23 For since I came to Pharaoh to be abhorred in the eyes of Pharaoh, speak in thy name, he hath done and in the eyes of his servants, to evil to this people: neither hast h ch. 6. 9. thou delivered thy people at all. signs, it was not to be compared to hope for better things.- IT Put a the intolerable hardships which the vin- sword in their hands to slay us. That dictive despot, in consequence of this is, give them a plausible pretext for demission, laid upon them. For the fan- stroying us. A proverbial expression. cied invasion of his royal prerogative 22. And Moses returned, &c. Or and the wound given to his pride, he rather perhaps'turned unto the Lord,' avenges himself upon the bleeding i. e. mentally, for we can conceive of shoulders of the poor vassals who could no local return expressed by the term. not redress themselves and who durst He was evidently unprepared for this not complain. issue of the transaction, though he had 20. And they met Moses and Aaron, been assured by God himself, that Phawho stood in the way, as they came forth raoh would not, till driven to the utfrom Pharaoh. They doubtless having most extremity, consent to the departstationed themselves at some conveni- ure of the Israelites. While he could not ent stand on the way-side, where they but be grieved to the heart to perceive could speedily learn the result of the that his efforts to serve his brethren had interview. only contributed to plunge them deeper 21. The Lord look upon you, &c. in distress, yet he was doubtless strongThe. crimination of Moses and Aaron ly sensible of the wrong that was done on this occasion was clearly as unjust to him by their keen reproaches. But inand unreasonable as that of Pharaoh stead of retorting upon them in terms had: been well deserved. They had of equal harshness, he has immediate given the best evidence of their de- recourse'to God and to him he pours votedness to the interests of their coun- out his complaint in a pathetic expostutrymen, and of their zeal for their lation.- ff Wherefore hast thou so emancipation, and yet, from the acci- evil entreated this people? That is, dental issues of their enterprise, they why hast thou suffered them to be so are reproached as accessaries to their evilly treated, as is evident'from the slavery. But some allowance is to be tenor of the next verse. But as we have made for their rashness on the principle seen before, this is entirely according to mentioned by the Preacher, that op. prevailing usage in the Scripture to repression will drive a wise man mad,' present God as doing that which he so that he shall speak unadvisedly with sovereignly permits to be done. Thus his lips, and sometimes mistake a true the petition in the Lord's Prayer,' Lead friend for a bitter enemy. But let pub- us not into temptation,' is to be under. lic benefactors learn from this, that they stood, not of any supposable direct and must expect to be tried, not only by the positive act on the part of God, but simmalice of declared opponents, but also ply of sufferance and permission: Do by the unjust and unkind reflections of not suffer us to be led into temptation.' those from whomr they had a right to Moses was evidently at a loss how to 1B.GC. 1491.] CHAPTER VI. 81 CHAPTER VI. a strong hand b shall he drive them THEN the LRD said unto Moses, out of his land. Now shalt thou see what I will 2 And God spake unto Moses, and do to Pharaoh: for a with a strong said unto him, I am the LORD: hand shall he let them go, and with a ch. 3.19. b ch. 11. 1. & 12. 31, 33, 39. reconcile the adverse providence with the Hebrew Scriptures.-The murmur the promise and the commission which ing spirit in which Moses appealed t, he had received. He had indeed been God. might have been justly met by a taught to anticipate Pharaoh's refusal stern rebuke. But in the tone of gentleto let the people go, but he was taken ness and kindness in which this answe, by surprise on finding their burdens in- is couched we read no reproach of the creased. It seemed to him that his infirmity, not to say perverseness, which mission was utterly abortive, and that had appeared in Moses' language. Thus thus far not one step had been taken to- long-suffering and indulgent is the Faiwards their deliverance. But guided by ther of mercies towards his offending the light of his experience, and that of children. By an emphatic repetition of thousands of others in subsequent times, the promise before given, Ex. 3. 20, he we can put a more discreet construction silences the complaints of his servant uponthis apparently mysterious style of and assures him not only of ultimate dispensation. To us it is not a strange but speedy success in his embassy to spectacleto see the.mostmerciful coun- the king.- IT Now shalt thou see. sels of God ushered in by a train of Your seeing this result shall not long events apparently the most disastrous; be delayed. The words perhaps imply to see his dearest servants reduced to a tacit reproof of his formerincredulity; the utmost straits just when he is ready q. d. I perceive you are slow to believe to appear for their deliverance; and to what I assured you, ch. 3. 19, 20, I witness the best directed endeavors for would do to Pharaoh. Therefore you men's conviction and conversion, but ex- shall very shortly have evidence that asperatiig their corruptions, confirming will convince you.-~f With a strong their prejudices, hardening their hearts, hand shall he let them go, &c. The and sealing them up under unbelief. I strong hand' here mentioned is to be This result is suffered to take place in understood both of God and of Pharaoh. infinite wisdom that we may learn to Pharaoh should by the sudden exercise cease from man, and that the divine in- of his kingly power and with great terpositions may be more endeared to urgency send them forth out of Egypt; the hearts of those that wait for them. but to this he should himself be compelled by the' strong hand' of God put CHAPTER VI. forth in the terrific judgments of the 1. Then the Lord said unto Moses, plagues. The language of the promise, &c. That is, in answer to the cor- it will be observed, becomes more in. plaining tenor of his address mentioned tense in the final clause. He shall not at the close of the preceding chapter, onlybe brought at last to consent to the to which this verse properly belongs. departure of Israel, but shall be imIt is somewhat singular, indeed, that it pelled himself by the pressure of the should have been separated from it, for divine judgments to urge and hasten it with this verse ends the fourteenth sec- with the utmost vehemence. tion, or Sabbath day's reading of the 2. And God spake unto Moses, &c. Law; a division very clearly marked in Whether this is to- be regarded as a 82 EXODUS. [B. C. 1491. 3 And I appeared unto Abraham, my name d JEHOVAH was I not unto Isaac, and unto Jacob by the known to them. name of c God Almighty, but by d ch. 3. 14. Ps. 68. 4. & 83. 18. John 8. 58 c Gen. 17 1. & 35. 11. & 48. 3. Rev. 1. 4. continuation of the address commenced to be understood in their most exact and in the preceding verse, or whether it literal import, as teaching that the name was spoken to Moses on some subse-'Jehovah' was utterly unknown to the quent occasion, is not easily determine ancient patriarchs, and was first revealed. However this may be, the drift of ed to Moses at the burning bush, where, the words is undoubtedly to show the when he asked the name which he sure foundation on which the fulfilment should announce to Israel, God declared of the promise of deliverance rested. himself by the sacred denomination' I To this end he begins by declaring him- am that I am,' which is of the same self under the significant name of' Je- origin and- import with' Jehovah)' and hovahj' by which he designed hereafter said moreover of the title' Jehovah,' to be more especially recognized as the' this is my name for ever, and this is covenant God of their race. Hitherto my memorial unto all generations.' The the august title of'Lord God Almighty' advocates of this opinion, in answer to (El Shaddai) had been that with which the objection that the name in question they had been most familiar, and which must have been known long before this, had afforded the grand sanction and as it occurs in repeated instances in the security to all his promises. In their course of the book 6f Genesis, reply, various wanderings, weaknesses, and that as there is no evidence that the distresses, they had been encouraged book of Genesis was written till after to trust in a Being omnipotent to pro- the divine appearance at Horeb, when tect them, all-sufficient to supply their this title was first revealed, the mere wants. But their posterity were hence. fact of Moses' making use of the name forth to know him by another name,' Jehovah' in that book is no sufficient under a new character, even the incom- proof that the name was known to those municable nanme' Jehovah,' which de- of whom he writes) any more than his notes eternal unchangeable self-exist- mention of a place called Dan' in the ence; deriving nothing from any, but time of Abraham, Gen. 14. 14, proves conferring upon all, life, and breath, and that the place was at that time known all things; who is above all, through by this name, whereas it was then called all, and in all;' the same yesterday, to' Laish.' They contend farther, that as day, and for ever.' This glorious name Moses wrote for the benefit of those of he puts significantly in contrast with his own age and their posterity, it was that by which he was known to Abra- specially fitting, that in writing the hisham, Isaac, and Jacob, in order to min- tory of the Israelitish race from its ister to his people a more abundant earliest period, he should proleptically ground of hope and confidence. employ that peculiar name by which 3. By my name JEHOvAH was I not the Most High would be known as their known tothem. Gr.'Myname'Lord' I God, the very same God who brought did not manifest unto them.' Chal.'My them out of Egypt, and who, a little name' Adonai' I showed not.' A two- before that deliverance, had made thib fold mode of interpretation divides into his name known to them as that by two classes the great mass of commen- which he would especially be called in tators upon this passage. (1.) It is memory of that great event. As to the maintained by some that the words are passages where the patriarehs.re re B. C. 1491.] CHAPTER VI 83 ~presented as expressly addressing the the things promised. They believed in Lord by his title' Jehovah,' as for in- these things, but they had not lived to stance, Gen. 15. 2,2these, they say, are see the actual accomplishment of them; corrupted in the original text, and that they had not experimentally known later writers havesubstituted'Jehovah' them. The time, however, was now for Elohim' or Adonai,' which Moses come, when God was to be known by undoubtedly wrote, and this hypothe- his name'Jehovah,' in the doing of sis, it must be confessed, is somewhat what he had before decreed, and the fillfavored by the variation of several of filling of what he had before promised. the ancient versions from the present Accordingly in the words immediately Hebrew reading. See Geddes' Critical following, which may be regarded as Remarks on this passage, who observes, exegetical of the title under considerathat'if the name'Jehovah' were known tion, God goes on to assure them that before it was here communicated to Mo- he will make good his promise by estabses, and were the common appellation lishing his covenant. Agreeably to this of the God of the patriarchs, the ques- mode of interpretation it appears from tion; of Moses, Ex. 3. 13, was needless, other passages that God is said to make was impertinent; for God had before himself known under the high designatold him, v. 6, that he was' the God of tion of' Jehovah' by bringing to pass his (Moses') fathers, the God of Abra- the grand predicted events of his proviham, the God of Isaac, and the God of dence. Thus, Ex. 7. 5,' And that the Jacob.' It is clear then that Moses, by Egyptians shall know that I am Je. asking, what was the name of this same hovah, when I stretch forth my hand God of his fathers, knew not that he upon Egypt.' Again, v. 17,'Thou shalt had any particular name; and that par- know that I am Jehovah; for I will ticular' Jehovah' is now, for the first strike with the rod that is in thine hand time, made known as the peculiar God upon the rivers, and they'shalt be turned of the Israelitic nation.' These are the into blood.' Ezek. 28. 22'And they principal arguments adduced in favor shall know that I am the Lord (Jehoof the first hypothesis. (2.) Others, vah) when I shall have executed judg. and we think for better reasons, under- ments in her and shall be sanctified in stand the words as implying, not that her.' It may be observed, moreover, the literal name'Jehovah' was un- that the Lord is not called'Jehovah' known to the ancient fathers who pre- till after he had finished the work of ceded Moses, but that its true, full, and creation, Gen. 2. 4; and in like manner complete import-its force, burden, and Christ, having fulfilled all things perpregnant significancy, was not before taining to our redemption, which is the known; whereas now and hereafter, the new creation, manifested himself under chosen people should come to under- the same significant name, not in its stand this august name, not in the letter letter but in its interpretation, when he merely, but in the actual realization of declared himself, Rev. 1. 8, 17, 18, to all which it implied. The name'Je- be' the Alpha and the Omega, the behovah,' as before remarked, natively ginning and the ending, the Lord who denotes not only God's eternal exist- is, and who wasj and who is to come, ence, but also his unchangeable truth even the Almighty.' The words of Mo and omnipotent power, which give being ses, therefore, it is contended, are not to his promises by the actual perform. to be understood as an absolute- but a ante of them. Now, although Abra- comparative negative; for that the: litham, Isaac, and Jacob, had received eralnaine'Jehovah' was known to the promises, yet they had not enjoyed patriarehs, is indubitable, from the fol 84 EXODUS. [B. C. 1491. A4.:eAnd I have also established will bring you out from under the my covenant with them, f to give burdens oftheEgyptians, and I will them the land of Canaan, the land rid you out of their bondage, and: I of.their pilgrimage, wherein they will k redeem youwith a stretchedwere strangers. out arm, and with great judg-.5 And g I have also heard the ments: groaning of the children of Israel, 7 And I will I take you-to me for a whom the Egyptians keep in bond- people, and m I will be to you a age: and I have remembered my God: and ye shall know that I am covenant. the LORD your God, which bring-,6 Wherefore say unto the children eth you out n from under the burof Israel, h I am the LORD, and i I dens of the Egyptians. eGen, 15. 18. & 17. 4, 7. f Gen. 17. 8. & kch. 15. 13. Deut. 7. 8. 1 Chron. 17. 21. 28 4. gch. 2. 24. h ver. 2, 8, 29. i ch. 3. Neh. 1. 10. 1 Deut. 4. 20. & 7. 6. & 14.2. &26, 17.'& 7- 4. Dent. 26. 8. Ps. 81. 6. & 136. 18. 2 Sam. 7. 24. m Gen. 17. 7, 8. ch. 29. 45,46. -11, 12. Deut. 29. 13. Rev. 21. 7. ch. 5. 4, 5. Ps. 81.6. lowing passages; Gen. 9. 26, Noah in brance my covenant entered into with his benediction of Shem says,'Blessed Abraham, Gen. 15. 10. 1, and confirmed be the Lord (Jehovah) God of Shem.' with solemn rites, in which I promised Gen. 15. 2,'And Abraham said, Lord that I would judge. that nation which (Jehovah or Jehovih) God, what wilt should afflict his seed. thou give me? Gen. 22.14,'And Abra- 6, 7. I am the Lord (Jehovah), and I ham called the name of that place Je- will bring you out-will rid-will re. hovah-jireh. Certainly then the name deem-will take, &c. These verbs are'Jehovah' must have been known to all, in the original, in the past instead him. And so also to Isaac, Gen. 27, 7; of the future tense, denoting the abso. and to Jacob, Gen. 28. 20, 21. Such lute certainty of the accomplishment comparative modes of speech are not of the things promised, though for the unfrequent in the Scriptures. Thus Jer. present they were merely in futurition. 7. 22, 23,' For I spake not unto your But where God becomes a covenant'Jefathers, nor commanded them in the hovah- to any soul or any people, the day that I brought them out of the land unfailing effect is to put his every pro. of Egypt, concerning burnt-offerings or mise into being, and it should not be sacrifices. But this thing commanded forgotten that in Christ, under the Gos. I them, saying, Obey my voice, and I pel, he becomes emphatically such to will be your God, and ye shall be my his church. Here the precious and glopeople;' i. e. I gave no commandment rious titles' El Shaddai and'Jehovah, respecting ritual duties compared with power and performance, are, sweetly the importance which I attached to combined in the person of him in whom moral duties. Otherwise it is evident the promises are all yea and amen.that the language of the Most High mi- Tf With a stretched-out arm. The word litates with the recorded facts in the here rendered' stretched-out, may also sacred history. - be rendered'lifted up,' or'high,' as it 4. I have also established my covenant is in fact by-the Chal. and Latin Vulwith them. Heb. " tlr, hakimothi, gate. The expression is borrowed from have made to stand, have erected.- the circumstance of men's stretching I To give them. That is, not in their out and lifting up their arms and hands own persons, but in their posterity. with a view to strike their enemies -5. I have remembered my covenant. with greater force. In order to which, Thatis, I still bear in vivid remem- it was usual in those Eastern countries B. C. 1531.j CHAPTER VI. 85 <8 And I will bring you in unto the children of Israel: lbut they hearkland, concerning the which I did ened not. unto Moses, for anguish o.swear.to give it to Abraham, to of spirit, and for cruel bondage. Isaac, and to Jacob; and I will 10 And the LORD spake unto Mogive it. you for an' heritage: I am ses, saying, the LORD. 11 Go in, speakunto Pharaoh king 9 G And Mloses spake so unto the of Egypt, that he let the children of Israel go out of his land.. O enl 15, 18. & 26.3. & 28.13. & 35. 1. P ch. 5, 21. where their outer garments were of a daily with her words, and urged him, loose and flowing kind, to fling them so that his soul was vexed (Heb. "1' 1 aside that they might not hinder or shortened) unto death.' The Gr. renders Weaken the effect of the intended.blow. it from feeble-mindedness,' the same Itis in allusion to this that the expres- word in effect and nearly. in form as sion' making bare his holy arm,' is ap. that which occurs, 1 Thes. 5, 14,' Complied to the Most High, Is. 54. 10, in fort the feeble.minded.' It is to this pe. speaking of the inflictions'of his wrath riod probably that allusion is had, Ex. upon his enemies. 14. 12,'Is not this the word that we did 8. Concerning the which I did swear tell thee in Egypt, saying, Let us alone to give it. Heb, "1 t sht13 nasa- that weinay serve the Egyptians, for it thi eth yadi, have lifted up my hand; had been better for us to.serve theFEgyp. an expression taken from the common tians than that we should die in the wilcustom of elevating the hand to heaven derness;' which words in the Samaritan when taking an oath. Dan. 12. 7,'And version are inserted in this place. To I heard the man clothed in linen, which such a pitch of disheartening anguish was upon the waters of the river, when had their sufferings wrought them that he held up his right hand and his left they chose to have all farther proceed. handunto heaven, and sware, &c.2 See ings relative to their deliverance staybd. Deut. 32. 40. Is. 62. 8. So heavy was their affliction, and so 9. They hearkened not unto Moses grievously had they been of late disfor: anguish of spirit, and from cru- appointed, that they can neither believe el bondage. Heb. hil Zpl? mikkot- nor hope any longer; and the message zer ruah, for shortness, orstraitness of now delivered by Moses was like a spirit. That is, from extreme dejection charming song upon the ear of a deaf and discouragement of soul, mingled or dead man. So strongly does a sense with irrritation and impatience. That of wretchedness oppose the cordial this is. the force of the original will ap. reception of promises and encourage. pear from the usage in the following ments. Even the comforts to which passages. Prov. 14.29, He that is slow they are entitled, and which God has to wrath is of great understanding; but expressly provided for them, do the dishe that is hasty of spirit (Heb. MI "j consolate put far from them under the ketzar ruah) exalteth folly.' Job, 21. pressure of their griefs.'To whom he 4, "And if it were so, why should not said, This is the rest wherewith ye may my spirit be troubled (Heb. lh tikt. cause the weary to rest; and this is zar, shortened).' Numb. 21. 4, And the refreshing: yet they would not.' Is. the. soul of the people was much dis 28. 12. couraged (Heb.. "l Tl shortened) by 10,11. And the Lord spake unto Moses, reason of the way.' Judg. 16. 16, And &c. The narrative proceeds to inform it came topass, when she pressed him us with what still farther indulgence Vol.. I 8 86 EXODUS. [B. C. 1491. 12 And Moses spake before the me, awho an of uncircumcised LORD, saying, Behold, the children lips? of Israel have q not hearkenedunto 13 And the LORD spake unto Mome; how then shall Pharaoh hear ses, and unto Aaron, andgave them q ver. 9. r ver. 30. ch. 4. 10. Jer. 1. 6. God treated the backwardness of his him to bow down his loftiness and humpeople to welcome the tidings of deliv- bly submit to the authority of a Being erance. He still moved forwards in his whom he did: not acknowledge, and in measures for their relief, as if he heard so doing to honor a people whom he hot or heeded not their unbelieving cor- despised? More especially was he led plaints, and remonstrances, and groans. to distrust his success when he called That perverseness which would a thou- to mind his own infirmity in speaking sand times have wearied out all human This objection God had indeed suffi. forbearance, is still graciously borne ciently overruled on a former occasion, with by the long-suffering of heaven. but in the depth of his dejection he But that which is mercy to Israel is pleads it again, forgetting the suffiwrath to Pharaoh, although the punish- ciency of grace to overcome the defects ment which is ripening even for him is of nature. In these circumstances, with not to be inflicted without farther warn- a leader disheartened and broken down ings. When the Lord is about to visit in spirit and a people sunk in utter deswith Judgments, we see him advancing pondency, what hope remained of de. as with slow and reluctant steps. On liverance to Israel, had not God him. the contrary, when misery is to be re- self taken the accomplishment of the lieved, benefits conferred, or sins for- whole work into his own hands? But given, the blessing makes haste as it his strength is made perfect in man's were, to spend itself upon its objects. weakness.-rI Who am of uncircum. But when the wicked are to be dealt cised lips. Chal.'Of an heavy speech.' with, justice seems to regret the neces- Gr. aXoyog, without speech. As among sity under which it is laid to maintain the Jews the circumcision of any part itself, and the sinner is not destroyed denoted its perfection, so on the other till the equity of his condemnation is hand uncircumcision was used to sig. manifest, and every thing around him nify its defectiveness or inaptitude to calls for vengeance. the purposes for which it was designed.; 12. And Moses spake before the Lord, Thus the prophet says of the Jews, Jer. &c. It would seem that Moses had 6. 10, that'their ear was uncircumcaught, in some measure, the spirit of cised,' and adds the explanation of it, despondency which reigned among his' because they cannot hearken.' Again, brethren. He speaks as one discouraged ch. 9. 26, he tells us that' the house ot and timidly shrinking from what ap. Israel were uncircumcised in heart,' i. e. pearsto him a hopeless service. Rea- would not understand and learn their soning from the less to the greater, he duty. In like manner uncircumcised is ready to conclude the cause to be lips' in the passage before us must mean desperate. If the Israelites themselves, a person who was a bad speaker and who were so deeply interested in the wanting eloquence. Syr.'Mine is a burden of his message, turned a deaf ear stammering tongue.' to it, how little ground had he to hope 13. The Lord spake unto Moses and for a heating from Pharaoh? Would unto Aaron, and gave them a charge, he not, in the pride and insolence of his &e. Aaron is here again joined in comn spirit, spurn a message which required mission with Moses, and the debate B. 0C. 1491.] CHAPTER VI. 87 a charge untothe children of Israel, their generations;. Gershon, and and unto Pharaoh king of Egypt, to Kohath, and Merari. And the bring the children of Israel out of years of the life of Levi were an the land of gypt. hundred thirty and seven years. 14 ~ These be the heads of their 17 xThe sons of Gershon; Libni, fathers' houses: s The sons of Reu- and Shimi, according to their famiben the first-born of Israel; Hanoch, lies. and Pallu, Hezron, and Carmi: 18 And y the sons ofKohath; Amthese be the families of Reuben. ram, and Izhar, and Hebron, and 15 t And the sons of Simeon; Je- Uzziel: and the years of the life of muel, and Jamin, and, Ohad, and Kehath were an hundred thirty and Jachin, and Zohar, and Shaul the three years. son of a Canaanitish woman: these 19 And z the sons of Merari; Maate the families of Simeon. hali and Mushi: these are the fa16 ~ And these are the names of milies of Levi, according to their uthe sons of Levi, according to generations. Gen, 46. 9. 1 Chron. 53. t 1 Chron. 4. 24. Gen. 46. 10. uGen. 46. 11. Numb. 3.17. xl Chron. 6. 17. & 23. 7. Y Numb. 26. 57. 1 Chron. 6. 1, 16. 1 Chron. 6. 2, 18. z 1 Chron. 6. 19. & 23. 21. ended by the interposition of the divine nexion, is to point out distinctly the authority. A solemn charge is given to stock and lineage of Moses and Aaron. both which, upon their allegiance, they As one of these was to be the great are required to execute with all pos. Legislator and Prophet, and the other sible expedition and fidelity.'Where the High Priest of the peculiar people, the Word of a king is, there is power,' it might be of very great importance and the repetition of baffled arguments in after ages to have their true descent is suitably cut short by the voice of the authenticated beyond a doubt. -— r The Most High speaking in majesty. It is sons of Reuben, &c. As Reuben and not clear that the words of this verse Simeon were elder than Levi, from are to be understood as the answer to whom Moses and Aaron derived their what Moses had said in the verse be- pedigree, it seemed to be proper to state fore. They seem to be rather a brief the rank which their progenitor held, recapitulation of what had been said in in the order of birth, among the sons of the three preceding verses. As he was Jacob. about to interrupt the thread of the nar- 16. According to their generations. rative by the insertion of a genealogical The force of this expression may, pertable, he here repeats the general fact haps, be better conceived by its being of Moses and Aaron having received a paraphrased thus:'These are the names charge to go into the presence of Pha- of the sons of Levi, viewed in connexracdh and renew their demand of the ion with the respective-lines of descend. dismission of the- people. The histo. ants proceeding from them.'- The rian thus indicates the posture of things years of the life of Levi, &c. Levi was at that particular stage of the business four years elder than Joseph, conse. where the continuity of his story is quently he was 43 when he came into broken. Egypt, Joseph being then 39; was 114 14,These be the heads, &c. Gr. apXn, at the death of Joseph, whom he sur. yot, chiefs, captains, governors.' Their vied 23 years; lived after coming into housesj' -i. e. the houses of Moses and Egypt 94 years, and died 41 years be. Aaron. The design of introducing this fore the birth of Moses, and 121 before genealogical retord ii its present con. the exods from Egypt. His:age-is: pr 88 EXODUS.. [B.C. 1491. 20 And a Amram took him Joche- 25 And Eleazar, Aaron's son, took bed his father's sister to wife; and him one of the daughters of Putiei she bare him Aaron and Moses. to wife; and g she bare him PhineAnd the years of the life of Amram has: these are the heads of the fawere an hundred and thirty and thers of the Levites, according to seven years. their families. 21 ~ And b the sons of Izhar; Ko- 26 These are that Aaron and Morah, and Nepheg, and Zichri. ses, h to whom the LORD said, 22 And c the sons of Uzziel; Mi- Bring out the children of Israel shael, and Elzaphan, and Zithri. from the land of Egypt according 23 And Aaron took him Elisheba to their i armies. daughter of d Amminadab, sister of 27 These are they which k spake Naashon to wife; and she bare him to Pharaoh king of Egypt, I to bring eNadab and Abihu, Eleazar and out the children of Israel from Ithamar. Egypt: these are that Moses and 24 And the fsons of Korah; Assir, Aaron. and Elkanah, and Abiasaph: these 28 ~ And it came to pass on the are are the families of the Korhites. day when the LORD spake unto Moach. 2. 1,2. Numb. 26. 59. b Numb6. n the land ofEgy Chron. 6. 37, 38. Lev. 10.4. Numb. 3.30. Numb. 25. 7,11. Josh. 24. 33. h ver. 13. dRuth 4 19, 20. 1 Chron. 2. 10. Matt. 1. 4. l ch. 7. 4. & 12. 17, 51. Nu'mb. 33. 1. k ch. e Lev. 10. 1. Numb. 3. 2. & 26. 60. 1 Chron. 5. 1, 3. & 7. 10. 1 ver. 13. ch. 32.7. & 33. 1. 6. 3. & 24.1. fNumb. 26. 11. Ps. 77. 20. haps expressly stated in order to afford may learn, however, from the circumaid toward settling the precise time of stances of the parentage of Moses and the fulfilment of the prophecy made to Aaron, that the evil or equivocal conAbraham, Gen. 15. 13. It is moreover duct of progenitors does not always worthy of notice, that the promise made avail to preclude their having a seed to Abraham, Gen. 15. 16, that the Isra- which shall stand high in the favor of elites should be delivered out of Egypt God. in the fourth generation' was strictly 23. Aaron took him Elisheba. Gr. fulfilled. Moses was the son of Amram, EXza/fer, Elizabeth. She was of the the son of Kohath, the son of Levi, the tribe of Judah, being sister to Naashon, son of Jacob. Jacob went down into a prince of that tribe. While Moses Egypt, and Moses was in the fourth thus dwells particularly on the genealgeneration from him. ogy of Aaron, he modestly passes over 20. Amram took him Jochebed his his own in silence. Had he been a man father's sister to wife. It is obvious of ambition, or his institutions been of that in giving this genealogical record his own devising, he would never have Moses.is very far from being prompted given this precedence to his brother's by a vain-glorious wish to laud his an- family over his own. cestry; for he not only inserts in the 26. These are that Aaron and Moses. list the names of those whose charac- Heb. r=13 1 "l}" Ntj hu Aharon u ters disgraced it, but he openly declares Mosheh, this is that Aaron and Moses. himself to be the offspring of a con- The words of this and the following ~nexion which was afterwards expressly verse are merely a more minute speci forbidden under the law, and which was fication of the persons of Moses an. probably'even now regarded as doing Aaron, without being in the least desome violence to the dictates of nature. signed as a note of self-commendation. Comp. Lev. 18. 12. Numb. 26. 59. We We, see rather a tacit intimation of the B. C. 1491.] CHAPTER VII. 89 29 That the LORD spake unto Mo- CHAPTER VII ses, saying, mI am-the LORD: nspeak A ND the LORD said unto Moses, thou unto Pharaoh king of Egypt -XL See, I have made thee a a god all that I say unto thee. to Pharaoh: and Aaron thy bro30 And Moses said before the ther shall be b thy prophet. LORD, Behold, o I am of uncircum- 2 Thou cshalt speak all that I coipcised lips, and how shall Pharaoh mand thee: and Aaron thy brother hearken unto me? shall speak unto Pharaoh, that he i ver. 2. nver. ll. ch. 7. 2. over. 12. ch. ach. 4. 16. Jer. 1. 10. bch. 4. 16. ch. 4.10. 4.15. distinguishing grace of heaven in raising because they are God's vicegerents. up two individuals from the humblest He was authorized to speak and act in ranks of life, and entrusting them with God's name, doing that which was above thedignified service of delivering Israel the ordinary power of nature, and comfrom the hand of Pharaoh. - - Ac- missioned to demand obedience from a cording to their armies. That is, their sovereign prince. — Aaron shall be tribes, now grown so numerous as to thy prophet. Chal. Thine interpreter.' form each an army. There seems to See Note on Gen. 28. 7.'A man who be intended also an oblique antithesis is afraid to go into the presence of a between these armies of Israel, and the king, or a governor, or a great man, two inconsiderable men who were ap- will seek an interview with the minis. pointed to lead them; as if he would ter, or some principal character; and insinuate that they were called to a should he be much alarmed, it will be work to which they were in themselves said,'Fear not, friend; I will make totally inadequate, and one which they you as a god to the king.''What! are could never have performed without you afraid of the collector? fear not; being miraculously aided and endowed you will be as a god to him.' Yes, from heaven. yes, that upstart was once much afraid 29. Saying, I am the Lord (Jeho- of the great ones; but now he is like a vah). Nothing more could be really god among them.' Roberts. Moses himneeded to countervail the fears and mis- self was to be an oracle, and Aaron a givings of Moses than this assurance. mouth, to Pharaoh. Aaron was to be The name'Jehovah,' carries enough in to Moses what Moses himself was to its import to support his ministers in God. The Most High does not scruple their severest trials and most arduous to clothe his humblest servants with a labors. kind of divinity when he would make them oracles to his people or instru. CHAPTER VII. ments of wrath to his enemies. 1. I have mnade thee a god to Pha- 2. Thou shalt speak, &c. That is, to raoh. Heb. ttR 1Mhh nathattika Aaron. When men speak by God's elohim, I have given thee a god; i. e. command they are to keep back no part set, ordained, appointed; according to of his message. Although the name of a common usage of the original t) to Aaron is not always expressly men. give, of which see Note on Gen. 1. 17. tioned in connexion with that of Moses Chal. I have set thee a prince or master throughout the ensuing narrative, yet it (?~\ rab).' Arab.' I have made thee a is to be inferred, from the charge now lord.' See Note on Ex. 4. 10. Moses given, that the two brothers uniformly was to be God's representative in this went into the presence of Pharaoh to. affair, as magistrates are called gods gether. 8* 90 EXODUS. [B. C. 1491. send the children of Israel out of of Israel, out of the land of Egypt, his land. - ~ hby great judgments. 3 And d t will harden Pharaoh's 5 And the Egyptians i shall know heart, and- e multiply my f signs that I am the LORD, when I k stretch and my wonders in the land of forth mine hand upon Egypt, and Egypt. bring out the children of Israel 4 But Pharaoh shall not hearken from among them. unto you, g that I may lay my hand 6 And Moses and Aaron I did as upon Egypt, and bring forth mine the LORD commanded them, so armies, and my people the children did they. d ch. 4.21. e ch... 9. f ch. 4. 7 ch. 10. hch. 6.. i ver. 17. ch. 8. 22. & 14. 4, 18. 1. & f1..9. Ps.9.16. kch.3.20. Iver.2. 3..1 will harden Pharaoh's heart, &c. people,' as the copulative' and' is wantAsin the former instance, ch. 4. 15, 21, ing. God announced to Moses the result, of 5. The Egyptians shall know, &c. which his message would be the occa- The great end at which God aims by sion, not the cause, so here also he ex- his penal judgments upon the world, is pressly' informs him that the course to make himself known to the children which he should pursue with Pharaoh of men. His messengers may be dewould but serve to'harden- his heart/ spised, contradicted, and opposed, but and set him with more obstinacy than it should be a satisfaction to them to be ever against letting Israel go. The con- assured that the divine word shall so sequence would be, that it would be- far prosper in that whereunto it is sent, come necessary to display before the that God shall finally be glorified in the Egyptians multiplied and still more issue of their embassy. They shall not striking exhibitions of the divine ma. in the end have reason to say that they jesty and power. - I My wonders. have labored in vain, though they would Heb. nD'lh mophethai. The original rejoice to have been made the instrucomes from the root M'V yaphah, to ments of mercies rather than of judgpersuade. It therefore properly implies ments. a. persuasive fact, event, or sign, effect- 6. Moses and Aaron did, &c. These ed toproduce conviction and to lead to words contain merely a general affirmafaith and obedience, whether the wonder tion that Moses and Aaron, according be strictly miraculous or not. to what was required of them, delivered 4. But Pharaoh shall not hearken all the words, and performed all the unto you. Heb. WY1t R lo yishma, miracles which are afterward recorded will not hear; i. e. will not obediently in their various minute details. The give heed to you. The received mode of statement is not prompted by a spirit rendering,' shall not hearken,' puts up- of self-complacent boasting, but as Moon the passage an imperative air which ses had before frankly recorded his sinthe original does not warrant, or at least ful backwardness to engage in the Lord's require. It is merely a predictive sen- service, it was no more than proper that tence. -— f That I may lay mine hand. he should pay this tribute to his subseHeb. "I' r'l3 ve-nathatti eth yadi, quent prompt fidelity. It is in effect and I will give mine hand. Chal. And the same testimony which is given by will lay the. stroke of my strength(i. e. the Psalmist, Ps. 105.28, They (Moses my powerful plague) upon the land of and Aaron) rebelled not against his Egypt.' —- Bringforth mine armies, word,' provided this was spoken of and my people.. Rather, according to Moses and Aaron, which may be doubt. the original,' Mine hosts, even my ed. See Note on Ex. 9. 14-16. B C0. 1491.] CHAPTER VII. 91 7 And Moses was m fourscore years ron, a Take thy rod, and cast it beold, and Aaron fourscore and three fore Pharaoh, and it shall become years old, when they spake unto a serpent. Pharaoh. 10 ~ And Moses and Aaron went 8 ~ And the LORD spake unto Mo- in unto Pharaoh, and they did so ses, and unto Aaron, saying, r as the Lord had commanded: and 9 When Pharaoh shall speak unto Aaron cast down his rod before you, saying, n Shew a miracle for Pharaoh, and before his servants, you: then thou shalt say unto An- and it q became a serpent. m Deut. 29. 5. & 31. 2. & 34. 7. Acts 7.23, 30. n Isai.7.11. John 2.18. & 6.30. och.4.2,17. Pver 9. q ch.4.3. 7. Moses was fourscore years old, &c. who profess to speak to men in the They both therefore had, in the eyes of name of God may expect to have their their countrymen, all the venerableness authority sifted, and though they may attached to age, and their years would not now be able to silence cavils by the inspire confidence that they would do exhibition of miraculous power, yet they nothing rashly. Pharaoh also might be may, by a pure doctrine and a blanme expected to consider with more respect less life, leave objectors without ex. a message delivered by men of such a cuse. IT And it shall become a serreverend and patriarchal demeanor. At pent. Heb. "','I en yehi letannin, the same time, it went to display the it shall be to a serpent; i. e. a large serdivine hand more illustriously, that two pent, a dragon (Gr. pauwv, a dragon). such grey headed old men, should be On the import of the original word selected to manage a business of such J1" tannin, see Note on Gen. 1. 21. aii immensely arduous nature; as no The word here is not the same with degree of vigor of constitution could that which occurs ch. 4. 3, though, in prevent them from feeling and evincing some instances, probably synonymous some of the infirmities of age. with it. It is not unlikely that the rod 9. Show a miracle for you. Heb. was changed into a crocodile, an ani. tl= tvi 1=1 tenu lakem mopheth, mal abounding in Egypt, and apparentgive a miracle for yourselves. The ly spoken of, in some cases, as an emtone is supposed to be supercilious and blem of its persecuting rulers. Ps. 74. haughty, as though it were much more 13,'Thou didst divide the sea by thy important for their sakes than for his strength (the Red Sea): thou brakest that a miracle should be wrought. It the heads of the dragons (Heb. tsht is taken for granted however that Pha. tanninim) in the waters;' i. e. thou de. raoli would demand a miraculous testi- stroyedst the Egyptian power. See also moriy in proof of their commission from Ezek. 29. 3. God. The implication involved in this 10. Aaron cast down his rod, &c. is plainly, that such a demand is in it- Though not expressly asserted, yet it self reasonable; and although Pharaoh is to be presumed, that a sign was deprobably had no desire to be convinced, manded by Pharaoh. The command to but was rather in hopes that no miracle Moses and Aaron to work the miracle would be wrought, and thus his dis. was predicated on the contingency of obedience be justified to himself, yet it Pharaoh's asking it, and we must pre. is obvious that the Scriptures go all sume that this condition occurred. But along on the admitted principle that the sacred writers study the extremest the performance of miracles is the true brevity upon all points that do not posseal of a divine commission. See on itively require specification. Up to this subject the Note on Ex. 4.5. Those this point Moses and Aaron had simply 92- EXODUS. [B. C. 1491 11 ThenPharaoh also r called the the magicians of Egypt, they also wise men, and s the sorcerers: now t did in like manner with their en chantments. rGen.41.8. s 2 Tim. 3.8. t ver. 22. ch. 8.7, 18. delivered their message, their instruc- with difficulties of no easy solution, tions, to Pharaoh; the time had now One of the most elaborate and satiscome for them to produce their cre- factory of the numerous tractates to dentials. which this part of the Mosaic history 11. Pharaoh called the wise men. has given rise, is that of Farmer in his Heb. t-l'lD hakamim, from t3T hak-'Dissertation on Miracles,' a work which am, to be wise, to act wisely; and ap- has supplied us with many important plied in its adjective form by the ori- hints in the ensuing remarks. entals to those that practised magical First, as to Pharaoh's design in sendarts and incantations, from their being ing for the magicians, there is no good supposed to know more, to be wiser, reason for supposing that the object was than the mass of men. - The Gr. here to engage the gods of Egypt to work has aoo(Tpra, sophists; i. e. philoso- miracles in direct opposition to the God phers, or professors of science.- of Israel, and thereby to invalidate Mo. IT Sorcerers. Heb. t3)I ZI e mekash- ses' divine commission. In that case shephim, from AD: kashaph, to use they would obviously have endeavored inchantments for magical purposes; to counteract the aim of Jehovah and equivalent to sorcerers, jugglers, wiz- not to promote it. Instead of joining ards. Gr. (papa.ovg, conjurors by drugs. with the God of the Hebrews in bring. - f Magicians. Heb. ti2btl 1 har- ing down heavier judgments and adding tummim. On this word see Note on to the direful plagues already inflicted, Gen. 41. 8. It is here evidently used in they would have sought to have had a general sense, comprehending under them diminished and removed. Instead it the wise men and the sorcerers men- of desiring them to turn more water into tioned above, from whom the magicians blood, they would have besought them were not a different class. The Gr. to restore the corrupted waters to their renders the term variously by criyr]ra. natural state. Instead of entreating interpreters or explainers of something them to multiply frogs, their prayer secret, e7raolal, inchanters, and pappa- would have been for them to be.removed KO(, drug-sorcerers. In the Lat. it is or destroyed, as it would certainly be often explained by genethliaci or sapi- as easy to do the one as the other. entes nativitatum, casters-up of nativ- The fact seems to have been, that Pha. ities, and is joined with astrologers and raoh's first thought was that Moses soothsayers, Dan. 1.20.-2. 10, 27.-4. 7. was nothing more than a magician, and Having thus defined, as well as we that he sent for his magicians in order to are able, the import of the original learn from them whether the sign given terms, two important questions natur- by Moses was truly supernatural, or ally- suggest themselves for considera- only such as their art was able to action;-((1) What was Pharaoh's design complish. The question therefore was in calling these magicians into his pre- not whether the gods of Egypt were susence.? and (2) What do we learn from perior to the God of Israel, or whether the sacred text that they actually did? evil spirits could perform greater miraThe subject is one which has been very cles than those which Moses performed largely discussed and very variously by the assistance of Jehovah; but whe. understood;and at best is encompassed ther the works of Moses were proper Bi..1491. CHAPTER VII. s proofs that the God of Israel was Je- their enchantments, and work a real hovah, the only sovereign of nature, and miracle, contrary perhaps to -their exconsequently whether Moses was acting pectations'; while yet his design was by his commission. This was to be by working a still greater one on the determined by the result of their efforts side of Moses and Aaron, to show the to pefform the same extraordinary acts vast superiority of his power over theirs. as Moses did; and had they succeeded, This they would infer of course when the effect would have been the same as they saw for instance Aaron's rod swalif Baal had answered his votaries by lowing up their own, and consequently fire; it would have followed of course both they and Pharaoh would be inexthat Moses, whatever he might pre- cusable in refusing to acknowledge the tend, was a- magician only, and not a agency of Omnipotence. But to this divinely,commissioned messenger, and again it maybe replied, that the proof also that Jehovah was not the only thus adduced was not absolutely consovereign of nature. Having been sum- clusive to their minds, that no power moned therefore for this purpose into but that of Jehovah could work mirathe royal presence, the question arises, cles. How was the transformation of Secondly, as to the true nature of the Moses' rod a demonstration of his bemagicians' performances. Were they ing sent by Jehovah, when the magicians real miracles, and if so by what power apparently produced the very same creeffected? Or were they nothing more dentials of a supernatural ability? Nay, than dextrous feats ofjuggling or sleight the magicians, in the first contest, if'a of hand? On these points various opin- real miracle was wrought on their side ions have been held, each supported by no matter by what power, would appear an array of reasoning more or less plau- not only to have imitated, but to have sible.- Some have supposed that the exceeded Moses; having the advantage magicians were aided by'evil spirits in over him in the. number of their mirathe performance of the miracles; and cles. For to human view they turned that these.spirits were. allowed by Gbd not only one rod into a serpent, which to exercise a supernatural power up to was all that Moses had hitherto done a certain point, when they were sud- but they turned their several rods into denly- arrested and confounded in their serpents. Now why was Moses to be impotency, and made to give a more credited on account of a single miracle, signal triumph to the cause of Omnipo- if it were contradicted and overborne by tence and truth. Butt to this it is we several miracles fully equal to it? After think validly objected that the' Scrip- the conversion of the rods, it is true, turesproperly understood never ascribe Moses' serpent swallowed up those of to:evil spirits the power of working real the magicians; but this after, victory, miracles. Whatever wonders they may however splendid, could not retrieve the be capable of effecting, a miracle strict- credit of the former defeat. It could ly sotermed, invariably requires and im- not establish the validity of the proof, plies a divine interposition, as other- from the change of his rod,' which he wise it would be difficult to conceive had appealed to in the beginning as a dehow a miracle should be a proof of a cisive'testimony in favor of his claims. commission from God. Others there- We seem therefore to be shut up to the fore have- supposed that although the necessity of seeking for a still more magicians pretended to have communi- satisfactory solution of.the difficulties cation;with evil spirits and employed involved in the case of the Egyptian matheir' arts accordingly, yet that God was gicians. Our conclusion, on the whole, pleased to interpose in concurrence with is the same with that of Dr. Dwight, as 94 EXODUS. [B. 0. 1491. expressed in his'Theology' (Serm.LX, but they could not;' the words being on the Miracles of Christ), that the ma- precisely the same in both instances. gicians wrought no miracles. All that Adopting this construction, we suppose they did was to busy themselves with that the former clause of verse 12 should their enchantments, by which every man be rendered,' For they cast down every now knows that, although the weak and man his rod, that they might become credulous may be deceived, miracles serpents;' which the Hebrew reader cannot possibly be accomplished. will perceive to be a rendering precisely We proceed, therefore, to state the parallel to that which occurs ch. 6. 11, grgounds of this interpretation, and in' Speak unto Pharaoh that he let the doing it we regret that, from its de- children of Israel go;' Heb.'And he pending so entirely upon the idiomatic shall let go.' So also ch. 7. 2,' Shall structure of the Hebrew, the mere Eng- speak unto Pharaoh, that he send;' Heb. lish reader will not perhaps be able'And he shall send.' The magicians fully to appreciate its force. We will cast down their rods that they might endeavor to make it, however, if not undergo a similar transmutation with demonstrable, at least intelligible.-It that of Moses, but it is not expressly is a canon of interpretation of frequent said that were so changed, and we use in the exposition of the sacred wri. therefore incline to place their discomtings, that verbs of action sometimes fiture in the loss of their rods, those in. signify merely the will and endeavor to struments with which they had vainly do the action in question. Thus Ezek. hoped to compete with Moses. If it be 24.13,'I have purified thee, and thou contended that there was some kind of wast not purged;' i. e. I have endeavor- change produced on the magicians' rods, ed, used means, been at pains, to purify but that it was effected by feats of jug. thee. John 5. 44,'How can ye believe gling, or legerdemain, and amounted in which receive honor one of another;' fact merely to an optical illusion, we i. e. endeavor to receive. Rom. 2. 4. do not particularly object to this con-'The goodness of God leadeth thee to struction, inasmuch as it admits our repentance;' i. e. endeavors or tends to main position, that there was no real lead thee. Amos, 9. 3,'Though they miracle wrought by or through the mabe hid from my sight in the bottom of gicians. Perhaps on the whole it may the sea;' i. e. though they aim to be be considered as the most probable hy. hid. 1 Cor. 10. 33,'I please all men;' pothesis; especially as the narrative i. e. endeavor to please. Gal. 5. 4, does not require us to understand all'Whosoever of you are justified by the these various incidents as having oc. law;' i. e. seek and endeavor to be justi- curred at one and the same interview. fied. Ps. 69. 4,' They that destroy me It seems that it was after the miracle are mighty;' i. e. that endeavor to de- wrought upon Aaron's rod that the ma. stroy me. Eng.' That would destroy gicians were called for by Pharaoh, me.' Acts, 7. 26,'And set them at one and as they would learn from the sumagain;' i. e. wished and endeavored. mons itself the object for which they Eng.' would have set them.' The pas. were called into the royal presence, sage before us we consider as exhibiting as well as the character of the miracle a usage entirely analogous. Theyalso that had been wrought, they would did in like manner with their enchant- of course have time to make all the ments, i. e. they endeavored to do in necessary preparations for playing off like manner; just as in ch. 8. 18, it is an illusion upon the senses of the said,'And the magicians did so with spectators by their semblances of ser. their enchantments to bring forth lice, pents. B. C. 1491.] CHAPTER VII. 95 12 For they cast down every man morning; lo, he goeth out unto the his rod, and they became serpents: water, and thou shalt standby the but Aaron's rod swallowed up their river's brink against he come: and rods. Y the rod which was turned to a ser13 And he hardened Pharaoh's pent shalt thou take in thine hand. heart that he hearkened not unto 16 And thou shalt say unto him, them; u as the LORD had said. zThe LORD God of the Hebrews 14 ~ And the LoRD said unto Mo- hath sent me unto thee, saying, Let ses, x Pharaoh's heart is hardened, my people go, a that they may serve he refuseth to let the people go. me in the wilderness: and behold, 15 Get thee unto Pharaoh in the hitherto thou wouldest not hear. u:ch. 4. 21. ver. 4. x ch. 8. 15. & 10. 1, Y ch. 4.2, 3. & ver. 10. z ch. 3. 18. a-ch. 3 20,27. 12.18. & 5. 1,3. 13. And he hardened Pharaoh's heart. ence-chamber, or room of state, where Heb. I'~l n Y t'tMr va.yehezak lEb audience was usually given to embas. Pharoh, and the heart of Pharaoh wax- sadors, he is directed to meet him by ed strong, or hardened itself. The ex- the river's brink, whither he was in the pression in the original is precisely the habit of resorting in the morning, either same with that which occurs v. 22, of to perform his ablutions or his devothis chapter, and is there rendered, tions, or both; as there is clear evi-'And Pharaoh's heart was hardened.' dence that the Nile was anciently deiWhy:it is translated differently here, it fled as the source of the fertility of the is not easy to say. soil of Egypt, and that it had its ap14. Is hardened. Heb. C': kabed, pointed priests, festivals, and sacrifices. is heavy; an instance of the unhappy Indeed at the present day, under the usage by which our translators have sterner system of the Moslem religion, uniformly employed the word' harden' the reverence entertained for the Nile to represent several different words in exhibits a tendency towards the same the original. See Note on Ex. 4. 21. superstitious regard, as it is called' the 15. Get thee unto Pharaoh, &c. We Most Holy River,' and its benefits are here enter upon the account of the ten still celebrated by a variety of religious successive plagues, to which the Most rites. As this river was to be the sub. High had recourse in order to humble ject of the first plague, Moses was or, and break the refractory spirit of pha. dered to meet Pharaoh on its banks and raoh. Hitherto a miracle had been there, with the intimidating rod in his wrought, but no judgment inflicted. hand which had so recently triumphed The. conversion of the rod into a ser- over the rods of the magicians, to give pent had given proof of the tremendous him a new summons to surrender, and power with which God's messengers in case of a refusal to announce the were armed, but no injury having en- coming judgment. He would thus have sued, no conviction or relenting had no possible pretence for ascribing the been produced. Another step was there- effect, when it came, to any other than fqre now to be taken in the progress of the true cause. It was affording him, the divine visitations. The rod was moreover, another fair opportunity to now to begin its chastising work, and forego his obstinacy and comply with though remaining unchanged to become the divine mandate, for God is longa rQd of scorpions to the whole nation. suffering, not willing that any should As if there were a probability that he perish, but that all should come to the w.uld not be admitted into the pres. knowledge of the truth. 96 EXODUS. [13.. i1491. 17 Thus saith the LORD, in this rod that is in my hand upon the b thou shalt know that I am the waters which are in the river, and Lord: behold, I will smite with the c they shall be turned d to blood. bch.5.2.'ver.5. cch.4.9. dRev. 16. 4, 6. 17. In this shalt thou know; &c. Heb. nipotence. —T. They shall be turned.htI' bezothin or bythis; i. e. this mir. to blood. As precisely the same expres-:acle about to be wrought. Pharaoh had sion in the original occurs Joel, 3. 4,;before, ch. 5. 2, contemptuously asked,'The moon shall be turned into blood,''Who is: the Lord, that I should obey where all that can be understood is that hisvoice to let Israel go I know not it should be turned into the color of the Lord, neither will I let -Israel go.' blood, some have supposed that nothing He was now to be instructed to his cost more is meant in the present case than on this head.- Iwill smite with the that the waters were to be made to asrod that is in mine hand. As these are sume a preternatural red and blood-like probably to be considered the words color. This, they intimate, may have of Jehovah himself they present a strik. been done by miraculously impregna. ing example of the phraseology by ting the water with some substance capawhich an agent is said to do that which ble of producing that effect, and which he commands or procures to be done. should render it at the same time desThe smiting rod was said to be in God's tructive to animal life. But the case is hand, because it was in the hand of Mo- very different in regard to a solid and a ses who was acting by his orders and fluid body; as also in respect to a high in his name. Thus, Hos. 8. 12,'I have ly figurative mode of speech appropriwritten to him the great things of my ate to prophecy, and the language of law;' i. e. have ordered or procured simple historical narrative. As to the them to be written. Yet it is proper change of the moon, we perceive at once to observe that the Jewish and many that nothing more than an optical illuChristian commentators consider these sion is the effect intended to be desas more truly the words of Moses speak- cribed; but in the case of'the river, if ing in the name of God, whose repre- the text declares it, no good reason can sentative he-was expressly declared to be assigned why the mass of waters be.to Pharaoh, v. 1. The rod was liter- should not be converted to real blood as ally in the hand of Aaron, but Moses, well as to any other fluid substance, they contend, might properly say it was since it is an' operation equally easy to in'his hand because he was principal in Omnipotence, and since we can' much the affair and merely used the ministry more readily conceive of a river of blood of.Aaron in performing the miraculous becoming putrescent than of common works. Compare Mark, 15. 45, And water, which had merely undergone diswhen he (Pilate) knew it of the centu- coloration. We are constrained thererion, he, gave the body to Joseph;' with fore to take the words in their literal Mat. 27. 58,'Then Pilate commanded sense as announcing that Pharaoh and the body to be delivered.' As the sense his people should behold their delicious is:plain, itis notvery material to whom and venerated river become a vast rollthevwords are most immediately refer- ing stream of blood, pure blood, no red. Throughout the transaction God, doubt florid and high-colored, exhibiting Moses, and Aaron acted in such entire a spectacle which they could not conconcert that they are considered as one, template, nor we conceive, without emothough all the-ecficiency exerted is of tions ofhorror. But oftheactualmiracle course to be referred exclusively to Om. the sequel informs us more particularly. B. C. 1491.] CHAPTER VII. 97. 18 And the fish that is in the riveri come blood: ana that there may be shall die, and the river shall stink: blood throughout all the land of and the Egyptians shall e loathe to Egypt, both in vessels of wood, and drink of the water of the river. in vessels of stone. 19 ~ And the LORD spake unto 20 And Moses and Aaron did so, Moses, Say unto Aaron, Take thy as the LORD commanded; and he rod, and: fstretch out thine hand g lifted up the rod and smote the upon the waters of Egpyt, upon waters that were in the river, in the their streams, upon their rivers, and sight of Pharaoh, and in the sight upon their ponds, and upon all their of his servants; anTall the h waters pools of water, that they may be- that were in the river were turned into blood' e Yer. 24. f Ch. 8.5,6, 16. & 9.22 & 10. 12, bl 21. & 14.21,26. g ch. 17. 5. h Ps. 78. 44. & 105. 29. 18. The fish that is in the river shall other larger receptacles constructed of die.' We remember the fish which we wood or stone for the purpose of condid eat in Egypt freely,' said the mur- taining the water which run into them muring'Israelites in the wilderness, on the overflowing of the Nile. As. tley Num. 11. 5; from which it is obvious have no rain in Egypt, and the water of that fish constituted no small part of their wells is very bad, the river was the food of the country. But the chang- their great dependence for water. ing'of the waters was to be the death of 20. And Moses and Aaron did so, &c. the fish, so that the means of satisfying The event answered to the prediction hunger as well as of quenching thirst and the performance of Moses and would be abridged to them.-~ r Shall Aaron. That noble river, the pride and loathe to drink of the water. Heb. "1l3 ornament of their country, which alone'ltq:nilu lishtoth, shall be wearied to gave fertility to its soil and beauty to drink; i. e. wearied by digging round its scenery, now no longer pours its na. about the river for water. The original tive refreshing stream along its banks, comprehensively expresses both the dis. but flows in thickened blood, casting up tasteful loathesomeness of the bloody its perished inhabitants, and tainting water and the trouble and pains to which the air with its noisome stench! In they were subjected in obtaining that order to appreciate more justly the ap. which was pure. Gr.'They shall not palling nature of this judgment, we be able to drink the water of the river' must bear in mind, not only the fertil-.19. Stretchout thine hand, &c. The izing properties of the Nile, but the fearful plague. was not to be confined to deliciousness of its waters as a'bever. the' river. By stretching out his arm, age.'By the uniyersal consent of all and waving his rod in different direc- who have drank of this river, it is untions over the land, the judgment was rivalled in this respect by any waters to become, as it were, universal. The in the world which are not medicinal. various branches of the Nile, the canals Such is its character now, and such derived from it, the ponds and reser. doubtless it was then. How terrible voirs, all were to exhibit the spectacle the privation for a whole people to be of the same hideous and nauseous trans. thus deprived at once of the blessing formation! - Ir In vessels of wood and the luxury of such a river!'But the and in vessels of stone. Heb.'In woods event teaches us how easily an avengand in stones;' by which is probably ing God can not only cut off'our most meant not so much the vessels in do. necessary supplies, but also'convert roestic use, as the cisterns, tanks, and our choicest comforts to our greatest VoL.' 9 98 EXODUS.. C. 1491. 21 And the fish'that was in the into his house, neither did he set river died; and the river stank, and his heart to this also. the Egyptians'icould not drink of 24 And all the Egyptians digged the water of the river; and there round about the river for water to was blood throughout all the land drink; for they could not drink of of Egypt. the water of the river. 22,kAnd the magicians of Egypt 25 And seven days were fulfilled did so with their enchantments: after that the LORD had smitten and Pharaoh's heart was hardened, the river. neither did he hearken unto them; CHAPTER VIII. l asthe LORD had said. A ND the LORD, spake unto Mo 23 And Pharaoh turned and went ses, Go unto Pharaoh, and say iver.18. kver.ll. I ver. 3. plagues. And not only so. We see in though even if they did, it was evident. this judgment the marks of a twofold ly on so small a scale, as not to afford retribution; first, for idolatry, and sec- any plausible pretext for disparaging ondly,for cruelty. The river of Egypt the unspeakably greater.miracle of Mowas the idol of Egypt. They vainly ses. As Moses:had already turned-the boasted that by reason of their river running and standing waters of Egypt they were independent of the rains of into blood, they could only procure heaven. They paid to that cherished small quantities by digging below the stream the homage which was due to its surface. But what was this compared Creator. They ascribed to it the bless- with the immensity of the work wrought ings which they owed to him..It was by Moses? Indeed the shallowness of fitting therefore that he should'smite their pretences was palpable in their it in the seven streams thereof;' that he proposing to show their skill by increas. should make that a loathing, a scourge, ing an evil which was already intolerand a curse, which they had made an able. If they had had any confidence idol.' Men -are -sure to be punished in their own art they would rather have most and soonest in that -which they attempted to turn the blood into water make a corrival with God.' Bp. Hall. than the reverse. But they chose to ape But this was not all. It was a signifi- the miracle of Moses, and though there cant as well as a righteous plague, is no evidence of their succeeding even They had stained the waters of that in this, yet the result went to harden still river with the blood of the Hebrew in- farther the obdurate heart of Pharaoh. nocents, and now he gave them blood 24. The Egyptians digged round to drink, for they were worthy, Rev. about, &c. Probably they found so 16. 6. Its cruel lord. is now punished much as barely sufficed for the wants by seeing its channel filled, from shore of existence, though at the expense of to shore, with one crimson tide! So great labor and fatigue. The fact af. signally are the instruments of sin often fords an affecting proof, how in the made the instruments of punishment! midst of-wrath God remembers mercy. 22. The magicians did so with their The people must indeed suffer for the enchantments. That is, as before, at- perverseness of their rulers, but the tempted to do so. It will be -observed righteous judge tempers the strokes that nothing is said of the effect of the which yet he does not spare. magicians' attempt to imitate this miracle. Whether they succeeded in mul. CHAPTER VIII. tiplying the bloody fluid is not affirmed, From the last verse of the previous B. C. 1491.] CHAPTER VIII. 99 unto him, Thus saith the LORD, Let frogs abundantly, which shall go up my people go a that they may serve and come into thine house,- and into me. d thy bed-chamber, and upon thy 2 And if thou b refuse to let them bed, and into the house of thy sergo, behold, I will smite all thy bor- vants, and upon thy people, and ders with c frogs: into thine ovens, and into thy 3 And the river shall bring forth kneading troughs: a ch. 3. 12, 18. b ch. 7.14. & 9. 2. c Rev. 16.13. d Ps. 165.30. chapter it appears that the first plague most innumerable in the original Scrip. was of a week's continuance. So long tures. a time was probably necessary to give 2. Behold, I will smite all thy borders. the judgment its full effect. Had it-last- Heb. ~.d3 nr1d hinn'h anoki no. ed but a day or two, it might have been gEph, behold I smiting; i. e. just about referred to some casualty which did not to smite, as Gen. 6. 13,'Behold,.I will require the admission of a supernatural destroy.2 Heb.'Behold I destroying;' agency. But when they perceived the according to a very frequent import river rolling its bloody tide day after of the present participle. The term day, and the nauseous pestilential va-'borders' in scriptural usage does not pors still increasing upon them and merely denote the limits, coasts, or poisoning the air which they breathed, boundaries of a country, but in a larger and all in accordance with what Moses sense its regions, districts, or provinces had announced, they would be rendered in general. doubly inexcusable if they refused to 3. The river shall bring forth frogs acknowledge the working of Omnipo. abundantly. Heb. sh7a:.yl sha. tence. Whatever may have been its' ratz tzephardei'm shall swarmor craul influence upon the nation at large, it (with) frogs. On' the force of the seems to have produced no salutary ef- original term, see Note on Gen. 1. 20. feet upon Pharaoh or his court; yet at The emphatic phraseology of the text the end of that time God was pleased to shows that nothing would be able to de remove the calamity,'andgrant a short bar the access of these loathsome inrespiteto. king and people, that they truders into every'nook and corner of might reflect upon-the awful-phenome. the habitations of men. No doors, locks, non',and peradventurebe led:tohumble or bolts; no walls, gates, or fences, themselves before him. Yet the nar. should preclude their entrance. The rative informs us that the deliverance circumstance of their coming up into frommthe curse, like'the curse itself,- the'bed-chambers,' and into the'ovens,' the forbearance, as well' as the judg-. and'kneading-troughs,' needs explana. ments, of the Almighty-only served tion to those whose domestic economy -to prolong and aggravate theirwicked- is so different from that of the ancient ness. A second plague is therefore now nations. Their lodgings were not in up. to. bhedenounced, per stories, but recesses on the ground 1. Let m-y. people go:that they may floor; and their ovenswere not like ours serve mne. Heb.'t7SY'I1 va-yaabdeni, builton the side of a chimney, and adand they shall serve me. But the rend. jacent to a fire-place, where the glow. ering of the particle 1 ve by.y that' is ing heat would fright away the frogs; undoubtedly cqrrect,- and goes to con. but they dug a hole in the ground, in firm our interpretation of Ex. 7. 11, 12, which'they placed an earthen pot, which where the same form of expression oc. having sufficiently heated they put their curs. Examples of similar usage are al. cakes upon the inside to be baked. f'c .00 EXODUS. [B. C. 1941 4 And the frogs shall come up both come up upon the land of Egypt. on thee, and upon thy people, and 6 And Aaron stretched out his upon all thy servants. hand over the waters of Egypt; 5 ~ And the LORD spake unto Mo- and f the frogs came up, and coverses, Say unto Aaron, e Stretch forth ed the land of Egypt. thine hand with thy rod over the 7 g And the magicians did so with streams, over.the rivers, and over their enchantments, and brought' the ponds, and cause frogs to up frogs upon the land of Egypt. e ch. 7. 19. f Ps. 78.45. & 105.30. gch.7. 11. find such places full of frogs when they mission, and show the haughty monarch came to heat them in order to bake their that the Lord of the universe could eabread, and to find these loathsome crea- sily arm the most contemptible of his tures in their beds when they sought re. creatures to the intolerable annoyance pose, must have been disgusting and or the utter destruction of himself and distressing beyond measure. The fact his hosts. that these noxious vermin were thus 6. The frogs came up, and covered prompted to forego their natural habits, the land. Heb.'And the frog came up,' and instead of confining themselves to collect. sing. for plur. The word of the waters and moist soils, to spread command has but to be uttered, and the over the country and make their way to Lord's armies make their appearance the most frequented and driest places, in countless myriads. Shoals of leap. indicates the countless numbers in which ing, croaking, filthy frogs on their land, they came forth; and this is still more in their houses, in their beds, in their confirmed by the immense heaps of their food! What a distressing and nauseous carcasses which ultimately corrupted plague! Many delicate persons and the land. It is observable also that as children shudder at the sight of one the frog was one of the sacred animals as it suddenly leaps across their path. of the Egyptians, the objects of their What must have been the condition of superstition became here, as in other a people thus visited and pursued wher. instances, the instruments of their pun- ever they went by swarming multitudes ishment. Indeed every line of the nar- of these loathsome vermin! rative of the plagues seems to have a 7. The magicians did so with their enpoint and force which, without some chantments, and brought up frogs. Or, considerable acquaintance with the con- Heb. 1iYVia va-yaalu, that they might dition and usages of ancient Egypt, can- bring up; i.e. the magicians attempted not be properly appreciated. to do so, that they might bring up; pre5. And the Lord spake unto Moses, cisely the same mode of speech with &c. Of the reception which Pharaoh that, v. 1,' that they might serve me.' gave to the present threatening, Moses As in the two former cases, so here also gives us no account, leaving it to be we see no positive evidence that the inferred from the facts which ensued. magicians did any thing more than go From these it is obvious that he treated through certain preliminary ceremonies the message either with open or silent of jugglery which may perhaps have contempt. He probably scorned the idea deceived the senses of the spectators, of being terrified at a swarm of frogs- or they might have obtained them from creatures loathsome indeed but despica. among the multitudes produced by Mobly harmless. Nothing remained there- ses and Aaron. See Note on Ex. 7. fore but for Moses to execute his com. 11,2. BJ.C.:491.] CHAPTER VIII. 101 ~8 ~ Then Pharaoh called for:Mo- go, that they may do sacrifice unto ses-and Aaron, and said, hEntreat the LORD. the'LoRD that he may take away 9- And Moses said unto Pharaoh, the frogs'from me, and from my Glory:over me: when shall I enpeople: and I will let the people treat for thee and for thy servants, arld for thy people, to destroy the hch.6.2 8.&7. Numb. 1.7. 1Kings frogs from thee, and thy houses, 8. Then Pharaoh called for Moses ence was to be placed upon such promand Aaron, &c. Symptoms of relent- ises. - That he may take away. ing begin at length to show themselves. Heb. *"'1 vayaser, and he shall take The plague was too formidable to be away; the same form of expression with despised, too mighty to be resisted, too that adverted to above. So also in the extensive to be remedied. In the case close of the verse,'that they may do saof the waters turned into blood there crifice.' Heb.'And they shall do sacriwas some' mitigation of the scourge. fice.'.Thus also where one Evangelist, They could procure pure water, though Mark, 12. 17, has,'And the inheritance with great labor, by digging around the shall be ours;' another, Luke, 20.4, has, river. But from the plague of the frogs' That the inheritance may be ours.' there was no respite or relief. In their 9. Glory over me. Heb. "'Y tTt houses, —in'their beds, at their tables, hithpaer alai, have the honor over me. they were incessantly infested by these Moses by these words seems to indicate hated intruders. Whatever quantities so much satisfaction and joy at the least of them were killed, besides infecting sign of relenting on the part of Pharaoh, the air by their stench, their places were that he is ready to humble himself in his instantly made good by increased num- presence, disclaiming, as it were, and bers, so that the very lives of the suf- foregoing the honor and pre-eminence ferers must have been a weariness to which naturally accrued to him from them. The judgment in its extremity the performance of such mighty works, is no longer endurable. Pharaoh is com- and laying them at the feet of Pharaoh. pelled to intercede for its removal. He So obsequious indeed does he profess who drove Moses and Aaron from him himself in view of the hopeful change in wrath with the angry words,'Where- which had taken place in the king's fore do ye Moses and Aaron let the peo- mind, that he willingly gives him the ple fromtheir works; get you unto your honor of appointing a time when he burdens,' -now sends for them in fear, should entreat the Lord for the removal alters his voice, and begs that they of the plague. Gr.'Appoint unto me would entreat the Lord for him. He is when I shall pray.' Chal.'Ask for thee now glad to be beholden to the mercy of a powerful work, and give thou the that God of whom he had before spoken time.' The incident suggests an imwith the utmost disdain, The request portant practical hint. The ministers to Moses and Aaron he backs with the of God should be ever prompt to greet promise to let the people go, in which with joy the slightest symptoms of reperhaps he was at the.time sincere; as lenting in those to whom they may have much so undoubtedly as sinners usually been the occasion of suffering, whether are in the promises to God that are ex- bodily or mental. Indeed, a benevolent torted from them under the pressure of mind will be so rejoiced with such indi. the heavy hand of his judgments. But cations, that he will readily exchange in this, as in a thousand similar cases the language and the air of sternness time soon showed how little depend. and severity for the most condescend. 9* 102 EXODUS. [B. C. 1491. that they may remain in the river from thee, and from thy houses, only? and from thy servants, and from 10 Andhe said, To-morrow. And thy people; they shall remain in he said, Be it according to thy the river only. word:: that thou mayest know that 12 And Moses and Aaron went ithere is none like unto the LORD out from Pharaoh: and Moses our God. k cried unto the LORD, because of 11 And'the frogs shall depart the frogs which he had brought against Pharaoh. i ch. 9. 14. Deut. 33. 26. 2 Sam. 7. 22. 1 Chron. 17.20. Ps.86.8. Isai.46.9. Jer. kver. 30. ch. 9. 33. & 10. 18. & 32. Il. James 10. 6, 7. 5.16, 17,18. ing deportment, in order to encourage to allow. -I That thou mayest know, the incipient workings of a godly sor- &c. These words declare to us the grand row. —-- That they may remain in the design of all the dispensations, whether river only. Not that they should be of judgment or mercy, of the Most High, removed by being transferred from the that he may be convinced that' there land to the river, but that they should is none like unto the Lord our God;' be henceforth confined to the river, and none so wise, so good, so mighty; none not suffred to infestthe land any more. so formidable as an enemy, none so deThis isthe true import of the original. sirable as a friend. Nothing would more Those that were already on the land tend to produce this impression on his died and were gathered in heaps. mind than the circumstance of his being 10. And he said, To-morrow. Heb. permitted himself to assign the time for ThM1 lemahor, against to-morrow. It the removal of the frogs, and then to is perhaps a natural query why Pha. see the event punctually accomplished. raoh did not demand an instantaneous 12. Cried unto the Lord because of cessation of the plague? To this it the frogs. Heb.:1 )al debar, upon may be replied, that he was possibly the word (or matter) of the frogs; i. e. desirous of seeing whether the frogs on the subject of the frogs, in regard to might not disappear of themselves in them. See Note on Gen. 15. 1. From the meantime. If so, he would have the force of the original for'cried' some show of reason to doubt whether ( j=Z yitzak) it is to be at least in. they were really the product of super- ferred that Moses prayed with great natural agency, or had chanced to ap- earnestness and intensity of spirit, if pear in such countless numbers; We not with special energy of utterance. may suppose moreover that it was to Though the word has a primary refermeet some such latent misgiving in his ence to the use of the voice, yet in Ex. mind that Moses had given him the op- 14. 15, it is evidently employed where tion; of the time that he should fix for nothing more than a fervent mental pethe withdrawrhept of the plague. He tition is intended.'Wherefore criest would leave no ground for suspicion that thou (pYlh titzak) unto me?' See the miracle was owing to any other than Note in loc. — Which he had brought supernatural agency. Add to this as against Pharaoh. Heb. t7i.I V lt tDvZ another reason for the delay of a day, asher sam le'Pharoh, which he had put that Pharaoh may have supposed frqm to Pharaoh; i. e. proposed, appointed the past that some time would be re. to Pharath. In other words, he made quisite for prayer and consultation of supplication to the Lord relative to the the Deity on the part of Moses, which removal of the frogs on the conditions he was disposed, as a reasonable thing, which he hadfixed, settled, or agreed to B. 0. 1491.] CHAPTER VIIL 103 13 And the LORD did according to there was I respite, m he hardenthe word of Moses: and the frogs ed his heart, and hearkened not died out of the houses, out of the unto them; as the LORD had villages, and out of the fields. said. 14 And they gathered them to- 16 ~And the LoRD said unto Mogether upon heaps: and the land ses, Say unto Aaron, Stretch out stank. thy rod, and smite the dust of the.15 But when Pharaoh saw that lEccles. 8.11. mnch.7.14. with Pharaoh. This sense of the word respite granted in order to lead the reis rather more agreeable to the original, bellious king to repentance, serves but and equally so, we think, to the context. to embolden him in the career of dis13. Out of the villages. Rather ac- obedience, and harden his heart afresh. cording to the Heb.'out of the courts.' Without considering either what he had The term h'22T hatzeroth is indeed lately felt, or what he had reason to occasionally applied to'villages;' but fear, he utterly disregards his promise, its primary sense is that of an open and settles down again into a posture court or area, a place walled or fenced of impious defiance of the wrath of round. This is probably the meaning heaven. How exact the counterpart here. The writer's design seems to be which this conduct finds in that of sin. to say, that the frogs first deserted the ners awakened and aroused by some houses, then the court-yards or enclosed startling appeal of Providence or of the grounds about the houses, and lastly Holy Spirit. No more striking picture the open fields. _ of this perverseness has ever been fur. 14. They gathered them together upon nished than that which we find in the heaps. Heb.'Gathered them together, words of the Psalmist, Ps. 78. 34-42. heaps, heaps.' See Note on Gen. 14. 10. I When he slew them, then they sought They were now delivered from the prin- him: and they returned and inquired cipal calamity, but they still had a most early after God. And they remembered offensive evil to endure to keep Pharaoh that God was their Rock, and the high in mind of his promise. Being obliged to God their Redeemer. Nevertheless they gather together the dead frogs in heaps, did flatter him with their mouth, and the number and size of such masses of they lied unto him with their tongues. putrifying matter were so great as to For their heart was not right with him, fill the whole air with an odor that was neither were they steadfast in his cove. intolerable. nant. How oft did they provoke him 15. When Pharaoh saw that there uws in the wilderness, and grieve him in the respite. Heb. th)ilr harevahah, a desert! Yea, they turned back and breathing. Gr. avaL.pvl5, a refreshing, tempted God, and limited the Holy One as rendered, Acts, 3. 10, ~When the of Israel.- They remembered not his times of refreshing (avatvecos) shall hand, nor the day when he delivered come from the presence of the Lord.' them from the enemy.' The usual effect of the intermission 16. Stretch out thy rod. The judgof divine judgments upon obstinate of- ment now to be inflicted was to be in. fenders is here strikingly displayed. flicted without any previous warning.'Let favor be showed to the wicked, On the other hand, the fourth and fifth yet will he not learn righteousness: were preceded by a warning, while the in the land of uprightness will he deal sixth was not; again, the seventh and unjustly, and will not behold the ma- eighth were announced, but not so the jesty of the Lord.' Is. 26. 10. The ninth; under the tenth the people were 104 EXODUS. [B. C. 1491 land, that it- may become lice earth, and nit became lice in man throughout all the land of Egypt. and in beast: all the dust of the 17 And they did so; for Aaron land became lice throughout all stretched out his hand with his the land of Egypt. rod, and smote- the dust of the nPs. 105. 31. sent away. God was under no obliga. thirst for blood, and the power of their tions to make known his purposes to sting, which enable them to run riot not Pharaoh before hand, and from his gross only on the exposed parts of the person, abuse of the respite granted him, he but on those that are thinly covered, as had no reason to be surprised if another the legs, almost render existence a caplague of tenfold severity, or of utter lamity during the seasons in which they destructiveness should suddenly burst most abound. The painful sensation forth upon him. But though God sees which their sting produces, and the infit again to' correct' him without warn- tolerable and protracted itching which ing, yet it is'with measure, lest he ensues, with the combined torture reshould be brought to nothing.' sulting from the infliction of fresh stings 17. It became lice, &c. Heb. MS kin- while the former are still smarting, is nim. Gr. aKveCg, gnats. Of the real scarcely less distressing to the mind instrument!by which the third plague than to the body. To secure sleep at was effected, we are inclined to adopt, night, the inhabitants of the countries as most probable, the view given by the infested by these insects are obliged to Editor of the Pictorial Bible.'The shelter themselves under mosquito-nets Septuagint renders the Hebrew word or curtains; and it deserves to be ment3n kinnim, by arKvLpe, which means tioned that this precaution was used by the mosquito gnat; and this rendering the ancient Egyptians. There is a reis entitled to great respect, when we markable passage on this subject in recollect that the translators lived in Herodotus. After mentioning how the Egypt. It is also confirmed by Origen country is infested by gnats, he says and Jerome, who, with the Septuagint, that as the wind will not allow these form perhaps the best mass of authority insects to ascend to any considerable on such a point which it is possible to elevation, the inhabitants of Upper possess. Gesenius, Dr. Boothroyd, and Egypt sleep in turrets to avoid these others, concur in this view of the word; tormentors; but that in lower Egypt but it is certain that the generality of the people sleep securely underneath interpreters agree with the common their nets with which they fish by day, translation, which perhaps may be ac- and which they spread over their beds counted for by the fact, that the noi- at night. This has puzzled translators some parasite is better known in the and others; but it is a fact that mos. West than the mosquito, although, hap- quitoes and other flies will not pass pily, neither of them are so generally through nets, the meshes of which are familiar as in the East. The writer much more than large enough to admit has had some experience in different them. This is practically known in countries of the misery and continual some parts of Italy, where the inhabitirritation which the mosquito-gnat oc- ants use net window-curtains which casions, and can say, without the least freely admit the air while they exclude hesitation, that of all insect plagues gnats and flies.- How severely this cathere is none which he should think so lamity was felt is evinced by the fact intolerable. The activity of these in- that the Egyptians and other nations sects, their small size, their insatiable of antiquity had gods whose especial B.,C. 1531.] CHAPTER VIII. 105 18 And o the magicians did so with lice, but they P could not: so there their enchantments to bring forth were lice upon mfan, and uponbeast. o ch. 7. 11. P Luke 10. 18. 2Tim.3.8, 9. province it was to protect them from they were brought thus abundantly at a these and other'flies.' The'Baalze- time of the year when they do not usubub' or'god of flies,' so often men- ally abound.' Pict. Bib. tioned in Scripture, was a deity of this 18. The magicians did so, &c.-but description. We read also of towns could not. That is, they tried the ut. near lakes and marshy grounds (where most of their skill to imitate the mirathese insects particularly abound) be- cle, but they could not. The motives ing deserted on account of this nuisance, which led them at first to engage in the as well as of important military under. contest with Moses, the shame of de. takings being relinquished. As the mos- sisting, and some slight appearances quitoes breed in marshy soil, and par- of success in their former attempts, ticularly in moist riceugrounds, where prompted them still to carry on their such exist,' the annual overflowing of imposture in the present instance. But the Nile renders Egypt but too favor- all was unavailing. With all their skill able to their production. They accord- in magic, and with all their dexterity ingly appear in immense swarms, and in deceiving the spectators, they could the testimony of travellers concur in not even succeed so far as they had declaring that there is no country, in already done in producing a specious the old continent at least, where the counterfeit of the work of Moses. Had mosquito-gnats are so numerous and they hitherto performed real miracles, voracious as in Egypt, or where the how came they to be baffled now? It pain of their wound and the consequent cannot be a-greater miracle to produce smart and itching are so acute. We lice or gnats, than to turn rods into have abstained from describing them, serpents, water into blood, or to create as their general appearance and habits frogs. It is indeed often said that they do not differ from those of the common were now laid under restraint. But it gnat; but there is no comparison in the does not appear, from the text, that degree of annoyance which they occa- they were laid under any other restraint sion. The Egyptian gnat is rather than that which arose from the imprac. small. It is ash.colored, with white ticability of the thing itself compared spots on the articulation of the legs. with their other performances. The It may be objected to the view of the vermin now produced were so minute text which we have taken, that it de- that it is inconceivable that any human tracts from the miraculous nature of artifice should even appear to produce the visitation to suppose it connected them. Besides in all the former inwith insects which Egypt naturally pro. stances the magicians knew beforehand duces in such abundance. But this ob-. what they were to undertake, and had jection equally applies to' lice,' which time for preparation. But now, as the swarm there to such a degree that it is plague came without warning, they had difficult for the most cleanly persons to no opportunity for contriving any expekeep themselves wholly free from them. dient for imitating or impeaching the If we take either reading, it is only act of Moses. And had they been all necessary to conclude (which the text lowed time, how was it possible for expressly states) that the creatures them to make it appear, that they prowere brought in swarms most extraor. duced these creatures by which they dinary even in Egypt, and perhaps that themselves and all the coUlftry Were al 106 EXODUS. [B. C. 1491, 19 Then the magicians said unto and stand before Pharaoh; (lo, he Pharaoh, This is q the finger of cometh forth to the water;) and God: and Pharaoh's r heart was say unto him, Thus saith the LORD, hardened, and he hearkened not t Let my people go, that they may unto them; as the LORD had said. serve me: 20'SAnd the LORD said unto Mo- 21 Else, if thou wilt not let my ses, s Rise up early in the morning, people go, behold, I will send q 1 Sam. 6. 3, 9. Ps. 8.3. Matt. 12. 28. Luke swarms offlies upon thee, and up11. 20. r ver. 15. ch. 7. 15. t ver. 1. ready covered? What then was more which it is nourished. Who would natural than that the abortiveness of not have thought that this confession their present attempts should be ex- of the magicians, which was a virtual pressly mentioned, and- that too with- avowal of the impotency of their craft, out implying that they had really suc- together with the striking displeasure ceeded in any former instance? of the Almighty, manifested in the new 19. This is the finger of God. That calamity visited upon him, would have is, the special work and power of God; made the haughty monarch at least be. who is said, after the manner of men, gin to waver in his resolution? But no. to do things by his hand or'finger;' Ps. We still read'the affecting record' of 8.4.-102.26.-109.27.-1 Sam. 6.9. To his perverseness and his guilt, showing this phraseology Christ had reference that he grew more and more obstinate. when he refuted those who withstood'Though thou shouldest bray a fool in his miracles, as these magicians did a mortar with a pestle, yet will not his Moses; Luke, 11. 20,'If I with the foolishness depart from him.' finger of God cast out devils;' which 20. Rise up early in the morning, another Evangelist expresses thus;' If and stand before Pharaoh, &c. The I cast out devils by the Spirit of God.' It servant of God was not to be behindmay well be doubted, however, whether hand with the earliest morning visita. by this acknowledgment the magicians tion of Pharaoh to the god of his idol. intended to award any honor to Moses atry, nor was he to be daunted or deterand Aaron, or even to the true God. red by what had happened from again The original expression as uttered by meeting him face to face, and renewing them, may have reference not to Jeho- his inexorable demands. Proud and im. vah, but to the divinities worshipped in perious and exasperated as he was, he Egypt; so that it is simply equivalent was-again to be challenged in the name to saying, that were it not for the in- of the Most High, to let the captives go visible agency of the gods (Elohim), free, and in case of his refusal, to preMoses and Aaron were no better work- pare to encounter another detachment ers of wonders than themselves, but of the Lord's armies, no less fierce and that in some way unaccountable they formidable than that from which he had were frustrated in their attempts. This just been delivered-provided indeed was the best apology they could make he were delivered from it, which is not for their own failure of success, and to expressly stated. Jehovah had but to prevent Pharoah from reproaching them' hiss'for the fly,' and the winged inwith the want of skill in their profes- sect hosts would be present, in countsion... rt And.Pharaoh's heart was less multitudes, to execute his orders. hardened. How'clearlydoes it appear 21. I will send swarms of flies upon from this, that unbelief will sometimes thee, &c. Heb. A1f arob, a mixture, or survive the refutation of the lies by mixed swarm; i. e. probably of flies, .B;.C. 1491.] CHAPTER VIII. 107 orin thy servants, and upon thy be full of swarms of flies, and peQple, and into thy houses: and also the- ground whereon they the houses of the Egyptians shall are. wasps, hornets, and other vexatious and jecture what kind of fly is meant, or stinging insects. It will be observed whether, indeed, the plague consisted that'flies' in our version, being printed in flies at all. The language of the 24th in Italics, is not in the original, nor is verse is remarkable:' The land was it easy to ascertain precisely what kind corrupted by reason of the swarm,' of swarm or mixture formed the con- whidh could hardly apply to any'fly,' stituents of the fourth plague. The properly so called. If also we refer to original term, i.P arob, applied in Ex. Ps. 78. 45, we see the Arob is described 12. 38, to men, and rendered,'amixed as devouring the Egyptians, which is multitude,' comes from "~: to mingle, an act that seems inapplicable to a fly. and is understood by most of the Jew- Upon the whole, we strongly incline to ish interpreters to imply a mixed mul- the opinion which has found some able titude of noisome beasts. Thus, Targ. supporters of late years, that the EgypJer.'A mixed swarm of wild beasts.' tian beetle.(blatta.4Egyptiaca) is deChal.'A mixed swarm of wild beasts of noted in this place. The beetle, which the field.' Josephus,'Various sorts of is almost every where a nuisance, is pestilential creatures.' Rab. Solomon, particularly abundant and offensive in'All kinds of venomous animals, as ser- Egypt, and all the circumstances which pents and scorpions.' Aben Ezra,'All the Scriptures in different places inti. the wild beasts intermingled together, mates concerning the Arob applies with as lions,.bears andleopards.' The Sept. much accuracy to this species. It dehowever, renders it by KvoPlvav, dog-fly, vours every thing that comes in its way, from its biting, an insect that fastens even clothes, books, and plants, and its teeth so deep in the flesh, and sticks does not hesitate to inflict severe bites so very close, that it oftentimes makes on man. If also we conceive that one cattle run mad. The etymology of the object of these plagues was to chastise word leads us, on the whole, to regard the Egyptians through their own idols, as probably true the rendering given there is no creature of its class which Ps. 78. 45,,'He sent ( o arob) divers could be more fitly employed than this sorts of fies among them which de- insect..:hat-li.iprecise place it filled in youred them;' so that it wasL not; one the religious system of that remarkable particular kind, but all sorts of vexa. people has never, we believe, been ex. tious, winged creatures of the smaller actly determined; but that it occupied tribes, mingled together in one prodi. a conspicuous place among their sacred gious swarm. Itmustbe admitted, how. creatures seems to be evinced by the ever, that there is so striking a simi. fact, that there is scarcely any figure larity between this and what we have which occurs more frequently in Egypsupposed to be the preceding plague, as tian sculpture and painting. Visiters to to. give some countenance to the sug- the British Museum may satisfy them. gestion. of the Editor of the Pictorial selves. of this fact, and:they will also Bible.' As the word Arob implies a observe a remarkable colossal figure of mixture, the Vulgate has translated it a, beetle in greenish colored granite.'all sorts of flies,' and-from thence our Figures of beetles cut in green-colored.version'swarms of flies,' where it is to stone occur very frequently in the an-,b;e observed that'flies,' inItalics, is not cient tombs of Egypt. They aregener. in the original. We are left to con- ally plain; but soe have hieroglyplhi 108 EXODUS. [B. C. 1491. 22 And u I will sever in that day 23 And I will put a division bethe land of Goshen, in which my tween my people and thy people: people dwell, that no swarms of to-morrow shall this sign be. flies shall be there; to the end 24 And -the LORD did so: and'thou mayest know that I am the x there came a grievous swarm of LORD, in the midst of the earth. flies into the house of Pharaoh, and u ch. 9.4, 6,26, & 10.23. & 11. 6,7. & 12.13. Ps. 78. 45. & 105 31, figures cut on their backs, and others didst glorify us:whom thou hadst call have been found with human heads. ed.' —.- I will put a division, Heb, The Egyptian beetle is about the size iT1'1MW samti peduth, I will put or of the commonbeetle, and its general set redemption. Ps. 111.9,'He sent ire color is also black. It is chiefly dis. demption unto his people,' The Gr, tinguishedby having a broad white band renders it by caarTorl division) or dirs upon the anterior margin of its oval tinction, the same word which occurs corslet.' Pict. Bible. The reader will Rom. 3.22,'The righteousness of God perceive that the real nature of this which is by faith of Jesus Christ unto all judgment is still a matter of great un. and upon all them that believe: for there certainty, and one on which we can isno diference (JiaroX).. Hithertothe scarcely obtain even a balance of prob. plagues appear to lhave been common to abilities. —- The ground upon which the Egyptians' and Hebrews. We can'theyare. It is not clear to what the easily understand that the latter were pronoun'they' refers. If it be to the included in these visitations, to punish mixed swarm, it would seem to carry them for their partially favoring the the implication that they were some idolatries of Egypt, and for their unbekind of ground reptiles, probably of the lief. But as this may have contributd smaller species, and if this were so, it to prevent the Egyptians from seeing the to prevent the Egyptians from seeing the favors the above interpretation ofbeetles finger of God in the previous plagues, a more decisively than any thing that has distinction was henceforth to be made, been yet offered. and the land of Goshen to be exempted 22.:And I will sever. Heb. h'5n from the calamities still impending. It hiphlethi, I will marvellously sever; was a'division' strikingly illustrative i. e.will separate and exempt in a mar. of that final diversity of allotment vellous manner. Accordingly, the Gr. which awaits the two great classes of renders it,'I will marvellously glorify, men, the righteous and the wicked, in or miraculously honor;' the same word the great day of discrimination. It may which' occurs Luke, 5.2, 6,'And they be remarked that as the preceding verse were all amazed, and glorified God.' announces the severing of the land of The Heb. term occurs, Ps. 4. 3,'Inow Goshen from the rest of Egypt, some of that the Lord hath set apart him that is'the Jewish commentators understand by godly for himself;' i. e. hath glorious- this verse not a mere repetition of the ly or honorably distinguished, discrimi- former, but an assurance that if ever nated, appropriated him that is godly. any of the Israelites should chance to Again, Ex. 33.16,'So shall webe sepa- be in any other part of Egypt, they rated, I and thy people, from all the should there also remain uninjured by people that are upon the face of the the plague. earth' Gr.'Shall be more glorious." 24. There came a grievous swarm. Compare Wisd. 18. 8, speaking of this Heb. I=ZD VV arob kabed, a heavy event;'For wherewith thou didst pun- swarm. The epithet in -the original ish our adversaries, by the same thou may apply either to the grievousness B. C. 1491.] CHAPTER VII.l 109 into his servants' houses, and into so to do; for we shall sacrifice y the all the land of Egypt: the land was abomination of the Egyptians to corrupted by reason of the swarm the LORD our God: Lo, shall we offlies, sacrifice the abomination of the 25 ~ And Pharaoh called for Mo- Egyptians before their eyes, and ses, and for Aaron, and said, Go ye, will they not stone us?,acrifice to your God in the land. Gen. 43. 32 & 46. 34 Det 7, 2, 26. & 26 And Moses said, It is not meet 12. 31 of the plague considered in its effects,' destruction' of the land here mentioned or to the vast numbers of the insects by was the spoiling, devouring, or consumwhich it was brought about. See Note ing of the fruits of the land, the herbage, on Gen. 50. 9. —- T The land wds cor' the young grain, the pasture grounds, rupted; or Heb.'destroyed, as the &c. If the plague consisted of swarms word often signifies. See Note on Gen. of beetles, this is not an improbable sup6. 13. By the land we are probably to position, understand the' inhabitants of the land, 25, Go ye, sacrifice to your God in the who were destroyed in the sense of be- land. It is evident that each successive ing reduced to the greatest extremities, plague thus far exceeded in intensity and of suffering an annoyance that was that which went before it, and so grievalmost beyond endurance, in addition ous was the present, that with a view to which probably mrarny of them actu- to its removal Pharaoh sent for Moses ally perished in consequence of the in- and Aaron and proposed to them a corn flammation produced by the bites or promise. Unable to bear the torment. stings of the venomous insects. The ing scourge, and yet unwilling to resign original word, however, is often used to his grasp of his Hebrew bondmen, he signify the afflictive and wasting effects flatters himself that by a half-way meas. of a judgment which at the same time ure he may secure himself from injury falls short of actually extinguishing life. in both respects. He consents that they Thus the Psalmist says of this and the should sacrifice to their God, provided preceding plague of frogs, Ps. 78. 45, they would do it in the land of Egypt. He sent divers sorts of flies among 26. Moses said, ft is not meet so to do. them, which devoured them ( H5tVe Heb.') V'I'1-3 M5 i lo nakon laas. yokelum); and frogs which destroyed oth ken, it is not appointed, ordained, them (tln1fI tashhithEm, corrupted constituted, so to do. The reply of Mothem). It is probably to this judgment ses was prompt and decided. He knew more especially that the author of the his duty too well thus to depart, in the Book of Wisdom alludes when he says, least degree, from the strict import of ch. 16. 8-10,'And indeed thou madest his instructions. Implicit obedience was thine enemies to confess that it is thou his only rule of conduct, and by adherwho deliverest from all evil: For them ing in the most inflexible manner to the the bitings of grasshoppers and flies expressed will of Jehovah, the name of killed, neither was there found any re- Moses has come down to the latest gen. medy for their life: for they were wor- eration honored by the testimony of thy to be punished by such. But thy pre-eminentfidelity-' Moses wasfaith. sons not the very teeth of venomous ful in all his house.' Far from acceptdragons overcame, for thy mercy was ing this concession, he tells Pharaoh ever by them.' It is, however, but fair there is no alternative. His entire reto remark that some commentators of quisition must be complied with, or it note suppose that the corruption' or would amount to nothing. He moreVOL. I 10 110 EXODUS. [B. C. 1491. 27 We will go z three days' jour- 28 And Pharaoh said, I will let you ney into the wilderness, and sacri- go, that ye may sacrifice to the LORD fice to the LORD our God, as a he your God in the wilderness: only shall command us. ye shall not go very far away: b entreat for me. zch. 3. 18. a ch. 3. 12. b ver. 8. ch. 9. 28.- 1 Kings 13. 6. over condescends to state the reason ed a week's holiday, to go and hold why it is impossible to listen to such a their feast in the desert, but whether he proposal. He in effect presents his ob- was henceforth to lose entirely so conjections in the form of a dilemma: If siderable and so useful a part of the we sacrifice here, we must do it either population of the kingdom. This was after the manner of the Egyptians, or the Egyptian view of the question; to of the Israelites. If after their manner, which is to be added the apprehension that would be an abomination to the that becoming thus' independent of their Lord our God; if after our own man- control, they might one day resolve ner, that would be an abomination to themselves into a very dangerous hosthem, and they will stone us; for they tile power on the'frontiers, whether in will not endure to see us slay those ani- the desert as pastoral nomades, or as a nals for sacrifice, which they adore as settled people in Palestine. Viewing deities. Chal.'For the beasts which the the matter thus, as the Egyptian king Egyptians worship, shall we offer for sa- unquestionably did, his conduct, though crifice; lo, shall we offer for sacrifice the no more excusable, is somewhat less beasts which the Egyptians worship?' surprising. It goes to illustrate his po. 27. As he shall command us. The Is- sition to bear in mind, that he could say raelites knew not, therefore, precisely he had not brought them into bondage. in what manner they should serve the They had labored for a century in the Lord, till they came to the place ap. public service; whence the king, or few pointed. So Moses says, ch. 10. 26, Egyptians then living, had ever known "We know not with what we must serve them otherwise than as bondsmen, and the Lord until we come thither.' few, if any Hebrews then living, could 28. Only ye shall not go veryfar away. remember when they were free. In Thliehaughty monarch still shrinks from these circumstances it may justly be an unconditional submission to the man- doubted whether there is now any state date of heaven. He will yield the form- having bondsmen, however acquired, er point, and allow them to go out of which would consent to part with them Egypt, but then they must agree not to on much easier terms than the urgent go very far away,-a stipulation of compulsion to which God had recourse which the object evidently was to keep with Pharaoh. Corrupt human nature them still within his reach. In this, has ever shown an inveterate pertinaciand still more clearly in the subsequent ty in holding on to a usurped dominion incidents, the king betrays his suspicion over a nation or community of slaves. that under the plea of going into the No matter how clear their right to be wilderness to worship their God, the free, or how great the injustice or op. real -intention of the Hebrews was to pression of detaining them in bondage, make their escape from his power al- yet for the most part men will' harden together. Indeed it must be admitted their hearts,' just as did Pharaoh, in rethat the real question before Pharaoh sisting the claims of justice, and will was not merely the ostensible matter, resign their asserted possessions only whether the Hebrews were to be allow- with their lives. B. C. 1491.] CHAPTER IX. Il 29 And Moses said, Behold, I go 32 And Pharaoh e hardened his out from thee, and I will entreat heart at this time also, neither the LORD that the swarms of flies would he let the people go. may depart from Pharaoh, from CHAPTER IX. his servants, and from his people, rHEN the LORD said unto Moses, to-morrow: but let not Pharaoh.T a Go in unto Pharaoh, and tell c deal deceitfully any more, in not him, Thus saith the LoRD God of letting the people go to sacrifice to the Hebrews, Let my people go, the LORD. that they may serve me. 30 And Moses went out from Pha- 2 For if thou b refuse to let them raoh, and d entreated the LORD: go, and wilt hold them still. 31 And the LORD did according to 3 Behold, the c hand of the LORD the word of Moses: and he removed is upon thy cattle which is in the the swarms of flies from Phara- field, upon the horses, upon the oh, from his- servants, and from asses, upon the camels, upon the his people; there remained not oxen, and upon the sheep: there one. shall be a very grievous murrain. ever. 15. ch. 4. 21. ach. 8.'1. bch.8. 2. c ver. 15. a ver. 12. c ch. 7.4. 29-32. I will entreat the Lord. As arrows from Jehovah's quiver. His last Pharaoh had appended to his proposal recent breach of faith was so gross an a request that.Moses would intercede affront both to God and to Moses, that for'him with the Lord for the removal we might have looked for the infliction of of the'plague, he expresses his readiness another judgment without the least pre. to do so, but he at the same time bids monition. But warning is here given of him beware of acting any more deceit. another'plague of still more deadly na. fully with the Lord or his servants. ture than any of the preceding, in case he Those that have once been perfidious should persist in refusing to let-the peo. are justly liable to suspicion, and there- ple go. Would that his compliance had -fore have no grounds to take it ill that spared the historian the necessity of rethey'are admonished on this score in re- lating any thing but the threatening! gard to the future. With what pro- But alas! we pass directly into the narpriety Moses' exhorted Pharaoh to be, rative of its execution. ware of violating his promise again ap- 2. Wilt hold them still. Heb. ~~F)t pears from the sequel. No sooner was'D1:mahazik barn, strengthenest upon this calamity over-past, than like a bent them; i. e. forcibly detaining them. bow the spirit of the king sprung back 3. Behold, the hand'of' the Lord is'to its'former habitual obstinacy, and upon the cattle, &c. Heb.'ii" I" heedless of the admonition and of his {117 py.ad Yehovah hoyah, the hand of own word, he refused to let the peo- the Lord (is) being (i. e. made to be) pie go. upon the cattle, &c. Carrying-still the future import which so frequently perCHAPTER IX. tains to the present participle. The In four successive plagues of con. plague in this instance was to come di. stantly increasing severity had Pharaoh rectly from'the hand of the Lord, with. already been made to feel the lighting out the intermediate wielding or wavy. down of the heavy arm of the divine in. ing of Aaron's rod.-~ —.. A very griev. dignation,,without yet being brought to ous murrain. Heb.,'t I' deber'submit to the:mandate of heaven. He kabed meod) apestilence very heavy; ile. consequently yet:stands a mark for the a very great and general mortality, as 112 EXODUS. [B. C. 1941 4 And d the LORD shall sever be- time, saying, To-morrow the LoRD tween the cattle of Israel, and the shall do this thing in the land. cattle of Egypt: and there shall 6 And the LORD did that thing on nothing die of all that is the chil- the morrow, and e all the cattle of dren's of Israel. Egypt died: but of the cattle of the 5 And the LORD appointed a set children of Israel died not one. d dh. 8; 22. e Ps. 78.50. appears from v, 6, The original word forcibly with the displeasure of God for' murrain,' when applied to men, is against them, the Israelites, whom they translated'pestilence,' and is rendered so much despised and oppressed, were in the Gr. both here and elsewhere, by entirely exempt from this calamity. Oavaro;, death. See Note on Ex. 5. 3. Our 5. To-morrow the Lord shall do this English word'murrain' comes either thing in the land. The fixing of the from the French-mourir, to die, or from time in this manner would make the the Greek yapacvo, to grow lean, to judgment when it came the more rewaste away. It is with us applied to a markable.' We know not what any day a particular contagious disease among will bring forth, and therefore cannot cattle, the symptoms of which are a say what we will do to-morrow, but hanging down and swelling of the head, Godcan.' Henry. abundance of gum in the eyes, rattling 6. All the cattle of Egypt died. That in the throat, difficulty of breathing, is, some of all sorts; not absolutely palpitation of the heart, staggering, a each and every one; for we find, v. 19, hot breath, and a shining tongue; all 25, some remaining which were smitten which symptoms prove that a general by a subsequent plague. This peculiar inflammation has taken place. But as usage of the word all,' as denoting no particular disorder is here specified, some of all kinds, instead of the abso. mortality would have been a better rend- lute totality of the number spoken of, ering. There was a peculiar affliction is of great importance to a right un. in the judgment of the murrain, not only defstanding of the sacred Scriptures from the Egyptians being dependent on throughout. -Thus, 1 Tim. 2. 4,'Who their animals in various ways for their will have all men to be saved, and to sustenance and comfort, but also from come unto a knowledge of the truth;' their being compelled to witness their i. e. all classes and ranks of men; for excruciating sufferings without the pow- he had just before exhorted that prayers er of affording relief. The poor beasts should be made for' kings and for all themselves were guiltless of wrong, yet that are in authority;' implying, that having their being under a constitution as no order of men are placed without in which they are a sort of appendage the pale of salvation, so none should to man, they are made subject to suffer- be left out of the supplications of the ing by reason of his sin, or as Jeremiah saints. In like manner it is to be ob. expresses it, ch. 12. 4,'For the wicked- served, that while in v. 25, of this chapness, of the land, the beasts are con- ter it is said that' the hail smote every sumed.' This infliction therefore was herb of the field, in ch. 10.15, we are a trial to Pharaoh and the Egyptians told that the locusts ate' every herb of whether they would be at all wrought the land which the hail had left.' For upon by a view of the effects of their a full and interesting illustration of this sin as evinced in the sufferings of the phraseology, see J. P. Smith's Geology unoffending brute creation. At the same and Scripture Compared, p. 247, in res. time, m order to impress them still more pect to the universality of the deluge. B. C.-1491.] CHAPTER IX. 113 7 And Pharaoh sent, and behold, inall the land of Egypt, and shall there was not one of the cattle of g aboilbreaking forth withiblains theIsraelites dead. Andf the heart uponman, anduponbeast, throughof Pharaoh was hardened, and he out all the land of Egypt. did not let the people go. 10 And they took ashes of the fur8 ~TAnd the LORD said unto Moses nace, and stood before Pharaoh; and unto Aaron, Take to you hand- and Moses sprinkled it up toward fuls of ashes of the furnace, and let heaven: and it became ha boil Moses sprinkle it toward the hea- breaking forth with blains upon yen in the sight of Pharaoh. man, and upon beast. 9 And it shall become small dust fch. 7. 14. & 8. 32. g Rev. 16. 2. h Deut. 28.27. 7. And Phtraohsent, &c. This shows it comes from a root signifying'to that he was at least somewhat impress- blow,' properly denotes the fine cineedby the plague as a calamity of very real particles which are carried off in marvellous operation. His sending to the dense clouds of smoke arising from ascertain the fact of the Israelites' ex- a furnace. The original for'furnace' sigemption indicates that he was not satis- nifies also a' lime-kiln or brick-kiln;' fied with reports to that effect.. But and as these were among the instruwhether the result of the mission con- ments of oppression to the Israelites, it vinced him that the hand of God was in was fitting that they should be convert. the affliction or not, it is clear that no edto a means of chastisement to the permanent good impression was made Egyptians, for God oftentimes makes uponihim. His heart remained still un- men to recognize their sin in their punsoftened, and he refused to let Israel go. ishment. 8. Take to you handfuls of ashes of 9. It shall become dust, &c.; i. e. it the furnace, &c. Something similar to shall by a miraculous diffusion become this is still to be recognized in the ma- a fine cinder-like sleet floating in the ledictory usages of the East.'When atmosphere above the surface of the the magicians pronounce an impreca- earth like a cloud of dust which does tion on an individual, a village, or a not subside, and wherever it lights upcountry, they take ashes of cow's dung on the persons of men causing a boil (or from a common fire,) and throw breaking forth withblains.' Heb.'boil them. in the air saying to the objects budding germinating, or efflorescing of their displeasure, such a sickness, or with pustules or blisters.' The original such a curse, shall surely come upon term for'boil,' bend shehin, denotes you.' Roberts. The obstinacy of Pha- an inflammation, which gives us the true raoh under such an accumulation of sense of the obsolete word' blains,' accalls, warnings, and judgments was be- companied with a sense of tormenting coming continually a sin of a more and heat, which first produces a morbid tumore aggravated character, and it was mor, and then a malignant ulcer. In therefore fitting that the punishments it Job, 2.7, 8, the word occurs in the sense incurred should also be of a growing in- of a burning itch or an inflamed scab, tensity. As the ravages of the pesti- which Job could not remove with his lence that had wasted their flocks and nails and was therefore obliged to make herds had proved unavailing, a plague use of a potsherd, or fragment of a was now to be sent that should seize broken earthen vessel, for the purpose. their bodies and touch them to the In the case of the Egyptians, the'She. quick The Heb. term for' ashes,' as hin' was of a still more virulent nature, 10* 11:4 EXODUS. [B. C. 1491. 11 And-the i magicians could not lses, 1 Rise up early in the morning, stand before Moses, because of the and stand before Pharaoh, and say boil: for the boil was upon the unto him, Thus saith the LORD magicians, and upon all the Egyp- God of the Hebrews, Let my peotians. - pie go, that they may serve me. 12 And the LORD hardened the 14 For I will at this time send all heart of Pharaoh, and he hearkened my plagues upon thine heart, and not unto them; k as the LORD had upon thy servants, and upon thypeospoken unto Moses. ple': m that thou mayest know that 13 ~ And the LoRD said unto Mo- there isnone like me inall the earth. t ch. 8. 18,19. 2Tim. 3. 9. kch.4.21. ch.8.20. mch. 8.10. so that they were in fact visited with a did harden it. Here, it is true, the treble punishment at once, viz. aching effect is ascribed to the divine agency, boils, nauseous ulcers, and burning itch. but after what we have remarked at To this severe plague the threatening so much length on this subject in that of Moses, Dent. 28. 27, obviously has' place, the reader will scarcely be in reference;'The Lord will smite thee danger of putting a wrong construction with the botch of Egypt, and with the on the words. It is not tobe understood emerods, and with the scab, and'with that God, by a positive act, created any the itch whereof thou canst not be heal- hardness of heart in Pharaoh, or that ed.' The Gr. renders it by cXKOS, ulcer, he immediately put forth any influence which occurs, Rev. 16. 2, which in our to render him callous and incapable of version is translated noisome and griev- right feeling. He had before hardenous sore.' The judgment of the first ed his own heart by resisting both the vial, therefore, considered in the letter, grace and the wrath of heaven, and nowas similar to that of the sixth plague thing more is meant by the expression of Egypt. before us, than that God was pleased to 11. The magicians could not stand be- leave him under the control of his own fore Moses. They had probably hither- strong delusions, and so to order the to continued to linger about the person events of his providence as to make him of'Pharaoh, confirming him in his ob- more and more obstinate. In no other stinate refusal to let the people go, and sense did God harden his heart, than by pretending that though Moses had thus permitting him to rush forward in prefar performed works beyond their skill, cisely such a course of rebellion as yet they should doubtless be too hard would issue in his hardening his own for him at last; but now,'being seized heart. But even this was a fearful judgwith these loathsome and painful ul- ment, and one that speaks awfully to cers, they were utterly confounded, and those who do violence to their own con. quitting! the court in disgrace, were sciences and sin with a high hand. henrceforth no more heard of. See an 14. I will send all my plagues upon allusion to this part of the sacred his. thine heart. In again repeating his detory, 2 Tim. 3. 8, 9. mand for his people's deliverance, and 12. And the Lord hardenled the heart his threatenings against Pharaoh's dis. of Pharaoh. Heb. ctIV yehazzekl. On obedience, the Most High makes a startthe import of the term, see Note on Ex. ling and terrible declaration. If lesser 4. 21. God had there threatened that judgments do not do their work, God he would harden Pharaoh's heart, but will send greater. Moses is charged to we do not, until we come to the present tell Pharaoh that, in the plagues that. passage, find it expressly said that he remained to be inflicted there would be B;C.'1491;] CHAPTER IX. 115 15 For now I will n stretch out,and thy people with. pestilence; my hand, that I may smite thee and thou shalt be cut off from the nch. 3. 20.:earth. a kind of concentrated terribleness, so the idiom of the original will easily that each one should come upon him as admit of this conditional import of the if with the accumulated weight of all passage, and we may consider the meanthe rest. What he had already experi- ing of the divine speaker as fairly repreenced was indeed grievous, but it should sented by the following paraphrase, be nothing compared to what was to which is largely sustained by Rabbinifollow. They were to be such plagues cal and other critical authorities:'For as should not only endanger the body, I had, or could have, stretched out my but smite the heart, the.inner man. hand (i. e. in the plague of the murrain They should penetrate the inward spirit which destroyed so many of the beasts, with such i-ndescribable pangs of ter- and could easily have numbered thee ror, that it would seem asif the whole among its victims,) and I had (potenmagazine of heaven's vengeance were tially, though not in actual fact) smitten opened upon him and his people. This thee and thy people with (that) pestiseems, to be what is intended by the lence, and thou wert (as good as) cut language-' I will at this time send all off from the earth.' On the same prinmy plagues upon thine heart,' where ciple it is said, Luke, 5. 6, They enwe are probably to understand by'this closed a great multitude of fishes; and time,' the time occupied by the whole their net brake;' i. e. if we may so exensuing course ofjudgments that should press it, the net, considered in itself, finally end in the utter destruction of brake, but was kept whole by the power Pharaoh. of God; for had it actually broken, the 15. For nouw I will stretch out my fish would have escaped, whereas it is hand that Imay smite, &c. Heb. trhY Z said,'they filled both the ships, so that 1: A h nn' nhr~l ki attahshalahti eth they began to sink.' In like manner, if yadi va-ak,for now have I sent forth my we mistake not, it is said, Ps. 105. 26hand and smitten. The true construction 28,'He sent Moses his servant; and is somewhat ambiguous. The verbs in Aaron whom he had chosen. They the original undoubtedly require a past showed his signs among them, and wontendering, though the Greek, with our ders inthe land of Ham. He sent dark. own and several other versions, give the Iess and made it dark; and they rebelfuture. But it does not appear ih what led not against his word.' That is, sense Pharaoh and his people could be there was such an intrinsic moral power said to have been cut off by pestilence, in these miracles to beget belief, to as they were drowned in the Red Sea un- work submission and compliance; they less the term be taken in the general were in themselves so convincing, so sense of mortality, to which it is proba. overpowering, so absolutely charged bly a valid objection, that the original with demonstration; that the writer has the definite article (1l=- H speaks as if it would be an abuse of by the pestilence) implying a particular language in him, equal to the abuse of pestilence. At the same time, if it be reason in them, not to admit the actual applied to the past, it is evident that it working of the legitimate effect. He must be understood in a qualified and says, therefore, that'they (the Egyphypothetical rather than in an absolute tians) rebelled not against his word,' sense; for Pharaoh had not yet been because the word came attended with really cut off from the earth. But such a flood of evidence that there was 116 EXODUS [B. C. 1491. 16 And in very deed for o this my name maybe declared throughcause have I raised thee up, for to out all the earth. shew in thee my power; and that 17 As yet exaltest thou thyself o Rom. 9. 17. See ch. 14. i7. Prov. 16. 4. agnstmypeople, that thou wilt I Pet. 2.9. not let them go? a kind of moral paradox, or absurdity, a loose to my power, I should have deor impossibility in supposing that it did stroyed thee and thy people, and thou not produce obedience, although such wouldst have been eradicated; but I was indeed the fact. In the passage have reserved, &c.? Taking the words before us we conceive that God designs in this sense we may gather, (1) That to assure Pharaoh, that considering his however men may forget or disregard liability to have been cut off by the pre- formerjudgments, God remembers them, ceding plague, he may regard himself and that sooner or later he will rememas having been in effect a dead man; her his enemies of them. (2) That as'nevertheless says he,'for this cause a preservative against future tokens of have I raised thee up.' Heb.'Have I divine displeasure, we do well to call made thee to stand;'i. e. have preserved often to mind the plagues and destructhee safe in the midst of danger,'for to tions from which we have very narshow in thee, &c.' The word translated rowly, and through the forbearance of -raised up' does not signify to bring into heaven, escaped. existence, but to cause to stand, to make 16. To show in thee my power. Heb. to continue. Thus, 1 Kings, 15. 4, A' tR nRIT harotheka ethkohi, to'Nevertheless for David's sake did the make thee see my power. This is the Lord his God give him a lamp in Jeru- strictly literal rendering, which is intisalem, to set up his son after him, and mated by the word'in' in our transto establish Jerusalem.' Heb.'To make lation being printed in Italics. The to stand,' i. e. to preserve. Prov. 29. 4, Gr. however has ev otf, in thee, which'The king by judgment establisheth the Paul also adopts, Rom. 9. 17, leaving us land.' Heb.'Makes to stand;' i. e. to infer that it is the true sense. Conserenders safe. So also Ex. 21.21,'If he quently tXn' harotheka,'make thee to continue a day or two.' Heb.' If he see, is an elliptical mode of expression stand.a day or two;' i.e. survive. Paul, for 1 h'lt'IT harothbeka, show in or however, in quoting this passage, Rom. by thee; and instances of similar usage 9. 17, employs the term'raised up,' are easily adducible. Thus Gen. 30.20, which will occasion no difficulty, if it'Now will my husband dwell (with) be borne in mind that aperson may be me (1'Z~T yizbeleni for tYV =tr said to be'raised up' who is preserved yizbal immi).' Ps. 5. 4,'Neither shall alive when in danger of dying, a usage evil dwell (with) thee (V1'1T yegureka of the word which occurs James, 5. 15. for'1 "1'i yegur immeka).' Prov.'And the prayer of faith shall save the 8. 36,'He that sinneth (against) me sick, and the Lord shall raise him up.' (1Rt3n hotei for t R=n hote bi) wrongIt was in this sense of being spared eth his own soul.' from imminent destruction that Pha, 17. Exaltest thou thyself against my raoh was raised up. Among the an. people? Heb. 55'lh mistolel, from cient versions the Chal. has'For now the root 55 salal, to elevate or cast up. it was near before me (i. e. it lacked The present term is the participle of but little) that I had sent out the stroke Hithpael, or the reflexive voice, and of my strength and thou hadst been coi- seems to denote that self-elevation which shmed.' Arab.'Because if I had given resembles a rampart made to oppose an 1B. 0. 1491.1 CHAPTER IX. 117 i8 Behold, to-morrow about this home, the hail shall come down time I will cause it to rain a very upon them, and they shall:die. grievous hail, such as hath not been 20 He that feared the word of the in Egypt since the foundation'there-.LoRD among the servants of Phaof even until now. raoh made his servants and his cat19 Send therefore now, and gather tle flee into the houses: tLy Cattle, and all that thou hast in 21 And he that regarded not tne the field: for upon every man and word of the LoRD left his servants beast which shall be found in the and his cattle in the field. field, antx shall not be brought enemy. Gr. etro,7j thou insultest. Chal. ments may be expected to overtake un. id. Syr.'Thou detainest. Arab.'Thou paralleled offenders. hiriderest.' Although Pharaoh was a 19. Send therefore now, and gather, powerful- monarch, and God's people a &c. Heb. TYm hagz, gather speedily, poor, degraded, and enslaved race, yet it denoting an action to be performed with was to be-to his ruin that he exalted him- the utmost expedition, as is explained self against them, inasmuch as it was in the ensuing verse,'made to flee.' virtually exalting himself against God. With characteristic clemency the Lord No power is too high to be called to couples with the prediction a gracious account for lording it despotically over warning, to as many as will heed it, to' the people of the saints of the Most send and gather their servants and cat. High.' tle out of the field, and place them un18.:To-morrow about this time. Gr. der shelter before the appointed time'At this same hour.' The time is thus arrived. So unwilling is God that any accurately specified, that the effect, should perish that even in the midst of when it occurred, might not be attrib- impending wrath, he kindly provides uted:to chance. —T I will cause it to and points out a way of escape. rain a very grievous hail. As rain is 21. He that regarded not the word. exceedingly rare, and hail almost un- Heb. J'n 1 n lo sam libbo, that set known in-Egypt, so formidable a hail- not his heart to the word. Although storm as that predicted, would be one of there were some, even among the servthe greatest marvels that could occur ants of Pharaoh, who had been suffi. in a climate like that of Egypt. A ciently wrought upon by the' former heavy fall of snow in July, would not plagues to tremble at God's word, yet be so great- aphenomenon in our own there were others, and they probably douhtry as a heavy hail storm at any the majority, who partook of the spirit time in Egypt. -- r Since the founda. of their master, and would not believe. tion thereof. Heb. nrTl t:'^ j though the event thus far, had in every lemin hayom hivvasedah, since the day instance proved the truth of Moses' preof its being founded. That is, since dictions. One would have thought that its first being inhabited; otierwise ex- even if there were a peradventure that pressed, v.24,'since it became anation' the calamity might come, they would The Gr. however renders it,'Froln the have chosen the safer side, and housed day of its being created, i.e. physic" their cattle for so short a time, rather ally created. It was at any rate to be than leave the poor creatures exposed to a storm such as never had had a prece- perish in the tempest;'but they were dent in that country, and for the rea- so fool-hardy as in defiance of the truth son, that the occasion of it'had never of Moses and-the power of God' to risk had a precedent. But unparalleled judg- the consequences. 118 EXODUS. [B. C. 1491. 22 ~ And the LORD said unto Mo- rod toward heaven, and q the LoRD ses, Stretchforth thinehand toward sent thunder and hail, and the fire heaven, that there may be P hail in ran along upon the ground: and all the land of Egypt, upon man, the LORD rained hail upon the land and upon beast, and upon every of Egypt. herb of the field, throughout the 24 So there was hail, and fire land of Egypt. mingled with the hail, very griev23 And Moses stretched forth his q Josh. 10. 11. Ps. 18. 13. & 78. 47. & 105.-32. P Rev. 16. 21. & 148. 8. Isa. 30. 30. Ezek. 38.22. Rev. 8. 7. 23. The Lord sent thunder and hail. t - r tn1Mlhh S K esh mithlak. Heb. 11T21 1 t15 IM nathan koloth u. kahath bethok habbarad, fire catching barad, gave voices and hail. The Lord's hold, infolding, involving itself in the'voice,' is an expression often used as midst of the hail. The words are no equivalent to'thunder.' See Note on doubt intended to depict a complication Gen. 3. 8. Thus Rev. 6. 1, And I heard of elemental terrors which it is not easy as it were the noise (wovn, voice) of distinctly to conceive. Amid peals of thunder.' Rev. 10. 3,'And when he deep and portentous thunder, the lighthad cried (the) seven thunders uttered ning gleamed with terrific flashes, and their voices.'- I The fire ran along at the same time a tremendous hail. upon the ground. Heb. IT=1M aretzah) storm poured its fury over a land of towards the earth. This is the exact which the inhabitants had probably nerendering, and there can be no doubt ver before witnessed or heard of a simi. that the fire meant was the lightning lar phenomenon. If a violent tempest that accompanied the hail. The Psalm. or tornado is an appalling occurrence ist thus speaks of this judgment, Ps. 78. in countries where they are not uncom. 47, 48,'He destroyed their vines and mon, what overwhelming dread must their sycamore-trees with frost. He this have produced in Egypt! How gave up their cattle also to the hail and could they but imagine that heaven and their flocks to hot thunderbolts.' To earth were mingling together in wild this seventh plague of Egypt is cornm confusion! And then, when its fury pared the effect of the seventh vial of had somewhat abated, to behold the the Apocalypse; Rev. 16. 17-21,'And desolations it had caused! Men and the seventh angel poured out his vial cattle killed and promiscuously scatinto the air... and there were voices, tered over the fields-all kinds of trees, and thunderings, and lightnings; and plants, and grain battered down and there was a great earthquake, such as destroyed-and the whole face of the was not since men were upon the earth ground appearing to have been swept.. and there fell upon men a great hail by the besom of destruction! And yet, out of heaven, every stone about the to enhance the wonder still more, in weight of a talent' where in the men, the land of Goshen not a solitary vest. tion of the hail-stones there is an allu- ige of the wide-spreading havoc was to sion probably to the passage of Joshua, be seen. Here all nature was smiling ch. 10. 11,'The Lord cast down great unruffled in its usual fertility and beaustones from heaven upon them unto ty. What a contrast between the ver. Azekah, and they died: they were more dant fields and tranquil flocks of the which died with, hail-stones than they one region, and the fearful spectacle of whom the children of Israel slew with scathing and ruin in the other!'And the sword.' my people shall dwell in a peaceable 24. Fire mingled with the hail. Heb. habitation, and in sure dwellings, and .-C. 1491.] CHAPTER IX. 119 ous, such as there ws none like it 27 ~And Pharaoh sent and'called in all the land of Egypt since it for Moses and Aaron, and said became a nation. unto them, tI have sinned this 25 And the hail smote throughout time: u the LORD is righteous, and all the land of Egypt all that vJus in I-and my people are wicked. the field, both man and beast, and 28 xEntreat the LORD (for it is the hail rsmote every herb of the enough) that there be no more field and brake every tree of the mighty thunderingsand hail; and field. I will let you go, and ye shall stay 26 s Only in the land of Goshen, no longer. where the children of Israel were, was there no hail. t ch. 10. 16. u 2 Chron. 12. 6. Ps. 129. 4 r Ps. 105.33. sch. 8.22.&9.4,6.&10. 23. &145.17. Lam.1. 18. Dan. 9.14. xch.8 & 11.7. & 12. 13. Isai. 32. 18, 19. 8, 28. & 10. 17. Acts 8.24. in quiet resting-places, when it shall eous, and I and my people are wicked. hail, coming down on the forest; and Under the pressure of his convictions the city shall be utterly abased.' No he humbles himself still farther, and wonder that the visitation should,. for entreats that this direful plague may at a time at least, have overpowered the once be stayed,.promising without any obduracy of Pharaoh, and prompted him qualification that the people shall be to send in haste for Moses and Aaron, dismissed. Perhaps he sincerely felt and address them in the language of the and intended all that he said at the time humbled penitent. as the terror of the rod often extorts peni. 25. The hail smote every herb of the tent acknowledgments from those that field. That is, some of all sorts, as is have no penitent affections; but the reevident from Ex. 10. 15. Thus, Acts, 10. sult proved that he knew little of the 12,'Wherein were all manner of four- plague of his own heart, whatever he had footed beasts of the earth.' Gr. n7avra been compelled to know of the plague ra rerpakroa, all four-footed beasts. of God's hand. Moses, however, though 27, 28. I have sinned this time. As he evidently placed no reliance upon it can hardly be supposed that Pharaoh his promise, v; 30, did not hesitate to intended to limit this confession of his listen to his request, and engaged at sin to the present instance of his unbe. once to obtain a cessation of the storm; lief, we are no doubt authorized to ex- thus teaching us that even those of tend the import of the phrase -'this whom we have little hopes, and who time' to the whole course of his dis. will probably soon repent of their reobedience during the occurrence of the pentance are still to be prayed for and preceding plagues. This sense of the admonished.- r Righteous, &c. Heb. phrase strikingly confirms the interpre- P1=i j,hatz-tzaddik, the righteous one tation put uponit in v. 14, as implying t — Yln hareshaim, the sinners; the time of afuture series ofjudgments. thus showing that the original is far Overcome by the tremendous display of more emphatic than our translation. It the divine indignation which he had just was equivalent to saying that he and witnessed, and which had proved fatal his people fully deserved all that had to many of his subjects, he confessed been brought upon them.- - Mighty himself on the wrong side in his contest thunderings. Heb. r ti),~koloth with the God of the Hebrews, declares Elohim, voices of God; i. e. loud and.thathe has sinned in standing it out so deafening peals of thunder, called voices long, and owns the equity of God's pro- or thunderings of God as'mountains ceedings against him:'The Lord is right- of God' are large and lofty-mountains. 120 - EXODUS..13 C. 1491. 29 And Moses said unto him, As were not sritten: for they were soon as I am gone out of the city, I not grown up. will y spread abroad my hands unto 33 And Moses went out of the city the LORD; and the thunder shall from Pharaoh, and cspread abroad cease, neither shall there be any his hands unto the LORD: and the more hail; that thou mayest know thunders and hail ceased, and the how that the z earth is the LORD'S. rain was not poured upon the earth. 30 But as for thee and thy ser- 34 And when Pharaoh saw that vants, a I know that ye will not the rain and the hail and the thunyet fear the LoRD God. ders were ceased, he sinned yet 31 And the flax and the barley more, and hardened his heart, he was smitten: b for the barley was and his servants. in the ear, and the flax was bolled. 35 And d the heart of Pharaoh was 32 But the wheat and the rye hardened, neither would he let the children of Israel go; as the LORD Y 1 Kings 8.22, 38. Ps. 143. 6. Isai. 1. I5.h i Ise o s e Ps. 24. 1. 1 Cor. 10. 26, 28. aIsai. 26. I had spoken by Moses. b Ruth 1.22. & 2.23. yver.29. ch.8.12. dch.4.21. See Note on Gen.23.6.-~I Shall stay only here, and its true import is not no longer. Heb.'tVz lStr1l 5 lo easily fixed. Nearly all the ancient vertosiphun laamod, shall not add to stand, sions understand it as intimating a stage Chal.'I Will detain you no longer.' of maturity in the flax in which it, was 29. As soon as I am gone out of the past flowering. We think it probable city. He would retire from the city not that the genuine scope of the Heb. term only for purposes of privacy, in his in- expresses the formation of that small tercession with God, but also to show globous fruit, pod, or capsule on the top that he was not afraid to expose him- of the stalk of flax which succeeds the self to the action of the elements in the flower, and contains the seed. Gr.'The open field. By thus venturing forth in flax was in seed, or seeding.' The the midst of the tempest with a perfect Egyptians sowed all sorts of grain soon confidence of impunity, Moses gave to alter the waters of the Nile had subPharaoh a striking proof that he was sided; but flax and barley being of more the special object of the divine protec- rapid growth would at any given time tion, and consequently that his mes- be more forward than wheat and rye, sage ought to be diligently heeded.- which explains the circumstance menI That thou mayest know, &c. That tioned in the text. The interval beis, that thou mayest be convinced that tween the two harvests is usually about the God of the Hebrews is no local deity a month. like the fancied godswof Egypt, but the 34, 35. The thunders and the'hail absolute and universal Sovereign, hold- ceased. The prayer of Moses was in ing sway over all creatures, controlling this case invested with a power like the elements, and making every depart- that of Elias, and the two witnesses of ment of nature obsequious to his will. the Apocalypse, James, 5. 17, 18. Rev.' See what various methods God uses to 11. 6, to open and shut heaven, and yet bring men to their proper senses. Judg. the mercy now accorded to Pharaoh ments are sent, and judgments removed, tended as little to soften his heart as and all for the same end, to make men the previous judgment had done. As know that the Lord reigns.' Henry. if the sun which now shone forth in the 31. The flax was boiled. That is, clear sky and hardened the soaked and podded. Heb. ^: 3 "t2 1 T happish. saturated earth had-produced a similar tah gibol. The original word occurs effect upon his heart, he is merely em. B.'C. 149i.j CHAPTER X.- 21i OHAPTER X. - on one g thlem. that may A ND the LORD said unto Moses, know how that I am the LORD. - Go i' tunto -Pharah: a fbr I 3 And Moses and Aaron came in have hardened his heart, and the iiito Pharaoh, and said unto him, heart of his servants; thatImight Thuis s ith the LoR God of the shew these my sigs before hi: Hebrews, How long wilt thou re2 And that c thou mayest tell in fuse to d huible thyself before ire^? the ears of thy son, and of thy son's Let my people go, that they may son, what things I have wrought i sere me. Egypt, and my signs which I have d i Kings 21.29. 2 Chron. 7..14. & 31.27. a c. 4.21. & 7.14. b ch. 7.4. c Deut. 4. 9. Job 42. 6. Jer. 13. 18. James 4. 10. 1 Pet. Ps. 44. 1.'& 71. 1. & 78. 5, &c. Joel. 1.3.5. 6. boldeiied by this respite of wrath to sively toMoses, we may understand it persist i- a course of more determined as an intimation, that these miraculous rebellion. Yet the language of the text inflictions were to be recorded and-thus implies that this increased hardness of made in his writings a perpetual source heart was an increased ieasure of of instruction, and admonition to the end guilt:'He sinned yet more and more of the world. This use they are in fact and hardened his heart;' i. e. sinned by serving at this moment. Wherever the hardening his heart. God's foretelling word of God is published abroad in the result, therefore, and permitting it, the earth, there are these signal events did not go to lessen his criminality. imade mown, aiad here are they operat. ing to imspress the hearts of the children CHAPTER X.; of men with an akful sense' of the great1. Go in unto Pharaoh. That is, to ness of God arid the danger of provokrenew the demand so often made and ing him to jealousy.-it' Before him. so often resisted; though this is not in I eb. tiij bekirbo, in the midst of so many words'asserted in the text. him; where the person of the king We infer what Moses was ordered to stands for the bbdy of hiiP people col. say from what he did say. Wicked lectively. SeeNote on Gen.l4 10'.. Gr. men are sometimes to be admonished'That yet my signs ma.y co',e cr'a vrov even where there is no hope that they ipon them.'.Chal. ihat: imight set will be amended. But while the divine my signs in the midst ff fhem;' i.e. of message:was to be repeated, and new Piharaoh and his people.'yr.Thiait' tokens of.the vengeance of God de.'miht do these my signs anong'tiem. nounced as shortly to appear before - 3. fow/ing wit ttou ref'use to' nitPharaoh and his people, an additional ble tfijself beforee me r. esJi rvos ov reason is assigned for the fearful pro. flovse evTrpar7vat ye; how lonig iit thou ceedings thus far and thenceforth re. not reverence me! This is the grand corded. God had providentially and per- controversy of God with sinners, that missively hardened the hearts of Pha. they re'fise at hisa bidding to humble raoh:and his servants, in order to take themselves in penitent prostration beodccasi:or om' the,ev'e't for the display fore him. But to tiis point they must of such signs and miracles as would come at last, and the mote voluntarily furnish a lesson never to be forgotten it is done the better. Pharaoiihad into his own people and' to their posterity deed on former occasions made' sgome t(othe latest generation. And not to pretences to humbling himself, bui ai them only, for as the charge is given he was neither sincere nor eons'tan in more immediately, though not exclu- it, it passed for nothing in God'sesteem, VOL. I 11 122 EXODUS. [B. C. 1491. 4 Else, if thou refuse to let my which groweth for you out of the people go, behold, to-morrow will field: I bring the e locusts into thy coast: 6 And they g shall fill thy houses, 5 And they shall cover the face of and the- houses of all thy servants, the earth, that one cannot be able and the houses of all the Egyptians; to see the earth: andfthey shall eat which neither thy fathers, nor thy the residue of thatwhich is escaped, fathers' fathers have seen, since the' which remaineth unto you from daythat theywere upon the, earth the hail, and shall eat every tree unto this day. And he turned himeProv. 30. 27. Rom. 9. 3. fch. 9.32. Joel. self and Went out from Pharaoh. 1. 4. & 2. 25. g ch. 8. 3, 21. and he is here addressed as if it were a through all the earth.'- Heb.' This is duty which he had never yet performed their eye through all the earth;' i. e. in the least degree. Let us learn from their aspect, their visible appearance. this-how little value God puts upon So also possibly Zech. 3. 9,'Upon one those religious acts in which the heart stone shall be seven eyes;' i. e. a sevenis wanting. - fold aspect; it shall have the property 4,5. To-morrow will bring the'lo- of presenting under different circum. cusWs into thy coast. Heb. Mi q stances seven distinct phases.-Swarms rfT'1=:1hinneni mebi mahar arbeh, of this devouring insect had often bebeholdl me bringing to-morrow the lo- fore been the scourge of Egypt, but he cist; collect. sing. for plur. The orig- was told that this irruption of them inal word for locust ({'1i arbeh) is de- should be beyond all former precedent, rived from rQ1 rabah, to be multiplied, and that their numbers, size, and vora. or increased. It carries, therefore, the city should be such, that they would import of prodigious numbers, Judg. 6. eat up every vegetable production in the 5,' Jer.:46.23, and on this account im. land. The wheat and the rye, it is clear, mense swarms of locusts stand in the had escaped the ravages of the hail, ch. figurative style of the prophets for mul- 9. 32, but they were now to be swept titudinous armies of men. Thus when away by the locust, and whatever trees the fifth angel sounded his trumpet, Rev. had been left with leaves upon their 9. 3,'There came out of the smoke of branches were now to be stript bare. the bottomless pit locusts upon earth,' IT Which neither thy fathers nor denoting the countless hordes of Sara- thy fathers' fathers have seen; i. e. the cens which arose in the commencement like of which for numbers and ravages of the seventh century under Moham- thy fathers have never seen; not'that med, and overran and depopulated a -they had never seen locusts at all begreat portion of Christendom. —- I They fore. shall cover the face of the earth. Heb. 6. He turned himself and went out. fti lYg tI eth ayin haaretz, the eye Seeing no reason to anticipate any betof the earth. The phraseology is sin- ter reception of his message than begular, but it is probably by metonymy fore. Words had hitherto passed be. of'th6 faculty for the object, denoting tween them without producing the de. that the sight, the visibility, of the earth sired results. Moses now left it with should be hidden by the dense masses God to deal with him mainly by actS. and layers of locusts. A phraseology of It is a fearful point which the sinner perhaps a similar import occurs, Zech., has reached, when the messenger of God 5 6, in the description of the symboli. thinks it of very little consequence what oal ephah;'This is their resemblance his answer may be BV.C 1491!] CHAPTER X. 123 7 -And Pharaoh's servants said LORD your God: but who are they unto him, How long shall this man that: shall:go? be ha snare unto us? Let the men 9 And Moses said, We will go go, that they may serve the LORD with our young and with our old, their God: knowest thou not yet with our sons and with our daughthat Egypt is destroyed? ters, with our flocks and with our 8 And Moses and Aaron were herds will we go: for iwe must brought again unto Pharaoh: and hold a feast unto the LORD. he said unto them, Go, serve the 10 And he said unto them,'Let the LORD be so with you, as I will h ch. 23. 33. Josh. 23. 13. 1 Sam. 18. 21. the be so with you, as I will Eccles. 7.26. 1 Cor. 7.35. i ch. 5. 1. 7. And Pharaoh's servants said unto Perceiving the feeling that was enterhim. That is, the principal men that tained by his court and his subjects, he were- about him, his nobles and coun- resolved so far to comply with their sellors. After the loss and devastation wishes as to have Moses and Aaron which the preceding plague had occa- sent for and brought back, that he might sioned, they ventured to remonstrate. at least ostensibly appear disposed to -~T How long shall this man be a treat with them anew.-IT But who snare unto us? How long shall he are they that shall go? Heb. 1': h prove the cause of leading us into fresh t r5t1' mi va-mi haholekim, who and calamwities? As, however, there is no who (are) going? The repetition of separate word in the original to answer the interrogative is emphatic, implying to' ian," some' have supposed the that he was to specify with the utmost meaning ito be,'how long shall this distinctness who were to go, and who, thing, this affair, be a snare to us?' if any, were to stay behind. Moses in And with this the Gr. coincides, eso r tvo reply tells him plainly that they were arat roVro o p7iiv CKUXov, how long shall to serve God with their all; that their this scandal be to us? But were this the wives and their children, their flocks true sense, the original would doubtless and their herds, without any exception behRMt zoth instead of ht zeh, which or reservation, must go with them. latter is the proper designation of a per- 10.. And he said unto them, Let the son'instead of a thing. Our version is Lord, &c. This bold and positive de. correct..-~r Knowestthou not yet that claration of Moses was too much for Egypt is destroyed? Hast thou not yet Pharaoh. Greatly exasperated by this evidence' enough from th0' calamities uncompromising statement he answers experienced,;especially by the ravages in a style of mingled irony and wrath, of' the"' late''hail-storm, that the'whole'Let the Lord do with you as I will let country is just upon the verge of de- you go;' q.d.'If this be the proposed structloa? If his owii courtiers and condition of your going, that you take counsellors were of this opinion, the your little ones with you, then may the king could not but infer thlat in the God whom you serve favor you as much course he was now pursuing, he was no with his presence as I do with my conloiger sustained by the general consent sent, and no more. In this case your of the Egi-ytian people, who now la- prospects are sorry indeed.' It is a very niented his obstinacy, and had become strong and emphatic mode of denying desirous that, as the least of many evils, them the permission which they sought. the demand of the Israelites should be - I Look to it, for evil is before you. complied with. This consideration was It is doubted by commentators whether not' without its weight with the king. this-is to be understood as a threatening 124 EXODUS. [-B, C. 149J1 let you go, and your little ones: that they may come up upon the look to it; for evil is before you. land of Egypt, and I eat every herb 11 Not so: go now ye that are ofthe land, even all that the hail men, and serve the LORD; for that hath left. ye did desire. And they were 13 And Moses stretched forth his driven out from Pharaoh's pres- rod over the land of Egypt, and the ence. LORD brought an east wind upon 12 ~T And the LORD said unto Mo- the land all that day, and all that ses, k Stretch out thine hand over night: and when it was morning, the land of Egypt for the locusts, the east wind brought the locusts. kch.7. 19. 1 ver. 4.5. of evil to happen to them, or as an ac. verb active is used indefinitely in the cusation of evil intended by them. Pro- third person singular for the plural pasbably the words will admit the union sive. See Note on Gen. 16.14.'Among of both senses;'You are harboring an natives of rank, when a person is very evil design, and are exposing yourselves importunate or troublesome, when he to the evil of a corresponding punish- presses for something which the former ment.' Gr.'See that mischief is pro- are not willing to grant, he is told to posed by you.' Vulg.'Who doubteth begone. Should he still persist, the but that you intend very wickedly?' servants are called, and the order is Chal.'See how the evil which you were given,'Drive that fellow out. He is thinking to do shall return to your own then seized by the neck, or taken by the faces.'. hands, and dragged from the premises; 11. Not so. I do not consent to your he all the time screaming and bawling going on these conditions. -T Go now -as if they were taking his life. Thus ye that are men.'Leave your women to be driven out is the greatest indignity and children behind as a pledge for your which can be offered, and nothing but safe return, and then you have my con- the most violent rage will induce a susent that the men,' all the adults of perior to have recourse to it.' Roberts. the congregation, should go, for this is 12. For the locusts, that they may the fair interpretation of your request; come up. Heb. S'K MV1R. ba-arbeh thus only did I understand it; thus far va-yaal4for the locust,that he may come only will I comply with it.' Yet it is up; collect. sing. difficult to say what authority he had 13. The Lord brought an east wind for such an assertion, as the foregoing upon the land. Heb. 3ATl nihcag, con. narrative attributes no expression to ducted. The word is remarkable,: as it l4oses which would seem fairly capable has the import. of guiding,,; leading, of such a construction. It is possible directing one's course. The wind may he intended to say, that that must have be said. to blow where it listeth; but been Moses' meaning when he asked then it listeth or chooseth only as God permission to sacrifice unto Jehovah. has' ordered it. At his command itBut he had no right to attribute a: sense blows one day to bring up locusts, and to Moses' Words which Moses -did: not onthe next another to sweep them.away. design to convey, and then act as if it Though locusts are common, in; Arabia,:were the true sense.- - And they they are comparatively rare in Egypt;'were driven out from Pharaoh's pres- the Red. Sea forming a sort of barrier'ence. Heb. ind WZJj1 va-yegaresh against them, as they are not formed otham, and one drove them out; an in- for crossing seas, or for long flights. stance of the phraseology in which a Yet on the present- occasion they were B. C. 1491.] CHAPTER X. 125 14 And m the locusts went up ed in all the coasts of Egypt: very over all the land of Egypt, and rest- grievous were they; n before them m Ps. 78. 46. & 105. 34. n Joel 2. 2. enabled, by the aid of a' strong east custs take their flight, to surmount any wind,' to cross that sea from Arabia, obstacles, or to traverse more rapidly a which was another remarkable circum- desert soil, the heavens may literally stance, as the winds which prevalently be said to be obscured with them.' To blow in Egypt are six months from the this may be added the narrative of a south, and six months from the north. similar visitation in the Canary Islands - I Brought the locusts. Heb. dzD described by an eye-witness, about two nasa, bore up, supported, sustained. centuries ago.'The air was so full of Syr. and Vulg.' The burning rushing them, that I could not eat in my chamwind raised the locusts.' Considering her without a candle; all the houses what Pharaoh and his people had already being full of them, even the stables, suffered from the preceding plagues, barns, chambers, garrets, and cellars. this additional one must have been be- I caused cannon-powder and sulphur to yond measure afflictive. The dearth and be burnt to expel them, but all to no desolation were now complete. Every purpose; for when the door was opened leaf and blade of grass left from the an infinite number came in, and the previous ravages of the hail, were now others went out, fluttering about; and devoured. It is difficult to conceive the it was a troublesome thing when a man devastating effects that follow when a went abroad to be hit on the face by cloud of hungry locusts, comes upon a those creatures, so that there was no country. They devour to the very root opening one's mouth but some would and bark, so that it is a long time be- get in. Yet all this was nothing, for fore vegetation can be renewed. The when we were to eat, these creatures account which M. Volney (Travels in gave us no respite; and when we cut a Syria, vol. 1. p. 188) gives of the de- bit of meat, we cut a locust with it; vastations of these insects, contains a and when a man opened his mouth to striking illustration of this passage:- put in a morsel, he was sure to chew'Their quantity is incredible to all who one of them. I have seen them at night, have not themselves witnessed their as- when they sit to rest them, that the tonishing numbers; the whole earth is roads were four inches thick of them, covered with them for the space of one upon another; so that the horses several leagues. The noise they make would not trample over them, but as in browsing on the trees and herbage they were put on with much lashing, may be heard at a great distance, and pricking up their ears, snorting and resembles that of an army plundering treading fearfully. The wheels of our in secret. The Tartars themselves are carts and the feet of our horses bruising a less destructive enemy than these lit- these creatures, there came forth from tle animals. One would imagine that them such a stench as not only offended fire had followed their progress. Wher- the nose, but the brain. I was not able ever their myriads spread, the verdure to endure it, but was forced to wash of the country disappears; trees and my nose with vinegar, and hold a handplants stripped of their leaves and re- kerchief dipped in it continually at my duced to their naked boughs and stems, nostrils.' Gallaudet's Life of Moses, vol. cause the dreary image of winter to 1. p. 114, See also'Scrip. Illust.'p.551. succeed in an instant to the rich scenery 14. The locusts went up over all the of spring. When these clouds of lo- land. From the following passages in 11* 126 EXODUS. [B. C. 1491, there were no such locusts as they, the herbs of the field, through all neither after them shall be such. the land of Egypt. 15 For they o covered the face of 16 TThen Pharaoh called for Mothe whole'earth, so that the land ses and Aaron in haste; and he was darkened; and they P did eat said, q I have sinned against the every herb of the land, and all the LORD your God, and against you. fruit of the trees which the hail 17 Now therefore forgive, I pray had left: and there remained not thee, my sin only this once, and any green thing in the trees, or in r entreat the LORD your God that over. 5. P Ps. 105. 35. q ch. 9. 27. r ch. 9. 28. 1 Kings 13. 6. the Psalms some have thought that the ther after him arose there any like locusts were accompanied by countless him. Here indeed it is not easy to see swarms of caterpillars. Ps. 78. 46,'He how the same thing could consistently gave also their increase unto the cater- be said of these two different kings, expillar, and their labor unto the locust.' cept on the ground of the correctness of Ps. 105. 34,:'He spake, and the locusts Rosenmuller's remark. On the same came, and the caterpillars, and that principle we are perhaps to:interpret the without number.' But it is now gener- two prophetical declarations of Daniel ally admitted that the original terms and our Savior; Dan. 12.,'AAnd' at that merely imply different species of lo. time shall Michael stand up, the great custs.-~ TBefore them there were, &c. prince which standeth for the children This has been thought to be inconsist- of thy people: and there shall be a time ent with Joel, 2. 2 when in speaking of of trouble, such as never was since there an invading army of locusts the prophet was a nation even to that same time.' says,'A great people and a strong; Mat. 24. 21,'For there shall be great there hath not been ever the like, nei. tribulation, such as was not since the ther shall be any more after it, even. to beginning of the world to this time, no, the, years of many generations.' To nor ever shall be.' It may indeed' be this Abarbanel, the Jewish critic, an- affirmed that the two predictions refer swers, that Moses' words are to be un- to the same time, which is indeed pos. derstood of the country of Egypt only; sible, though not certain. that there never was before and never 15. Covered, the face of the whole was to be again such a plague of lo- earth. Heb. 7'Ri: 53 cV ayin kol custs there. But Rosenmuller contends haaretz, the eye of the whole earth. See that this is no more than a common Note on v. 5.. -f The land was dark. hyperbolical and proverbial mode of ened. Heb.'IR eretz, the same word speech, which is not to be pressed to as in the preceding clause. Either the the utmost strictness of its import. He surface of the ground was so covered adduces the following instances of par. as to be hidden from sight, so making allel usage. 2 Kings, 18.5,'He (Heze. the phrase exegetical of the preceding;.kah) trusted in the Lord Godof Israel; or, which is preferable, the immense so that after him was none like him clouds of them in the air intercepted among all the kings of Judah, nor any: the sun's rays, and thus darkened the that were before him.' 2 Kings, 23. 25, land. Chal.'They covered all the land'And like unto him (Josiah) was there so that the sun-beams could not pierce no king, before him, that turned to the to it, and the land was obscured.' Lord with all his heart, and with all 16, 17. Then Pharaoh called. Heb. his soul, and with all his might, ac. RM1'it- yemaher likro, hastened to cording to all the law of Moses; nei. call. So formidable was this calamity B. C. 1491.] CHAPTER X. 127 he may take away from me this Red sea: there remained not one death only. locust in all the coasts of Egypt. 18 And he s went out from Pha- 20 But the LORD u hardened Pharaoh, and entreated the LoRD. raoh's heart, so that he would not 19 And the LORD turned a mighty let the children of Israel go. strong west windwhich took away 21. And the LORD said unto Mothe locusts, and cast them tinto the ses, xStretch out thine hand toward sch. 8.30. t Joel. 2. 20. uch. 4. 21. & 11. 10. xch. 9.22. that although Pharaoh had previously However this may be, he deprecates driven Moses and Aaron from his pres- the plague of locusts more than the ence, yet he is now constrained to send plague of -his own heart, which was for-them again, to avow his fault, and much more deadly. But this is one of to beg for one reprieve more. His con- the thousand cases continually occurfession now has more the air of un. ring, where men are more anxious to be feigned repentance than on any former delivered from their trdubles than their occasion. He acknowledges that he had sins, and cry upon their beds only from sinned against God and his. servants, acuteness of bodily pain or fear of hell. humbly asks their forgiveness, and sues They shrink and writhe under the confor their intercession. Only let him be sequences of their transgressions, but forgiven this once, only let him be de- they do not hate and repent of the livered from this death, and there should transgressions themselves. be no more cause for complaint. Alas! 19. The Lord turned a mighty strong there are but too many who upon read- west wind. Heb. "17 pn tM V ] M ing this will be reminded of something ruah yam hazak meod, a sea-wind strong similar in their own case; too many exceedingly. The Hebrews denominatwho will recollect in the hour of sick- ed the West from the Mediterranean ness and in the fear of death, to have sea, which lay to the west of Palestine. prayed to be delivered only this once, --- Cast them. Heb.'lYtn'n yith. with promises of amendment, but who kaehu, fastened them; i. e. they were yet -upon recovery have returned, Pha- so cast or driven into the sea, that as to raoh-like,to their former impenitence, the event, it was as if they had been worldliness, and sin. But let it not be'fastened' like a tent which is pitched forgotten that these repeated lapses and and fast nailed to the ground. This broken vows are all the while swelling complete removal of the locusts was as our guilt to fearful dimensions, and miraculous as the bringing them on.making us more and more ripe for a Ir Into the Red Sea. Heb. tA]t b'l yam sudden destruction. -1 This death. suph, Sea of Suph, or weedy sea, sea of That is, this deadly plague. Thus, 2 rushes, from the great quantities of seaKings, 4. 40,'And they cried out and weeds and flags which abound upon its said, O-thou man of God, there is death shores. It is called'Red Sea' from its in the pot;' i. e., something deadly. bordering upon the country of Edom, The plague of the locusts was in itself which, in the Hebrew tongue signifies deadly in the sense of having been des.'red.' tructive; but it is -probable that Pha- 21. Even darkness which may be felt.. raoh alluded rather to its apprehended Heb. rllon th' va-yamesh hoshek, that consequences. He may have supposed, one may feel darkness; the same word that famine and pestilence- causing a in the original with that used to express general mortality would follow in the the'darkness' which covered the deep train of the ravages of the locusts. at the time of the six days' creation. 128 -EXODUS, [B. C. 1491, heaven, that there may be. darl- was a.thick darkness i all the ness ver the land of Egypt, ee land of Egypt three days: darknes wChi4 may be fel t. 3 They saw not one another, 22 And Moses stretched' forth.his neither rose any fromhi place fo hand t roward heaven: and there y Ps. 195.28. It was a darkness consisting of thick, 10,'And the fifth angel poured out: his clammy fogs, of vapors and exhalations vial upon the seat of the beast, and his so condensed that they might almost kingdom was full of darkness; and they be perceived by the organs' of touch. gnawed their tongues for anguish.' Some commentators. supposing that hu- 23. Neither rose any from his place. man linfe could not be sustained an hour Heb. T11t1h mittahtav, from that in such a medium, imagine that instead heich was under him. Gr. EK rs KOrfns of-'arkn es tha may be felt,' tle Heb.. avrovfrom' his bed. The meaning prob. phrase may signify a darlmess in which ably is, that no one went out of his men went groping and feeling about for house to attend to his usual business. every thing they wanted. But some. It is probable too. that they were prething of a hylerb.olical character may vented by the heavy and humid state of be allPwed for expressions of this kind, the atmosphere from availing themwhich are not to be pared to the quick. selves of any kind' of artificial light. Considering that the sun was oneof the So Wisdom, chap. 17. 5,'-No powei of deities of Egypt, and that in that coun- fire might give light.' We can scarcely try any darkening of his light in the conceive a' more distressing situation; day time is an extremely rare occur- yet as Pharaoh and his people had rerence we may imagine the consterna- belled against the light of God's word, tionhthat would sieze upon the inhabit- conveyed to them by Moses, it was a ants at such a phenomenon. The cloud righteous thing with God thus to punish of locusts which had previously dark- them with a sensible pre-intimation of ened the land were nothing compared that'blackness of darkness' which enwtl this. It was truly'an horror of ters into the misery of the damned:.; thick darkness.' ~f The children of Israel'had light in 22. There was a thick darkness. Heb. their dwellings. Again God put-a mark-,B Q" T hoshek aphelah, darkness of ed difference between his enemies and obscurity or gloomn; i.e. adarkness of his people. Well is it said of this preternatural density. The expression miracle in tfie apocryphal book above in the original is peculiarly emphatic, quoted, ch. 17.20,21,'The whole world and is, therefore, rendered in the Gr. shined with clear- light, and none, were by three words,'darkness, thick black- hindered'in their labor; over them only ness, and tempestuous gloom.' T-he (the Egyptians) was spread a heavy description which the author of the night, an image ofthat darkness which Btok qf Wisdom, chap. 17. 2, 3, 21, should.afterwards receive them: but gives of their inward terrors and con- yet were they unto themselves more sternation. i ay not be,-altogether con- grievous than the darkness! In allujectural:'They were not only prisoners sion, perhaps, to the gracious discrimiofdaress. and, fottere d. w bdith t b ion here spoken of we find the promof a long nigt, bu t w.ex'e. horribly as- ise, Is. 60. 1, 2,'Arise, shine; for thy tonished liewisq.ea.n,. trobled with light is come, and the glory of the Lord strange apparijtiQns.' Cqepare.ith Mo is risen upon thee. For behold, dark ses'a.ccoupt ofthe nintth pIgue.,the woe ness shall cover the earth and gross of the fifth. apocalyptic vial, Rev. 16. darkness the people, but the Lord sha-l B.i.C 1491.] CHAPTER X. 12; thfee days: zbut all the children of offerings, that we may sacri'fice unIsrael had light in their dwellings. to the LORD our God. 24 t~And Pharaoh called unto 26 Our cattle also shall go with vfoses, and a said, Go ye, serve the us; there shall not an hoof be left LoRD: only let your flocks and your behind;: for thereof must we take herds be stayed: let your b little to serve the LORD our God; and we ones also go with you. know not with what we must serve 25 And Moses said, Thou must the LORD, until we come thither. give us also sacrifices, and burnt- 27 ~ But the LORD c hardened z ch. 8. 22. aver. 8. b ver. 10. c ver. 20. ch. 4. 21. & 14.4, 8. arise upon thee, and his glory shall be do part with any, it is with the utmost seen upon thee? Yet a greater differ- reluctance, like the mariner who casts ence- will hereafter be made between his goods overboard to lighten his ship the righteous and: the wicked, between and keep it from sinking. But while those that fear God, and those that fear Pharaoh would plead for some abate. him not. While the light of his coun- ment, and shrinks from obeying the tenance and the glory of his heaven Lord wholly, Moses, instead of recedshall exhilarate and rejoice the former, ing an iota from his previous-demand, in that state which needs not sun or grows bolder as the crisis approaches, moon to enlighten it' the wicked shall and declares that not only shall the endure the total loss of day, and dwell children go, but also that there shall darkling in perpetual night. There is not an' hoof be left behind-' even now an earnest of the final diver- 25. Thou must give us also sacrifices. sity of lot. The darkness of ignorance Heb. V1]":1 B titten be-yadenu, shalt' and sin enshrouds the one, and the night give in, or into, our hands. It is not of nature clouds all their perceptions; probably to be understood'from this that while the bright shining of the sun of Moses demanded that animals for sacririghteousness sheds its kindly and -re- fice should be given to them from the freshing beams.upon the other. flocks and herds of the Egyptians, but 24. And Pharaoh called unto Moses. that he should freely allow them to take That is, after the lapse of three days their own; that he should throw no of darkness. —f Go ye, serve the Lord,, obstacle in the way of their taking their only let the flocks, &c. The.visitation stock of cattle with them. To give. of the. darkness, so well calculated to into their hands, therefore, is equivaappal and terrify the Egyptians,, corn lent to leaving in- their power and at: pelled' the: king to relax his previous'their disposal. This is evident.from. the determination... Still. he is bent on a drift of the next verse.compromise. He will now permit the 26. Not an hoof be left behind. The children alsoto go, but. the flocks and exact and punctilious obedience of Mo. the. herds must be stayed behind as a: ses to every item of the divine com. security for their return. Thus it is:mandment is here displayed, as an exthat sinners are disposed to make terms ample from following which we should with the Ahnighty, instead of yielding be deterred by no persecution or tyrancheerfully to all his demands. They ny of men. The'not leaving an hoof will consent, under the pressure-ofjudg. behind' intimated, their full and. comments, to part.with some of their sins, plete- egress from Egyptian. bondage, but.not..all. They would rather retain leaving nothing to tempt them to rethem all, if they could do it consistent- turn..# with their hope of heaven, If they 27. He Vonl4 not let them Q, H.Q9 130 EXODUS. [B. C. 1491. Pharaoh's heart, and he would not. spoken well, dI will see thy face let them go. again no more. 28 And Pharaoh said unto him, CHAPTER XI. Get thee from me, take heed to A ND the LR said unto Moses, thyself, see my face no more: for J Yet will I bring one plague in that day thou seest my face, -more upon Pharaoh, and upon thou shalt die.. Egypt; afterwards he will let you 29 And Moses said, Thou hast d Hebr. 11.27. Mh lo abah, was not willing, was -CHAPTER XI. not.persuaded, did not consent, to let 1. And the Lord said unto Moses. them go.- This word, strongly indica- Rather perhaps,'The Lord had said tive of the wilfulness of the king, oc- unto Moses.' From v. 8, it appears that curs here for the first time in the whole Moses, after announcing the eighth narrative. plague, went out from Pharaoh in great 28. Get thee from me, &c.'Has a anger, and yet previously in ch. 10. 29, servant, an agent, or an officer, deeply he is represented as saying to Pharaoh, offended his superior, he will say to'I will see thy face again no more.' It him, Take care never to see my face is consequently to be inferred that the again; for on the day you do that, evil present judgment was denounced to the shall come upon you.''Begone, and king before the close of the last.menin future never look in this face,' point- tioned interview, and the information ing to his own.' Roberts. The firmness respecting it communicated to Moses of Moses exasperated Pharaoh beyond some time previous to that interview. measure. He here shows himself fran- The true construction undoubtedly is to tic with disappointment and rage. He consider the first three verses of this not only dismisses the unwelcome mes- chapter as a mere parenthesis, and to senger with indignation, from his court, connect ch. 11.4, with ch. 10. 29, as a but forbids, upon pain of death, the be- continuation of the same train of nar. holding his face again. A desperate rative. Otherwise there is very great madness and an impotent malice are confusion in the incidents detailed. alike conspicuous in this angry order. The connexion between this and the Had he not had abundant evidence that last verse of the preceding chapter is Moses could plague him without seeing undoubtedly very close, however loose his face? Had he not had time to dis- at first sight it may appear. Moses does cover that an almighty power was work. in effect in these words state the ground ing with Moses, and that it was idle to of the confident and peremptory tone threaten him with death, who was the which he assumed in his reply to Pha. special charge of Omnipotence? But raoh. They give us to understand that to what length of daring impiety will it was not of his own motion that he not a hardened heart bring the presump. then intimated that that should be their tuous rebel!' last interview; for we cannot suppose 29. I will see thy face again no more. that it was optional with Moses whether It is a sad farewell when God, in the to continue or to break off the negocia. personsofhis servants,refuses anymore tions with Pharaoh. Unless divinely to see- the face of the wicked; especial. instructed to the contrary, how did he ly if in so doing he yields to their de- know but that God would have him car. sires. For the manner in which this is ry another message to the king in de. to be reconciled with the subsequent spite ofhis lordly interdict? From this history, see Note onx. 11. 1-3. passage we learn that he was thus in B. C. 1491.] CHAPTER XI. 131 go hence: awhen he shall let you people, and let every man borrow gohe shall surely thrust you out of his neighbour, and every woman hence altogether. of her neighbour, bjewels of silver, -2 Speak now in the ears of the and jewels of gold. a ch. 12. 31, 33, 39. bch. 3.22.& 12.35. ttructed,-that God had informed him as a statement of the reason which exthat the contest with Pharaoh was just isted to give countenance and secure about- to close,-that with one plague success to the measure proposed. Both more he would complete the deliver- Moses and the people were now in high ance of Israel.-~ Yet will I bring estimation with the Egyptians, from its one plague more upon Pharaoh. Fear- having been so clearly evinced.that they ful and wonderful had'been the plagues were the special objects of a divine inwhich the Lord had already brought up- terposition, and accounting this as a on Egypt, but before Moses retires from providential intimation theywere led to the royal presence he has one more, and avail themselves of the favorable imbut one, judgment to denounce to the pressions of their enemies to obtain a incorrigible king. It was of portentous partial redress for their wrongs. As to import, and might well make the ears the true import of the original word for of the haughty rebelto tingle. The sol- borrow,' it is, as before remarked, ch. emtn manner in -which it is announced 3. 22, that of asking, demanding, solito Moses reminds us that whatever aw- citing, without expressly implying a ful succession of plagues we may have promise of restoration, although it can. thus far endured, God may still have not be denied that- there are cases where one in reserve which shall do more it legitimately imports the act of borexecution than all the preceding. rowing, as Ex. 22'.14, 2 Kings 6.5. But 2. Speak now in the ears of the peo- in the present instance it is obvious that pie, and let every man borrow, &c.'Heb. the Egyptians were as voluntary ard as ~152R1 yishalu, ask, demand. On the forward in giving as the Israelites were import of the term see Note on Ex. 3. in receiving, there being no bribe which 22.'We are by no means satisfied that they were not willing to offer in order Moses was required to command the to free themselves from the presence of people to'practise the device here men- men whom they regarded as the cause tioned. We regard it rather, as far as of their calamities, and the natural they were concerned, as the mere pre- effect of the terrible inflictions which diction of a fact which should occur. they had just sustained, would be, for Moses, we conceive, was here directed the time, to render the precious things as-a private individual, and probably in which the Hebrews required of small a covert manner (whence -the Gr. has, value in their sight. When we con-'speak therefore privily in the ears;' sider for how long a period the Israel. i.'e. in a private, not in a public, capa- ites had been impoverished that the city), to start the suggestion among Egyptians might be enriched, and that the people that the present was a favor- now being about to quit the land of their able opportunity to obtain some meas, sojourning with only so much of their ure of that remuneration for years of effects as they could' bind up in their unrequited service'to which they were clothes upon their shoulders' all the justly entitled. The grounds of this property which they left behind' would proceeding are given in the ensuing naturally fall into the hands of their verse2 which is to be taken in immedi- oppressors, we cannot deem it inconi ate gopqoeotion with what goes before, sistent with the divine perfections that 132 EXODUS. [B. C. 1491 3 c And the LORD gave the people I go out into the midst of Egypt favour inthe sight of the Egyptians. 5 And fall the first-born in the Moreover, the man d Moses was land of Egypt shall die, from the very great in the land of Egypt, in first-born of Pharaoh that sitteth the sight of Pharaoh's servants, upon his throne, even unto the firstand in the sight of the people. born of the maid-servant that is 4 And Moses said, Thus saith the behind the mill; and all the firstLORD, e About midnight will I born of beasts. ch. 3.21. & 12.36. Ps. 106.46. d 2 Sam. 7. 9. Esther 9. 4. e ch. 12. 12, 23, 29. Amos-5. 17. f ch. 1. 12, 29. Amos 4. 10. this mqode of possessing themselves of thus rendered the. reverence and awe their dues should be suggested to an in- which his miracles. had inspired- tribujured: people. They took no more than tary to the enriching his people, The they received, they received no. more'servants' and the'people' her,e spoken than they demanded, and they demand. of are undoubt.edly both to be under. ed no more- than- that to which they stood of the Egyptians. were justly entitled. Josephus says, 4. And Moses.said. That is, to Pha.'They alo honored: the Iebrews with raoh, in, coimn.ati tion of ch. 10.29, begifts, some i. order to get them to.de. fore he left the royal presence.. part quickl.y and others on account of:;t About midnight will I go.-out, &c. their neighborhood and the friendship Heb. t'1'1 ani yotzk', I going out,; they hd with them.' It is.evidentfrom, the present future participle. Chal.'I c. 235, 36, that this, account of the will be revealed:in the midst of Egypt.' borrowing of the jewels is inserted here, Arab.'I will. make my Angel to walk by anticipation, as the fact did not oc- through the country of Egypt.' God cur till some time: afterward This was now to.goforth, as he is elsewhere confirms still farther, the idea. above said to come down, in the execution of suggested that these ver.es ar re n- p his judgments. The languagerepresents theticpal,.God himself as the immediate author of 3. The QLord. gfve: the; peaop.e. favor, the tremendous ealamity about to be inc. The influence which should pro. flicted. Hitherto he had plagued Egypt 4u,ce. thq effect here described was too bympeans and:instrments.:' Stretch out signal:and marvellous notto.be ascribed -thine hand;''-Say unto Aaron, Stretch directly to adivine source. The Psalm, forth thine hand with thy, rod.' But ist informss ust 105.,25, that the.hearts now it is,,'I will, go out: intoqthe i-idst of the Egyptians wereturned to hate the of Egypt.. As mercies coming immechosen people,,and here we find the se- diately from the. hand of our heavenly crt agency of heaven controlling the Father are sweeter and better than,those spirits of his- enemies, and prompting that are communicated through the me. them to bestow favors where they might diumof the creature:; so tlre.judgsnents rather-be expected to vent malice, But issuing directly from the stores of the God very often mollifies. the, hearts. divie. wrath, are,. more terrible. and wich he.does not sanctify, andrealizes overwhelming. than those whiuch come t ai1is/afflicted people what is said, Ps. Ithrough any created agency, 1.06.46,:'e miade^theli.also.t~tbe.pitied -5. Allt the first born in th. land of of i tlhe. that, carried them. captive,' Egypt shall die.. It is scarcely possible By, the. same., working, of his qverruling to conceive a denunciation fraught with providence he;maade Moses also' great, elements ofnrore terror than, this. Had inth. esteem0of.the"peoplefEgy pt, and the whqle Egyptian. ntion been dooed B.C. 1491.] CHAPTER XL. 133 to utter extinction, it would indeed have object. lately seen and enjoyed. in per. been a judgment of greater magnitude, fect health; to be forced.to the acknow. and have produced a deeper- impression ledgment of the great and holy Lord upon those that should have beheld it; God by such. a fearful demonstration-of but then one part of. the people would his presence and power! But this was.nopt have survived to.experience the an- not all. The universality of the woe was guishl of. being so fearfully separated to be such as greatlyto enhanceiitshor. from the other. As it was, it was to be rors. Fromevery house the cry ofmisery attend.ed with the most heart-rending was to burst forth. The mighty leveller aggravations. It was to be a blow which was to invade all ranks and conditions. should wound there where the heart is The prince and the peasant, the master most susceptible. The pride, the hopej and the slave,. were alike to confess.the the jopy of every family was to be taken destructiveness of his march. And then from themn. The. bitterness; of fathers tocrown: the whole. was the keen retle.e and.,m0itherst for.their first-born is pro- tion, tba.t all this accumulated-distress venrial:.'Here were Egyptian parents mi.ght:havebeen prevente. How would soon to be found: weeping for their. they now condemn theird.esperate madchildren',because they were not.' It ness in- prooking a power which had was, to be a woe without alleviation so. often and so. forcibly warned them of and without remedy. He that: is sick their danger? If Pharaoh were not past' may.be restored. A body emaciated or feeling, how dreadful must have been ulcerated, maimed or enfeebled, may the pangs which he felt in: the thought again- recover soundnss and: strength, that after: attemtpting to destroy, by Bu.twhat kindly process can reanimate unheard of cruelties,' a innocent: and the breathless, clay, and. give back to helpless.rae of strangers, he had now the arms of motrning affection anu only ruined his o cuntry by his obsti son, a: Arst-born, stricken with death! nate perseverance in impiety and folly? Hope, the last refuge and remedy under- With what: anguish must he have beheld other, evils, was here to be cut, up by his own hopes blasted in their dearest the roots. Again, the blow was to be object, the heir of his. throne and emstruck a;- midnight, when none could pire, because he regarded not the claims see the hqnd that inflicted it and. most of humanity in. the treatment. of his were repqsing,in quiet sleep. Had this vassals? But see the judgment more sleep hee siiently. and* insensibly ex fully considered in the Note on Ex..12. changed forthe. sleep of death, the- cipr 329.-'~. From. the: firstborn of Phacumstancges w;.uld have, been less over- raeh: that sitteth.upon his: throne. That w mhemingly awful But it w.as not to is,, the first.born, whose right it would: b-.so.; Although for three days and have been.to sit upon the throne of the nights.,previously-they hadi been- envel- kingdom as a successor to his father. oped.in, thick darknesss, and: none had: Modern interpreters for: the most. part risen up from.their places, yet now they: refer the expression' that sitteth}upon wereto. be aroused: from their; beds to his. throne' to Pharaoh, but the Targums render what fruitless aid theyy could to of Onkelos. ad Jonatha..understand it' their.expiring. children,. and to mourn of the.heir apparent-qui. sessurus est vyer their slain. What. consternation super thronumr regni. ejus, who is. to sit and' woe coul, be equal to this?.: T. - upon the throne. of his kingdom, — qe.prematurely awakened out of sleep. f The maid-servant: that is. behind: tk. y:the dying groans of a, near; relative: mill.'Most families,2 says Shaw (Tra*. suddenly: smitten; to be presented With. vels, p.231) speaking of the Moors in' t ghastly image o-fdeath -in-a.darling Barbary,.grind their.weat:and barley ~'l.I 1' 134 EXODUS. 13. C. 1491. 6 g And there shall be a great cry doth put a difference between the throughout all the land of Egypt, Egyptians and* Israel. such as there was none like it, nor 8 And kall these thy servants shall be like it any more. i shall come down unto me, and bow 7 h But against any of the children down themselves unto me, saying, of Israel i shall not a dogmove his Get thee out, and all the people tongue, against man or beast: that that follow thee; and after that I ye may know how that the LORD will go out. And he went out from Pharaoh in a great anger. g ch. 12. 30. Amos 5. 17. h ch. 8. 22. i Josh. haraoh in a g 10.-21. k ch. 12.33. at home, having two portable millstones profound tranquillity, - implying that for that purpose; the uppermost of nothing should occur to harm or affright which is turned round by a small ha-n them; they should abide in peace and die of wood or iron that is placed in the safety. - IT Doth put a difference. rim. When this stone is large, or ex- Heb. (r'1 yapleh) wonderfully distin. pedition is required, then a second per- guisheth. See Note on Ex. 8. 22. son is called in to-assist; and as it is 8. Shall come down unto me, and bow usual for the women alone to be con- down themselves unto me, saying, &c. cerned in this employment, who seat Moses has thus recited the words of themselves over against each other with God's message to Pharaoh, but here he the millstones between them, we may begins to speak in his own person, ansee not only the propriety of the ex- nouncing the speedy submission of Pha. pression, Ex. 11. 5, of' sitting behind raoh's servants to him, and their humthe mill,' but the force of another, Mat. ble and earnest request that he should 24. 40, that'two women shall be grind- I depart out of their coasts.' At the ing at the mill, the one shall be taken, same time, we must bear in mind that and thf other left.' Sir John Chardin Moses says this in his representative also remarks, that'they are female character, and that it is to the Most slaves who are generally employed in High in Moses that this submission was the East at these hand-mills; that this to be made. It i's indeed wonderful to.work is extremely laborious, and es- see God thus identifying himself with teemed the lowest employment in the a creature of clay who speaks in his house.' Thus, we find, a translation name, and yet it is unquestionable that from the highest honor to the lowest the Scriptures afford repeated instances degradation described in the following of the same usage of speech.-IT All terms, Is. 47. 1, 2,'Come down and sit the people that follow thee. Heb.'"I in the dust, O virgin, daughter of Baby- ^ i3 asher beragleka, who are at lon, sit on the ground-take the mill. thyfeet. An expressive phrase,ofwhich stones and grind meal.' see the import explained in the Notes 6. And there shall be a great cry. A on Gen. 49. 10, and Judg. 4. 10. Gr. cry of lamentation and mourning, and'Whom thou leadest. Chal.'Who are anguish, a loud and universal'wailing, with thee.' Vulg.'Who are subject to such as never was and never should be thee.' Aben Ezra,'Who are in thy paralleled in that land. The latter power.' Jarchi,'Who follow thy coun. olause of the verse is probably to be in. sel and thy steps.'- 1 I Went out from terpreted on-the same principle with Pharaoh in a great anger. Heb. ih_ that of ch. 10. 14.' bohori aph, in a heat of anger. His 7. Shall not a dog move, his tongue. indignation was justly moved at the A proverbial expression for the most repeated falsehooi of the king, at his B. C. 1491.] CHAPTER XI. 135 9 And the LoRD said unto Moses, these wonders before Pharaoh; IPharaoh shall not hearken unto n and the LORD hardened Pharaoh's you; that mmy wonders may be heart, so that he would not let the multiplied in the land of Egypt. children of Israel go out of his 10 And Moses and Aaron did all land. Ich. 3.19. & 7.4. & 10. 1. mch. 7. 3. n ch. 10.20,27. Rom. 2. 5. & 9. 22. mercenary and cruel disposition, and at it. Every thing had resulted just as God the insolent manner in which he had had foretold. The incredulity and obstihimself been treated by him. But it nacy of men is sometimes made known was mainly in view of the indignity beforehand, that it may not be a surput upon the messages of God that his prise or a stumbling-block when it hapspirit was stirred. He saw in him a pens. proud, obstinate, audacious opposer of the God of heaven, one who had resisted CHAPTER XII. warnings and convictions, judgments We have in the present chapter an and mercies; one who would not yield account of the execution of the fearful to the divine authority to save all the judgment threatened in the preceding, first-born of his kingdom, and who was and in that event of the removal of the now rushing headlong to his ruin. No last obstacle in the way of the exit of wonder that he was provoked with a the Israelites from Egypt. The slaughholy indignation at his enormous sin, ter of the first-born ended for the present and angered, as our Savior himself the controversy with Pharaoh, though afterwards was,'at the hardness of his his subsequent infatuation brought the heart.' But it was a being angry and final stroke of justice upon him in his sinning not.'To be angry at nothing overthrow in the Red Sea. Previously but sin, is the way not to sin in anger.' however to detailing the incidents of Henry. this awful providence, the historian 9, 10. And the Lord said unto Mo- pauses to give us an account of the inses, &c. Rather,'The Lord had said.''stitution of the Passover, which God These two concluding verses appear to himself ordained, not only as a present be designed as a kind of general re- means of safety to his own people while capitulation of the main incidents of the the judgment went through the landy preceding narrative, of which the scope but also as a permanent memorial of is to inform the reader that every, thing the event of their deliverance. As such took place just as God had predicted. the ordinance is perhaps the most reIn - obedience to the divine command markable of all the festivals of the Jew. Moses and Aaron had performed all ish church, and that which is more fre. their wonders before: the king and his quently mentioned in the New Testacourt, and yet according to the previous ment than any other. It consisted of intimation, Pharaoh had turned a deaf three parts; (1) The killing and eating ear, and presented an obdurate heart, to of the paschal lamb. (2) The sprinkall these exhibitions and appeals, most ling of the blood upon the door-posts, stubbornly refusing to let the people go spoken of as a distinct thing, Heb. 11. from under his yoke. It was proper to 28, and peculiar to the first passover. make this statement to preclude any (3) The feast of unleavened bread for lurking impression that such an amazing seven days following. The details will demonstration of divine power had been come before us as we proceed, to which put forth in vain, or that Omnipotence will be appended suitable moral reflec. had been baffled in the contest. Far from tions at the close. 1:36 - ouEXODUS. [B. 0. 1491. CHAPTER XII. b the first month of the year to ^ ND the LORD spake unto Mo- you. so ses and Aaron:in the land. of 3 T Speak ye untoall the congreEgypt, saying, gation of Israel, saying, In the tenth 2 a This month shall be unto you day of this month they shall take the beginning of months: it shall to them every man a lamb according to the house of their fathers, a a ch. 13.4. Deut. 16 1. lamb for an house: 1. And the Lord spake, &c. Better 3. Speak ye unto all the congregation rendered'the Lord- had spoken}' forthis of Israel. Upon retiring from Pharaoh's, oider was given anterioi. to Moses-"last. presence Moses had undoubtedly wit-h interview with Pharaoh, and probably drawn to the land of Goshen to make prior to the three daysS.darkness, as is arrangements for the departure of his inferrible from- the fact of the paschal people, which he now saw to be close lamb being required to be made ready at hand. They had probably been, ga. the fourth day before it- waskilled-. We thering thither by degrees, and unconsuppose, therefore that the above- direc- sciously perhaps forming themselves intion was given' to Moses on the ninth or to an immense caravan, ready to move tenth day of the tonth when the Pass atan h rour'swarning. It:is consequentover was iinmmediately provided:'; then ly to tie; "ongregation,'- the assembled f0oll&oed' the three- days' darkness; on mass of- Israel, that! the order is here the -thirteenth Moses appeared for the given, and there can be no doubt that last time before Pharaoh; and on the the judgments recently exercised upon fourteenth the Passover was eaten. the Egyptians, with themanner in which 2; This'month shallbe unto you the be their own affairs had been conducted, ginning of months;. Ieb.') n"nrv? 1WW had for the present made the Israelites rosh hodoshim, the h'ead'of'months; not- very tractable, and disposed them to reonly first in order, but highest in estima- ceive and follow the directions of Moses tion; the chiefandmost excellent month with the utmost deference' and respect. of tBhe year. This month had former- The order for observing a religious. orly been reckoned the seventh, but was dinance in: such circumstnces as the henceforth to stand the first- of the eccle- Israelites were now in in the midst of siastical year, while the civil year re. the hurry and bustle' of their preparamained unaltered, commencing in Tisri tions for departure, teaches us that;whator September. Thus Josephus:'Moses ever the urgency of the business or cares appointed' that Nisan should be the first that occupy us, still the claims of reli. tmonth; so that this month.sgan the gion are paramount, and that; nothing year, as to' all the solemnities they ob-. should: crowd out the duties of worship served -in honor of'God, although they and'devotion from our minds.-ff Take preserved the- original order of: the to them every man a: lamb. Heb. =1 mionths as to buying and- selling, and seh, which implies either a. lamb or a other ordinary affairs.' This year had kid, as appears from v. 5. —- Accordformerly begun from- the middle of Sept ing to the house of their fathers, The tember: it was henceforward to -begin whole' host of Israel was divided into fromithe middle ofMarch. This alter. twelve tribes.;'these tribes into famiation of style was the special appoint- lies:; and the families into houses;, the mlent.of God,, whose prerogative Anti last being cemposed; of particular indi. ehrist usurps when he -'thiks to change viduals. In one family, therefre there times and laws.' might beseveral"'houses; BC 1491,1 CHAPTER.XIL 137 4 An.d if the household be too blemish, a male of the first year: little for the lamb, let him and his ye shall take it out from the sheep neighbour next unto his house take or from the goats: it according to the number of the 6 And ye shall keep it up until -souls: every man according to his the c fourteenth day of the same eating shall make your count for month: and the whole assembly the lamb..of the congregation of Israel shall 5 Your lamb shall be b without kill it in the evening. b Lev.2. 219, 20,21. Mal. 1.8,14.!ebr. cLev. 23.5. Numb. 9. P. & 28. 16. Deut. 9.14. Pet.. 19. 16. 1, 6 4. According to the number of the Mal. 1. 14; and, of the first year, be. souls. As to the requisite number ne- cause it retains during that period its cessary to constitute what was termed lamb-like harmlessness and simplicity. the'paschal society,' which Moses does The phrase implies rather a lamb that not specify, some light is gathered from falls:somewhat short of a full year, the following passage of Josephus: (J. than one that has reached it. It was W. B. 6. ch. 9. ~ 3.)'These high-priests probably taken at the age when its flesh did so upon the coming of that feast was most tender and grateful. which is called the Passover, when they 6. Ye shall keep it up. Heb. siN1 slay their sacrifices, from the ninth hour hj272~ 5 Qt ve-hayah lakem lemishtill the eleventh; but so that a company mereth, it shall be to you for a keeping, of not less than ten belonged to every or reservation. It was to be singled out sacrifice: (for it is not lawful for them from the rest of the flock on the tenth to' feast singly by themselves;) and day of the month, and kept apart till the many of us are twenty in a- company.' fourteenth, when it was to be slain.--- r Every man according to his eat-'W The whole assembly of the congregaing. Heb. -I 1D~ D Jm ish lephi tion shall kill it. Not that thewhole asoklo, every man according to the mouth sembly of the congregation were to kill of his eating. That is, in making out a one lamb, but each house their several suitable number to participate of the lambs. As this however was to be done lamb, or form the paschal society, ye throughout the whole congregation, at shall include every one who is capable the same time, it is spoken of as a single of eating a certain quantity, to the ex- act, and the collective singular for the ception of the sick, the very aged, and plural employed. —r Shall kill it in the the very young. This quantity the Jew- evening. Heb. t'VS-P t I bben ha.ar. ish writers say was to be equal to the bayim, between the two-evenings. That size of an olive. is, in the afternoon between the time of 5. Without blemish. Heb.. h 7Z ta- the' sun's beginning to decline, which minm, perfect; i. e. entire, whole, sound, was called the first evening, and that having neither defect nor redundancy of of his setting, which was termed the parts, unsoundness of members, or.de. second. The usual time doubtless was formrity'of aspect. See this more fully the middle point between noon and sunexplained, Lev. 22.21-24. This has a set, or about three o'clock in the after, typical reference to Christ, who is call- noon. Thus Josephus, speaking of the ed, 1 Pet. 1.19,'A Lamb without blem.- Passover:'They slay their sacrifices ish and without spot.'- T- A male of from the ninth hour (three oclock) to the first year. Heb. I D p: ben sha- the eleventh, (five ozclock.)' Thus al. nah, son of a year. A male, as being so the Talmud:'They slew the daily accounted: more excellent than a female, (evening) sacrifice at the eighth hour 12* 138- EXODUS. [B. C, 1491. 7 And they shall take -of the that night, roast with fire, and blood, and strike it on the two side- d unleavened bread; and with bitposts, and on the upper door-post of ter herbs they shall eat it. the houses,wherein they shall eat it. d ch 34. 25, Deut. 16- 3. Numb. 9. 11. 8 And they shall eat the flesh in 1 Cor. 5. 8. and a-half, (or half past two,) and of- better things than the blood of Abel.' fered it up at the ninth hour and a-half, It is better than the blood of the Pass. (or'half past three.) But on the eve of over-lamb, for it effects for us a far the Passover they slew it at the seventh greater deliverance than that of the Is. hour and a half, (or half past one,) and raelites; it redeems us from the bondoffered it up at the eighth hour and a age of Satan and sin, from the fear of half, (or half past two.)' And Maimo- death and hell.- I On the upper doornides informs us that the paschal lamb post of the houses. Heb. ^]'ipv i was slain and offered up immediately al hammashkoph; i. e. the lintel, or that after the usual time of killing and offer- part of the door-frame which lies across ing up the evening sacrifice. In like the door-posts over head. The Hebrew manner our blessed Lord, who is the word in its radical signification denotes'true Passover slain for us,' was con- looking, and may here imply a part demned soon after the sixth hour, John, of the door-frame which was peculiar19. 14; i. e. after our twelve at noon, ly prominent and conspicuous, which and he died soon after the ninth hour, would naturally be looked at. Others, Mat. 27. 46. 50; i. e. after our three in however, suppose, with perhaps more the afternoon, plausibility, that the term carries the 7. Strike it on the tuwo side-posts. import of looking through, and implies Which was done by means of the hys. that the Egyptian houses had lattices sop-branch. This was to be done as a or windows over their doors, through mark of safety, a token of deliverance, which it was customary for the inmates that the destroying angel, when passing to look upon hearing a knock. It was through the land to slay the first-born not to be sprinkled upon the threshold, of the Egyptians, might see and pass perhaps out of regard to its typical im. over the houses of the Israelites, and port, to intimate that the blood of Christ spare their families. They were sin. is not to be trodden under foot, or count. ners as well as the Egyptians, and God ed by any as an unholy thing. might justly have punished them for 8. Roast with fire. Because it could their sins by taking away the lives of sooner be made ready by roasting than their first-born. But he was pleased to by boiling. This circumstance constishow them mercy, and accept the life tuted a marked difference between the of a lamb as a substitute. Its blood Passover-lamb and all the other peacewas the signal of this, and all who offerings, the flesh of which was usually obeyed the command of God and relied boiled, in order to be eaten both by the on his protection, were secure from the people and the priests, as something adstroke of the avenger. Nothing could ditional even at the paschal solemnity. be a more significant and striking em- Wherefore in 2 Chron. 35. 13, the two blem of the application of Christ's blood kinds of offerings are accurately dis. to the guilty conscience as the sole tinguished:'And they roasted the pass. means of deliverance from the wrath over with fire according to the ordi. to come. In him we have redemption nance: but the other holy offerings sod through his blood. His is the true they in pots, and in caldrons, and in'blood of sprinkling, which speaketh pans.' Whether any more satisfactory B. C. 1491.] CHAPTER XII. 139 9 Eat not of it raw, nor sodden fire; his head with his legs, and at all with water, but e roast with with the purtenance thereof. e Deut. 16. 7. moral reason can be assigned for this bitter herbs. Heb, tn'jt merorim, order, than that the extremity of our bitters, or bitternesses. That is, with Savior's sufferings from the fire of God's bitter things, bitter ingredients; alludwrath might be thereby affectingly de- ing doubtless to herbs, such as succory picted, we pretend not to say.-IT With or wild lettuce, as it is rendered in the unleavened bread. This also was ordered Vulgate, although some commentators for the s'ake of expedition, Deut. 16. 3, have imagined that not herbs, but a bitas both Abraham and Lot, in preparing ter or sour sauce, like that mentioned by a hasty meal for their visiters, caused the Evangelist in which Jesus dipped the unleavened cakes to be made. The sop which he gave to Judas, John, 13.26, original term is supposed to be derived is meant. But this is less likely, as the from a word signifying topress, squeeze, Talmudists enumerate the different speor compress, and is applied to bread des- cies of herbs allowed to be eaten with titute of the fermenting matter, because the paschal lamb, among which were it has its parts closely compressed to- the lettuce, the endive, the horehound, gether, and becomes what we common- &c. In modern times, in England and ly call heavy. So, on the other hand, some other northern countries, we are our English word'leaven,' is formed told that horse-radish is used. The Is. from the French' levain,' which is de- raelites were probably commanded to rived from the verb' lever,' to raise up, eat these bitter herbs on this occasion the effect produced upon dough by leaven in remembrance of their afflictions in rendering the bread light and spongy. Egypt, where their lives had been made The use of unleavened bread as a per. bitter. petual observance in the paschal cele- 9. Eat not of it raw. That is, half. bration may have been designed to re- roasted, or superficially done, having mind the chosen people of their leaving some of the blood remaining in it. Egypt in such haste as to be obliged to With the express prohibition, Gen. 9.4, carry their unleavened dough with them. against eating blood before them, they It is also not unreasonably to be infer- scarcely needed to be warned against red from one or two passages in the eating flesh absolutely raw. But in the New Testament, that a mystical mean- hurry with which the first passover was ing was couched under this circum- observed, and with so- great a number stance. Leaven is a species of corrup- of paschal lambs, it might easily haption, caused by fermentation, and tend- pen that some of them would be but iming to putrefaction. For this reason it perfectly done, unless specially admonis said of our Savior, Luke, 12. 1,'He ished on that score. —-- Nor sodden began to say unto his disciples first of at all with water. Not boiled at all. all, Beware ye of the leaven of the Pha- Sodden is the past participle of seethe, risees, which is hypocrisy.' Paul also to boil. Should it be deemed superin 1 Cor. 5. 7, 8, says,'Purge out there- fluous to say' sodden, or boiled, with fore the old leaven; for Christ our pass- water,' there being no other way sup. over is sacrificed for us; therefore let posable in which the flesh of animals us keep the feast, not with the old leav- would be boiled, it may be observed in en, neither with the leaven of malice and reply, that the Heb. word ~I1 bashal wickedness; but with the unleavened is applied both to roasting and boiling, bread of sincerity and truth.' —-- With and Moses, in order to take away the 140 EXODUS. [B.. 1491. 10 fAnd ye shall let nothing of 1-1 ~And thus ye shall eat it; with it remain until the morning: and your loins girded, your shoes on that which remaineth of it until your feet, and your staff in your the morning ye shall burn with hand: and ye shall eat it in haste; fire. g it is the LORD'S passover. fch. 23. 18. & 34. 25. g Deut. 16. 5. ambiguity,adds the specification'with them to the girdle, so as to leave the water;' as also in naming its opposite leg and knee unembarrassed when in in the next clause, he says,' roast with motion. An Arab's dress consists genire.- TT... With the purtenance thereof. erally of a coarse shirt and a woollen Heb. IStlp j al kirbo,. with his midst, mantle. The shirt, which is very wide or inwards; meaning that the lamb and loose, is compressed about the waist was to be roasted whole and entire. by a strong girdle generally of leather, Neither the head nor the legs were to the cloak being worn loose on.ordinary be separated, nor the intestines remov- occasions. But in journeying or other ed. It may be supposed however that exertion, the cloak also is usually conthese last simply included the heart, fined by a girdle to which the skirts are lungs, liver, kidnteys, &ce and not the drawn up and fastened. When manual intestinal canal. exertion is required, the long hanging 1. Ye shall let nothing of it remain. sleeves of the skirt are also disposed of Lest it should be appropriated to a su- by the ends of both being tied together perstitious use, and also to prevent pu- and thrown over the neck, the sleeves trefaction; for it was not meet that a themselves being at the same time tuckthing offered to God should be subjected ed high up the arm.' Pict. Bib.to corruption, which in such hot coun- TT Shoes on your feet.'This was antries it must speedily undergo. Thus other circumstance of preparation for a the body of our Lord' saw ro corrup- journey. At the present time Orientals tion -Ps. 16. 10, Acts, 2. 17 and it was do not, under ordinary circumstances, his body which was prefigured by the eat with their shoes or sandals on their paschal lamb. feet, nor indeed do they wear them inIl. With your loins girded.' That doors at all. This arises not only from is, as persons prepared for a journey. the ceremonial politeness connected The inhabitants of the East usually with the act of sitting unshod; but from wear long and loose dresses, which, the fear of soiling the fine carpets with however convenient m postures of ease which their rooms are covered. Be. and repose, would form a serious ob- sides, as they sit on the ground cross. struction in walking or in any-laborious legged, or on their heels, shoes or san. exertion, were not some expedients re- dals on their feet would be inconveni. sorted to, such as those which we find ent. To eat therefore with sandalled noticed in Scripture. Thus the Persians or shod' feet is: as decided a mark of and Turks, when:journeying on horse- preparation for a journey as couldwell back tuck their skirts into a large pair be indicated. But perhaps a still bet. of trousers, as the. poorer sort also do ter illustration is derived from the fact, when travelling on. foot.: But the usage that the ancient Egyptians,, like the of the Arabs, who do not generally use modern Arabs, did not ordinarily weal trousers, is more analogous to the prac- either shoes: or sandals. In their sculptice described in the Bible by'girding tures and paintings very few figures ocup the. loins.' It consists in drawing cur withsandalled feet; and aswe may up the skirts of the vest and. fastening presume, that in the course of 215 years' B C. 1491.} CHAPT.R XI. 41 1i For I h will pass through the of Egypt, both man and beast: and land of Egypt this night, and will i:agamnst all the gods ofEgypt I will smite all the first-born in the land execute judgment: kl am the LoRD. h ch. 11.4,5. Amos 5.17.'.Numb. 33.4. kch. 6.2. the Israelites had adopted this and general one of powers, principalities, other customsof the Egyptians, we may dignities, whatever in fine constituted understand that (except by the priests) the grand objects of their dependence, sandals were only used during journeys, whether divine or human. Arab.'All which would render their eating the the objects of adoration' These should' passover,with sandalled feet, a still all, by the stupendous judgments of this stronger mark of preparation than even night, be turned to. confusion together, the.previous alternative.' Pict. Bible. and their votaries covered with indeli. It.does not appear that the directions ble shame, What could be a more siggiven in this verse were held to be bind- nal infliction upon the gods of Egypt ing in the subsequent observance of the than the complete exposure of their im. paschal rite. It is clear, at least, that potence to aid their worshippers in a our Savior and his Apostles celebrated time of need? We have elsewhere but the Passover in a sitting or recumbent a single allusion to this incident of the posture, denoting, ease and security, the divine visitation) and that is not of a contrary of the urgent haste of the Is- nature to afford us any help to a more raelites on this occasion.-~~, It is the minute explanation. Num. 33. 4,'For Lord's passover, Heb. nt pesah, leap, the Egyptians-buried all their first-born, or transition. So called from the figu- which the Lord had smitten among rative destroying angel's passing over them; upon their gods also the Lord the blood-marked houses of the Israel- executed judgments.' There is a tra~ ites. The legitimate signification of ditlon among the Jewish doctors, which the original is to leap or skip over. A may be well founded, that the idols or phraseology constructed with reference the Egyptians were on that night deto this incident occurs Amos, 7. 8,' I molished. Thus Pirke Eliezer, ch. 48, will not pass by them any more;' i. e.'When Israel came out of Egypt, what I will not grant them exemption any did the holy blessed God do?: He threw more;intimating how often he had down all the images of their abomio passed by- them, as now, while his nations, and theywere broken in pieces' judgments were abroad. Gr. 7raaa. Targ. Jon.'Their, molten images were 12.' wil. pass through the land of dissolvedand melted down,.their images tEgYt.: That is, in the infliction of my of stone were dashed in pieces, their wrath. Chal,'I will reveal myselfin images made of earth were crumbled. the land of Egypt.' Arab.'I will make into bits, and their wooden ones reducedmanifest my Angel.' Thus Amos, 5. 17, to ashes.' Artapanus in Prep. Evang.'And in all vineyards shall be wailing; of Eusebius, 1. 9. c. 27, goes so far as to. for Iwill' pass through thee, saith the affirm, that most of the Egyptian tem. Lord';i. e. in desolating judgment. —- ples were overthrown on this occasion Against all the gods of Egypt I will and from the allusion in Isaiah, ch. 1. execute judgment. Heb. bS 3 1-, to the idols of Egypt being-moved at bekol-Eiohim, by which may be meant the Lord's presence, the idea is pernot only the objects of their idolatrous haps not ill founded. It would be a worshiip, but also the princes or gran, singular fact should the truth. prove to dees of the nation. Probably the most be that the traces of violent wrenchings appropriate sense of the term is the and disruptions, now so evident in the 142 EXODUS. [B. C. 1491. 13 And the blood shall be to you for amemorial; and ye shall keep for a token upon the houses where it a m feast to the LoRD throughout ye are.anrd when I see the blood, your generations: ye shall keep I will pass over you, and the plague it a feast by an ordinance forshall not be upon you to destroy you, ever. when I smite the land of Egypt. ch. 13.9 mLev. 3.4,5. 2Kings23.21i 14 And-this day shall be unto you nver. 24.43. &ch. 13.10. massy ruins of the temples of Upper junctionis even now attended to by and Lower Egypt, should have happen- modern Jews with the most scrupulous ed: at the very time of which we are precision. The master of the family, now speaking. searches every corner of the house with 13.:When Isee the blood, I will pass a candle, lest any crumb of leavened over you. Heb. l'l1rM'S pasahti; the bread should remain, and whatever is original word- from which nit pesah found is committed to the fire; and after passover is derived, and a different one all, apprehending that some may still from that rendered'pass through,' in remain, he prays to God that, if any the preceding verse. Gr. aeraao vas, leaven be still in the house, it may beI will protect you. Chal. I will com- come like the dust of the ground. Exmiserate, or spare you.' —-.T To des. traordinary precautions are also used troy you. Heb. flnl7hW lemashith, in preparing the unleavened bread, lest for-a corruption or destruction. there should be any thing like leaven T Ye shall keep it a feast to the Lord. mixed with it, or any kind of fermenta. Heb. an iJl tlrn haggothem otho tion take place in it. See Jennings' hag, ye shall festivally keep it a feast.' Jewish Antiquities.' Two distinct - T By an ordinance for ever. Heb. words are employed to signify'leaven' ti.Y rlpt hukkath olam) a statute of in this verse, the former of which't eternity; one to be observed as long as seor, properly imports leaving or re. the legal economy should subsist. mainder, and is rendered by Ainsworth, 15. Seven days shall ye eat, &c. That the most exact of all translators,'old is, seven'days commencing on the day leaven, to which Paul alludes, 1 Cor. 56 after the killing of the passover, or the 7,'Purge out therefore the old leaven,' fifteenth day of the month. The feast of &c. The other tI'n hometz, is so unleavened bread was in fact a distinct called from a word signifying sourness. ordinance from the passover, though The terms, perhaps, have allusion to a following immediately upon it. This two.fold species of spiritual leaven, the law respecting the feast of unleavened one hidden and secret, or hypocrisy, bread, though given before the depar- Luke, 12. 1, the other open malice and ture from Egypt, seems not to have wickedness, Cor. 5.8, or wickedpersons, gone into effect till after it.- r Ye as David, Ps. 71. 4, calls the malicious shall put away. Heb. JIt}In1 tashbi- and unrighteous man;, hYl hometz, a thu, ye shall cause td cease. Gr. aea- leavener, though rendered in our transvleLre, ye shall abolish or cause to dis. lation'cruel man.' Thus also Ps. 73. appear.'This was probably to com- 21, he terms the heart infected with-ermemorate the fact that the Israelites ror and filled with vexation,'leavened,' left Egypt in such haste, that they had although our version'has'grieved.'no opportunity to leaven their dough I That soul shall be cut off. Shall be (v. 39), and were-consequently obliged, excommunicated from the society and in the first instance, to eat unleavened privileges of the chosen people, either cakes, (Deut. 16. 3). The present in- by the public act of the proper officers, 3. C. 1491.] CHAPTER XTI. 143 15 o Seven days shall ye eat un- 18 Ts In the first month, on the leavened bread; even the first day fourteenth day of the month at even, ye shall put away leaven out of ye shall eat unleavened bread, unyour houses: for whosoever eateth til the one and twentieth day of leavened bread, from the first day the month at even. until the seventh day, p that soul 19 t Seven days shall there be no shall be cut off from Israel. leaven found in your houses: for 16 And in the first day there shall whosoever eateth that which is be q an holy convocation, and in the leavened, u even that soul shall be seventh day there shall be a holy cut off from the congregation of convocation to you: no manner of Israel, whether he be a stranger, work shall be done in them, save or born in the land. that which every man must eat, 20 Yeshall eat nothing leavened: that only may be done of you. in all your habitations shall ye eat 17 And ye shall observe thefeast unleavened bread. of unleavened bread; for r in this 21 ~ Then Moses called for all self-same day have I brought your the elders of Israel, and said unto armies out of the land of Egypt: them, x Draw out, and take you a therefore shall ye observe this day lamb, according to your families, in your generations by an ordinance and kill the passover. for ever. s Lev.23.5. Numb'. 28.16. tExod. 23.15. och. 13. 6, 7. & 23. 15. & 34. 18, 25.. Lev. 23. & 34.18. Deut. 16. 3. 1 Cor. 5.7, 8. u Numb. 5,6. Numb. 28.17. Deut. 16. 3,8. 1Cor. 9.13. xver.3. Numb. 9. 4. Josh. 5. 10. 5.7. P Gen. 17. 14. Numb. 9. 13. q Lev. 23. 2 Kings 23. 21. Ezra 6. 20. Matt. 26.18, 19. 7,8. Numb. 28. 18,25. rch. 13. 3. Mark 14. 12,-16. Luke 22. 7, &c. or by the direct hand of God himself. the strength or bone of this day. See See Note on Gen. 17. 14. Note on Gen. 7. 13.- Have Ibrought, 16. An holy convocation. Heb. "'Ih &c. As the deliverance of the Israel. 1272 mikra kodesh, a convocation of ites had not yet been actually accom. holiness. By the prohibition of secular plished, this phraseology is doubtless work, it appears that these days were adopted on the ground of the certainty to be regarded as proper sabbaths, with of the event in the view of the divine the exception that on these days meat mind, and as the matter of his promise. might be dressed, which was unlawful 18. Ye shall eat. Ye shall begin to on the Sabbath, Ex. 16. 23, 24. The eat. original for'convocation' comes from a 19. Whether he be a stranger or born verb MJ:t kara, signifying to call, to in the land. As'strangers,' strictly so make proclamation, and implies the called, or foreigners, were not permitted summoning the people together by the to partake of the Passover unless pre. sound of the trumpet, as is intimated viously converted and circumcised, v. Num. 10.2,'Make thee two trumpets of 43, 44, the word must here be under. silver-that thou mayest use them for stood of gentile proselytes in contrathe calling of the people;' the same distinction from native-born Israelites. word as that here rendered' convoca- 21. Draw out and take you a lamb. tion.' r Save that which every man Heb. l~tl mishku. Draw out from must eat. Heb. WM3 i: kol nephesh, the folds. Of this word, which is freevery soul; i. e. every person. See quently employed in the sense of draft. Note on'Gen. 14.21. ing or making a levy, see a full expla17. In this selfsame day. Heb. 1.ZY nation in the Note on Judg. 4. 6.nl trln be etzem ha-yoa haz-zeh,'inn f Kill the passover. That is, the lamb 144 ExoDUs. [B. c. 1491. 22 Y-And ye shall take a bunch of come in unto your houses to smite hyssop, and dip it in the blood that you. is in the bason, and zstrike the li- 24 And ye shall observe this tel and the two side-posts with the thing for an ordinance to thee and blood- that is in the bason: and to thy sons for ever. none of you shallgo outat the door 25 And it shall come to pass, when of his house until the morning. ye be come to the land which the 23 aFor the LORD will pass through LoRD will give you, d according as to smite the Egyptians; and when he hath promised, that ye -shall he- seeth the blood upon the lin- keep this service. tel, and on the two side-posts, the 26 e And it shall come to pass, LORD will pass over the door, and when your children shall say unto b will not suffer c the destroyer to you, What mean ye by this service? YHebr. 11. 28. z ver. 7. a ver. 12. 13. b Ezek. 9.6, Rev. 7. 3& 9.4. C 2 Sam. 24. 16. 1Cor. d ch. 3.8,17. ech. 13. 8, 14. Dent. 32.7. 10. 10. Hebr. ll 28...- Josh. 4. 6. Ps. 78. 6. of the Passover; the animal slain being pect God's salvation must abide by, the called, by a figure of speech, by the terms on which he has declared it his name of the institution of which it con- purpose: to grant it. stituted a leading feature. In accord- 23. When he seeth the blood, &c. No ance with this, we often meet with the destroyer can smite unless God first phrase'to eat the Passover,'to prepare grant him a commission. And the Most the Passover,' &c.; and in like manner High always recognises his own mark the word'covenant' is used for the upon those who bear it, and while they sacrifice offered in making the cove- are'passed over' and spared in the visi. nant; the'rock' that followed the Isra. tation of his wrath, all others must elites'was Christ;' and -the'bread and expect to fall under the stroke of his wine' of the sacrament are the' body breath. -T Will not suffer the deand blood' of Christ. stroyer to come in, &c. By this is gen. 22. Ye shall take a branch of hyssop. erally understood a destroying angel. A plant growingabout a foot and a half But as the term'angel' is often employhigh, having bushy stalks, terminated ed figuratively as a personification of by spikes of flowers, and leaves of an divine judgments, we have no question aromatic smell, and warm, pungent that this is the preferable senxse here. taste. It grows in great plenty on the But as the subject has already been fully mountains near Jerusalem.. From its discussed in another place (Note on Ex. growing in bunches,- and putting. out 3. 2.), it will be unnecessary to recite many suckers from a single root, it was the arguments again in connexion with well adapted to the purpose here men- this passage. tioned'as also for purifications of differ 25. Ye shall keep thi serviee. That ent kinds.- 11 None of.you shall go is, with the exception of those circurm out.. This injunction seems also pecu0 stances of the ordinance which in their liar to this first Passover, as the reason own nature were confined' to the first infor it did not exist afterwards.- In allu stance of its celebration.. sion to this language the prophet says, 26. When your childrensay Unto yAus Isa. 26. 20,'Come,: my people, enter What mean ye by this service? Heb. thou into thy chambers, and shut thy MD i I TI iT'Y T t m'iah ha.abodah doors about thee;. hide thyself as it hazzoth lakem, what this serv'iee to o? were for a ittle momenta until the in- i. e. what does it signify? The annual dignation be overpast.' Those who ex- observance of this ceremony was well B./. 1491.] CHAPTER XII. 145 27 That ye shall say, ft' is the commanded Moses and Aaron, so sacrifice of the LORD'S passover, did they. who passed over the houses of the 29 ~ iAnd it came to pass, that children of Israel in Egypt, when at midnight k the LORD smote all he smote the Egyptians, and deliv- the first-bornin the land of Egypt, ered our houses. And the people Ifrom the first-born of Pharaoh that g bowed the head and worship- sat on his -throne, unto the firstped. born of the captive that was in the 28 And the children of Israel went away, and hdid as the LORD had ich. 11.4. k Numb. 8.17. & 33.4. Ps. 78.5. & 105. 36. & 135.8. & 136. 10. Ich. 4.23. & fver.11. gch.4.31. h Hebr.11.28. 11.5. calculated to secure the perpetual re. 28. And the children of Israel went membrance of the events which it cele- away and did as the Lord commanded. brated. The various rites and usages This was a very proper sequel to the connected with it were so peculiar, they professions implied in their bowing and made such an inroad upon the ordinary worshipping. Unless followed by a routine of domestic life, that the curi. prompt and candid obedience our acts osity of children would be naturally ar- of external reverence are a' bodily exrested, and they would be led to: inquire ercise that profiteth little.' into the reasons of such strange pro. 29. At midnight the Lord smote all ceedings. This would afford to parents the first-born, &c. Had this judgment the opportunity to acquaint their off- been executed by an angel, it would spring with the origin and import of the have been natural for the writer here to solemn service, and to impart to them have said that the angel went forth at all: those related instructions which midnight and smote all the first-born of were so important to be received into the Egyptians, both of men and cattle. their opening minds. The inquisitive- But it is ascribed directly to the: Most ness- of children when it flows in this High himself, as no doubt it is to be unchannel, prompting them to learn the derstood. Indeed it is difficult, if not reasons of religious services and the impossible, to conceive of such an effect meaning of the various solemn ordi- wrought at one and the same time all nances which they behold, is always to over Egypt by the agency of a single be encouraged. Indeed we see not how angel. We are obliged to conceive of pious parents at this day can take their him in this work as passing from house children to witness the common ordi- to house in at least successive moments nances of the Christian Church,viz.bap. of time, and as we may suppose that tism and the Lord's supper, and consider there were many thousands slain, we their duty discharged without explain- see not how they could all have been ing to them the nature of those solemn said to perish at the hour of midnight, rites, and endeavoring to impress upon as they undoubtedly did. On the whole their minds the duties and obligations there can be no question we think that which they involve. the judgment in v. 23, is personified. 27. The people bowed the head and But how shall we adequately conceive worshipped. That is, when all these of the complicated horrors of that fearinformations and instructions were corn ful night? The groans of the dying, municated to them by the elders; for it mingled with the shrieks of the living, seems from v. 21, that Moses' address broke in upon the stillness of the night, was made to the people through the and from the imperial palace to the elders.' poorest hovel, lamentation and- mourn, VoL I 13 146 EXODUS. [l, C. L491. dungeon; and all the first-born of a m great cry in Egypt: foa there cattle. was not a house where there was:30 And Pharaoh rose up in the not one dead.ight, he, and all his servants, and m h.il.6. Prov.. 13. Amos 5.7, Jam. all the Egyptians; and there was 2. 13, ing and woe were heard throughout the been written, space for repentance had length and breadth of the land! Three been afforded, warnings had been given; days and three nights previously they but all had been qnavailing, and now had been wrapped in gloomy darkness, nought remained but that justice should even darkness which might be felt, and do its desolating work. And similar no one had.ri'sen up that night from his will the'issue be with those who afplace. But now they were aroused from ter their impenitent hearts treasure up their. beds to render what aid they wrath against the day of wrath. If could, though all in vain, to their ex- they turn not he will whet his glitterpiring children and brothers and sisters. ing sword, and a great ransom will not The blow was universal and irresist- then deliver them. ible. There was no discharge in that 30. Not a house where there was not warfare, and no respect of persons in one dead. As it is somewhat difficult ~the indiscriminate destruction of the to suppose that in every house in Egypt appointed victims. All the first.born, every first-born child was still alive, fromman in the vigor of manhood to the present expression is probably to the infant which had just been born, be taken with some qualification. We died i- that hour of death. The stay, may either suppose' house' in this case the comfort, the delight of every fami. equivalent to' family,' or the phrase ly was annihilated at a single stroke! may be classed with those absolute And how natural was it for them in modes of speech which are yet to be such a scene of carnage to fancy that understood comparatively. We have al. they were all doomed to destruction, ready noticed a striking usage of this and that the work of death w'ould not kind in what is said of all the cattle,' cease till they had all,perished? But and'all the herbs,' in ch. 10. 15. In fact et.si not fail to recognise the right- the universal negative or affirmative eous retribution, as well as the awful terms'none' and'all' are yery frequent. terrors of the Almighty in this visita- ly to be understood with exceptions, es. tion. The Egyptians had killed the chil. pecially when such exceptions are so few den of the Lord's people, and now their as scarcely to deserve notice when coin. on children die before their eyes. Is- pared with the cases in which the proraelitish mothers had wept over the position holds good. Thus it is said, cruel deaths of their infants, and now Ps. 53. 3,'There is none that doeth Egyptian mothers wept for the same good;' i. e. scarcely any one. So Jer woe. Upwards of eighty years before 5.1,'Run ye to and fro through the had that persecution begun,but the Lord streets of Jerusalem, and see now, and visits the iniquities of the fathers upon know, and seek in the broad places the third and fourth generation of them thereof, if ye can find a man, if there that ate him, and now the day of his be any that executeth judgmnent, that vengeance and recompense was come.. seeketh the truth;' which has a strong The cry of these:slaughtered innocents negative implication, and yet we can. had risen up,'How long, 0 Lord holy not doubt that there were actually pious and true, dost thottnot judge and avenge men then living in Jerusalem, especiourMbloodY A book of remembrance had ally the prophets. On the same prici. B. 0.1491.] CHAPTER XII. 147 31 ~ And n he called for Moses your herds, as ye have said,and be ahd Aaron by nighti and said, Rise gone: and qbless me also. up, and get you forth from among 33 r And the Egyptians were urmy people, o both ye and the chil- gent upon the people, that they dren of Israel: and go, serve the might send them out of the land in LoiRD, as ye have said. haste; for they said, sWe be all 32 Also take your flocks and dead men. ich 11.1. Ps. 105.38, och. 10. 9. Pth. qGen. 27. 34. rch. 11. 8. Ps. 105. 38 10.26. s Gen. 20. 3. pie it is said 1 Sam. 25.1,'And Samuel by invoking the blessing of God upon died; ald all the Israelites tere gath. him. Chal.'Pray for me also,' Arab. ered together and lameited him, and'Cause me to receive indulgence.' The buried hi m;: i. e. the body of the na- oppressor is here taught that the Israel tion; not ih the most literal sense every of God is not only a blessedj but a bless. individual. In like manner, John, 12. ing people, and that it is highly desir19,'The Pharisees therefore said among able to have the benefit of their inter. themselves, Perceive ye how ye avail cessions. Yet the sequel shows clearly nothing? behold, the world is gone after that even now he was not penitent. He himl:' i.e. the great mass of the people. submitted not in heart, nor sincerely We may suppose therefore that all that humbled himself before God. He let is iiplied in the present case is, that them go by constraint and most unwil. nearly every house in Egypt had one or lingly. He would still have held out if more slaini in it. he had dared, and he yielded only be31. CalledforMoss and Aaron. As cause he could oppose tho longer. He Moses had before this withdrawn from mtiade a forced show of obedience, buthis the presence of Pharaoh, With the de- heart was as hard and rebellious as ever. termfination to see his face no more, 33. And the Egyptians were urgent. this must be understood to mean that Heb. t3t2t inritl vattehezak Mitz. Pharaoh sent his sevtants or deputies rairm, and Egypt uas strong upon them; to Moses and Aaron, and thus commu. the same word in the original with that nicated his message to them. See Note which is, for the most part, applied to on Gen. 49. 1. This was a striking ful, the hai'dening (strengthening) of Pha, filment of Moses' previous declaration, ftoli's heart, implying a most vehement, ch. II. 8, aid clearly proving that he p.resifg urgency. Gr. karlrtao.vro. Pg. then spake tindei a divine impulse, 1t0. 38,'Egypt was glad when they de.'Anid all these thy servants shall ctme parted: for the fear of them fell upon down uito iffe, -ald bow down themi-f them'ti Jerus. Targ.'The Egyptians selve- utto me, saying, Get thee out, said) If Israel tarry one hour, lo, all the and all the people that follow thee.' Egyptians are dead men.' For ought 32. Also take yotu flocks, &c. Pha, they ktiew, the plague they had experiro6h's pride is nlo ecttuially humbled, enced might be but the precursor of an. and he ~urerfdefds at discretion. He other still moe: dreadful, that would yields tfitreservedly to all that Moses sweep off the whole population in a had ilsisted on) and even betrays so mass.'When death comes into our much "f a guilty conscienceas to beg houses, it is seasonable for us to think an interest in his prayers; for this is of otr own mortality. Are our relavidenttly to be understood by the r^, tions dead? It is easy to infer thence qlues thit Moses would bless hii also. that we are dying, and in effect already He desired that Moses would bless him dead men.' Henry. 148- EXODUS. [B. C. 1491. 34 And the people took theirl according to the word of Moses: dough before it was leavened, their and they borrowed of the Egyptians kneading troughs being bound up in tjewels of silver, and jewels of their clothes upon their shoulders. gold, and raiment. 35 And the children of Israel did tch. 3. 22. & 11. 2. 34. Their kneading-troughs being be adopted, The- habit is very natural bound up, &c. Heb. tD~IUw misha- of identifying oriental utensils with our rotham, prop. relics. Targ. Jon.'What own when the same name is given to was left of the unleavened bread and both, although the ideas thus acquired the bitter herbs;' with which Jarchi are often extremely incorrect. concurs. The Gr. varies, rendering it 35. They borrowed of the Egyptians ra ofvpapara, lumps of dough, for-which jewels, &c.'Dr. Boothroyd, instead of it is not easy to determine their author- borrow, translates'ask.' Dr. A. Clarke ity. The Hebrew term is supposed to says,'request, demand, require.' The signify both the dough and the vessel in Israelites wished to go three days' jourwhichit was contained; and it is pro- ney into the wilderness, that they might bable that the dough was wrapped in hold a feast unto the Lord. When the some kind of covering cloth, or-thrown Orientals go to their sacred festivals, into some kind of sack, -as the word they always put on their best jewels. rendered'clothes' denotes any thing Not to appear before the gods in such a which covers a substance, or wherein it way, they consider would be disgraceis wrapped. Arab.'Their cold mass of ful to themselves and displeasing to the dough being bound up in towels, and put deities. A person, whose clothes or on their shoulders.' We learn indeed jewels are indifferent, will borrow of from the reports of modern travellers his richer neighbors; and nothing is that the vessels which some of the ori- more common than to see poor people ental tribes make use of for kneading standing before the temples, or engaged the unleavened cakes while travelling in sacred ceremonies, well adorned with in the desert, are small wooden bowls, jewels. The almost pauper bride or in which they both knead their bread, bridegroom at a marriage may often and afterward serve up their provisions be seen decked with gems of the most when cooked; yet Dr. Pocock informs costly kind, which have been borrowed us that the Arabs not unfrequently carry for the occasion. It fully accords theretheir dough-in something else, and gives fore, with the idea of what is due at a a description of a round leather cover. sacred or social feast, to be thus adornlid, which they lay on the ground, and ed in their best attire. Under these cir. from off which they eat, having a num- cumstances, it would be perfectly easy ber of rings round it, by which it is to borrow of the Egyptians their jewels, drawn together with a chain, terminat- as they themselves, in their festivals, ing in a hook to hang it by. This is would doubtless wear the same things. drawn together, and they sometimes It is also recorded the Lord gave them carry in it their meal made into dough;'favor in the sight of the Egyptians.' and-in this manner they bring it full of It does not appear to have been fully bread; and when the repast is over, known to the Hebrews, that they were carry it all away at once. Which of goingfinally to leave Egypt: they might these two kinds of vessels is meant in expect to return; and it is almost certhis place cannot easily be ascertained, tain that, if their oppressors had known but there is no question that some other they were not to return, they would not termn than kneading-troughs' ought to have lent them their jewels.' Roberts. B; C. 1491.] CHAPTER XII. 149 -36 uAnd the LORD gave the people journeyed from z Rameses to Sucfavourin the sight of the Egyptians, coth, about asixhundred thousand-on so that they lent unto them such foot that were men, beside children. things as they required: and x they 38 And a mixed multitude went spoiled the Egyptians. up also with them; and flocks, and 37 SAnd y the children of Israel herds, even very much cattle. uch. 3. 21. & 11.3. x Gen. 15.14. ch. 3. 22. z Gen. 47 11. a Gen. 12. 2. & 46. 3. ch. 38. Ps. 105.37. y Numb. 33.3, 5. 26. Numb. 1. 46. & 11. 21. 36. They lent unto them. Heb. t1Dl:3'1 given very plausible reasons for believva-yashilum, caused them to ask. That ing that this place occupied the site of is, their deportment toward the Israel- the ruins of Aboukeyshid, lying about ites was such, they were so extremely half way, or forty miles from Suez. anxious for their departure, and evinced Succoth signifies tents or tent-places, such a promptitude in furthering it, that and does not necessarily imply the exa strong inducement was held out to istence of a town of this name in anthem to ask for the articles which they cient times; at any rate, no remains of received. -- Spoiled the Egyptians. such an one are found at the present This was in fulfilment of the promise time in the desert, or any of the routes made to Abraham, Gen. 15. 14,'They from the Nile to Suez. Nothing more shall come out with great substance.' is necessary than to suppose Succoth Israel came into Egypt few innumbers, to be an ordinary encamping-place for weak, and indigent; but they go out caravans between Rameses (Aboukeyfrom the land of their oppressors great- shid) and Suez, for those who took the ly increased, mighty, and formidable; direct route. The original word comes laden with the spoils of their cruel op- from a root signifying to hide, cover, pressors, the well-earned reward of the defend, and this was the design of labors of many years, and of much sor- those temporary tenements made of the row. In allusion, perhaps, to this event, boughs of trees, in which the Israelites God says by the prophet Ezekiel, ch. lodged at this station, and in memory 39. 10,'And they shall spoil those that of which they were required, as a standspoiled them, and rob them that robbed ing ordinance, to keep the'feast of tabthem, saith the Lord God. See Note ernacles' once every year. —TT About on Ex. 3. 22. six hundred thousand men. Heb. tn1jl 37. Journeyed from Rameses to Suc- geborim, strong men. If we compute coth.- Heb.:1Y' yisu. The primitive the whole number of Israelites, male meaning of Yld nasa, is to pluck out, to and female, adult persons and children, pull up or out, being especially applied and allow the proportion of four to one to pulling up the stakes or pins by between the number of the whole nawhliich-the tents of the nomades were tion and those who were fit to bear fastened to the earth, and which was arms, it will give an aggregate of two done by the way of preparing for mi- millions four hundred thousand souls gration to another place. Hence the which went out of Egypt with Moses secondary meaning of departing, jour- and Aaron. Of this immense multitude neying, proceeding, &c. Rameses was the Psalmist says, Ps. 105. 37,'He one of those cities which the Israelites, brought them forth also with silver and ch. 1. 11, are said to have built for Pha- gold: and there was not one feeble perraoh. It was probably in the land of son among all their tribes.' Goshen, and was made on this occasion 38. A mixed multitude. Heb. ty the place of general rendezvous before nl ereb rab, a great mixture; a mul. their departure. Professor Stuart has titude composed of strangers, partly 13* 150 EXODUIS. [B, C. 1491. 39 And they baked unleavened 41 Andit came to pass, at the end ekes. of the dough which they of the fourhundredand thirty years, blought forth out of Egypt, for it even the self.same day it came to wasnot leavened: because b they pass, that all d the hosts of the LORD were thrust out of Egypt, and could went out from the land of Egypt. not tarry, neither had they prepared 42 It is e a night to be much obfor themselves any victual served unto the LORD, for bringing 40 ~ Now the sojourning of the them out from the land of Egypt: children of Israel who dwelt i this is that night of the LORD to be Egypt, was c four hundred and observed of all the children of Isthirty years. rael in their generations, ch. 6.1. 1& 1, 1. & ver.33. c Gen. 15. 13. Acts 7. 0, Gal. 3. 17.,d ch. 7.4, &ver. 51, e See Dent. 16. 6. Egyptians, and partly natives of other they came to experience a little of the countries, who had been prevailed upon hardships of the way, they quitted the by thle.iracles wrought in behalf of people of God and returned to Egypt. the Israelites and from other motives, 40. Now the sojourning, &c. The to embark with them in the present en, following is a more accurate version of terprise of leaving Egypt. Thus Zech. the original;'Now the sojourning of the 8, 3,'In those days it shall come to children of Israel which they sojourned pass that ten men shall take hold out in Egypt was four hundred and twenty of all languages of the nations, even years.' The date of this event is to be shall take hold of the skirt of him that reckoned probably from the time that is a Jew, saying, We will go with you, Abraham received the promise, Gen. 15. for we have heard that God is with 13, which makes just 430 years, as deyou.' It can hardly be supposed, how. tailed in the Note in. loc. From the ever, that the major part of them were time that Jacob and his sons came into prompted by considerations so credit- Egypt to that of the deliverance, was able to their piety. Self.interest was, only 215 years. The phrase,'children no doubt, the moving spring with the of Israel,' is-to be taken therefore in a g.reat mass. Some of them were prob- somewhat larger sense than.usual, as ably Egyptians of the poorer class, who equivalent to'Hebrews' and of them it were in hopes to better their condition might properly be said, that they were in some way, or had other good reasons sojourners in a land that was not theirs, for leaving Egypt. Others were per- either Canaan or Egypt, for the space haps foreign slaves belonging both to of time here mentioned. Unless we the Hebrews and Egyptians, who were consider the words as comprehending glad to take the opportunity of escaping their fathers, Abraham, Isaac, and Jawith the Israelites, Others again were cob, we cannot include in them Israel, mere rude restless mob, a company himself, who was' the person that of hangerston, that followed the crowd brought them into Egypt, and lived they scarcely knew why, perhaps made there with his family for the space of up of such vagabonds, adventurers, and seventeen years. debtors, as could no longer stay safely 41. Even the self-same day. ImplyinEgypt. Whoever or whatever they ing probably that the time corresponded were, the Israelites were no better for to a day with the period predicted. their presence, and like thousands in 42. A night to be much observed, Heb, all ages that turn their faces towards tV35 1 ) li'l shimmurim, a niht of Zion, and run well for a time, when observations. That is, a night to be B. 0. 1491.] CHAPTE - X. 151 43 ~ And the-LoRD said unto Mo. 48 And, when a stranger shall so, ses and Aaron, This is f the ordi journ with thee, and will keep the nance of the passover: there shall passover to the LORD, let all his no stranger eat thereof: males be circumcised, and then let 44 But every man's servant that him come near and keep it; and is bought for money, when thou he shall be as one that is born in hast g circumcised him, then shall the land: for no uncircumcised he eat thereof. person shall eat thereof. 45 h A foreigner, and a hired ser, 49 m One law shall be to him that vant, shall not eat thereof. is home-born, and unto the stranger 46 In one house shall it be eaten; that sojoumeth among you. thou shalt not carry forth aught of 50 Thus did all the children of the flesh abroad out of the house: Israel; as the LoRD commanded ineither shall ye break a bone Moses and Aaron, so did they. thereof. 51 n And it came to pass the self47 kAll the congregation of Israel same day, that the LORD did bring shall keep it. the children of Israel out of the land of Egypt o by their armies, fNumb. 9 14. g Gen. 17. 12,13. h Lev. 22. 10. i Numb. 9. 12. John 19. 33, 36. k yer. 6 1 Numb. 9. 14. m Numb. 9. 14. & 15. 15, 16. Numto. 9. 13. Gal. 3. 28 n ver. 41, o ch. 6. 26.. ~ ~;~~- ~~i- ~~~i- ~ ~ ~- -.,_,... —....., j,,. accounted peculiarly memorable, bring- were excluded on account of its preemiing with it the recollection of an event nent sanctity. never to he forgotten, and awakening 46, In one house shall it be eaten. sentiments of unfeigned gratitude to That is, each paschal lamb was to be their Almighty Deliverer, eaten by the requisite company or num43. The liord said. Rather,'the ber, and consequently nbt divided into Lord had said,' probably on the same two or more parts to be eaten in differ, occasion as that on which he instituted ent houses, but all that ate of it were to the Passover; at any rate, at some time eat together in one house. This was previous to the departure from Egypt. for the sake of fellowship, that they -~IT There shall no stranger eat there. might rejoice together, and edify one of. That is, while he continues a another while eating of it, Chal.'In stranger or alien, unproselyted and un. one society shall ye eat it.'-..1 Neicircumcised. By parity of reasoning it ther shall ye break a bone thereof. is to be supposed that all who had prov. There is something in this precept ed themselves apostate from their rev which doubtless has a prospective refer ligion werein like manner to be inter. ence to Christ our Passover, of whom dieted. the Evangelist tells us, John, 19. 33-36, 45. A foreigner. Heb. =ql3 toshab, that his legs were providentially prea dweller, an inhabitant. -This was a vented from being broken, in order'that term applied to those pious gentiles the Scriptures might be fulfilled, A bone who, without embracing the Jewish re, of him shall not be broken.' So the ligion, renounced idolatry and took up Psalmist, Ps. 34. 20.'He keepeth all their abode with the chosen people — his bones; not one of them is broken.' a -privilege which was not allowed to 49. One law shall be to him, &c. The foreigners who still continued idolaters. enlarged and liberal spirit of the He, Maimonides observes of such persons, brew sy$em appears very strikingly in that they might dwell in any part of Ju. these regulations. Any stranger might deia except Jerusalem, from which they be incorporated into the nation by con 152 EXODUS. [B. C. 1491. forming to the rites of their religion, engaged to spare.- How then shall the and thereby become-entitled to all the distinction be made between them, and privileges of the native-born Jew, In the careless, godless world,-who mock order to this, it was proper that they at and neglect the warnings and denunshould make themselves debtors to the ciations of heaven The Israel of God law in its burthens, for in God's econo- is composed of fallen, guilty creatures, my pritileges and duties always go-to- who are by-nature the children of wrath, gether. The-provision was calculated even as others. In themselves conat the same time to afford hope to'the sidered they do not deserve exemption, Gentile and to moderate the' self-corn- and are placed in the pathway of the placency of the Israelite. divine anger, as the dwellers in Goshen REMARKS. —A positive institution so would have been, if they had remained directly from heaven, and one so closely unmarked for safety. But lo! the Pasconnected by typical relations with an chal Lamb is slain! The-Lord Christ event of infinitely greater importance, by his one oblation of himself once as the Passover, may well be supposed offered, makes a full, perfect, and suffito be fraught with a richness of moral cient sacrifice and satisfaction for' the import demanding the most serious at- sins of the whole world. He lays down tention. his life for the sheep. They are sprin1. The ordinance maybe viewed in kled by his blood, sealed byhisspirit, reference to the discriminating circum- and interested by faith in the blessings stances in which it was established. of his covenant. When the Lord thereGod was now about to make a terrible fore proceeds to execute judgment upon display of'his righteous indignation. impenitent transgressors, he views them The-destroying angel had, as it were, as they are in Christ Jesus, looks in received his commission, and stood pre. mercy towards them, and. saves them pared to pass through Egypt. But a from eternal death. Would we avoid people in covenant with the Lord, and the doom?-let us have recourse to the to whom his mercy was promised; who remedy. The blood of the lamb did hlad avouched him for their God, and not save the Israelites'by being shed, cried tohim for deliverance, were min but by being sprinkled. In the same gled with the multitude of Egypt; and, manner, it is not the blood of Christ as amid the terrors of the approaching shed on Calvary, but as sprinkled on the desolation, how could they escape? soul, that saves us from the wrath to Some mode must be devised by which come. We must, as it were, dip the the angel,'as he went his midnight hyssop in the blood, and by faithapply round of death, might know that the it to our own hearts and consciences, or Lord had put a difference between the we can have no benefit from it, no inEgyptians and Israel; so that while one terest in it. wass'mitten, the other might be left in 2. We may consider the — ssential safety. A lamb therefore was to be qualities of.the victim, and the manner slain; its blood to be sprinkled upon in which it was to be treated. (1.) It the lintels and side-posts of their doors; was to be a lamb, the most innocent and the- Lord:promised that when he and gentle of all animals-in the idea saw the blood, he wculd stay the plague and language of all nations, but another from destroying them. In like manner name for gentleness, harmlessness, and the sentence of death has gone forth simplicity. This meek and unresisting against an ungodly world.:1 in the creature was to be early removed from midst -of its condemned transgressors its fond mother's side, deprived of lib. there is a covenant people whom he has erty, and destined to bleed by the sacri. B.- C. 1491.] CHAPTER XII. 153 ficing knife. Who can think of its plain- of God, who are'one body, one spirit, tive bleating during the days of separa- and are called in one hope of their calltion, without emotion? What Israel- ing;''who have one Lord, one faith, itish heart so insensible as nbt to be one baptism.' melted at the thought, that his own 3. We may consider the attendant cirlife, anid the comfort of his family, were cumstances of the institution. (1.) The to cost the life of that inoffensive little passover was to be eaten with unleav. creature whom he had shut up for the ened bread and bitter herbs. The herbs slaughter, and which, in unsuspecting were meant primarily to awaken the confidence, licked the hand lifted to remembrance of the bitter bondage to shedits blood? (2.) It was to be a lamb which they had been subject in Egypt; of the first year, and-without blemish. but besides this they were intended to If it bore the mark of any deformity, show the necessity of penitence for sin) or even of any defect, it would have and to shadow forth the hardships and been a forbidden sacrifice, as well as a trials which await along the chequered victim unfit to represent the Lamb slain path of the Lord's pilgrims in their for sinners from the foundation of the journey to the Canaan of rest. And it world. How beautiful is the harmony is as impossible spiritually to partake between the type and the antitype.! of Jesus Christ, the Paschal Lamb of'We are redeemed with the precious our salvation, without abiding godly blood of Christ, as of a lamb without sorrow for sin, and a sacred resolve to blemish and without spot.' (3.) It was take up our cross and bear it cheerfully to be -set apart four days before it was in the trials of life, as it is to bring slain; not only to mark the previous light and darkness, east and west to. designation of Christ, to be a sacrifice, gether. Equally impossible is it to but perhaps also, as has been suggested, partake of the mercies of the Son of to- foreshow that he should, during the God, while the leaven of any iniquity four last days of his life, be examined is indulged and cherished within our at different tribunals to ascertain whe- hearts. Let not Demas imagine that ther there was the smallest flaw in his he may embrace the world, and hold character, that so his bitterest enemies the Savior. Let not Ananias and Sap. might all be constrained to attest his phira suppose that they may keep back innocence, and thereby unwittingly to any part of that which they have soldeclare,,that he was fit to be a sacrifice emnly dedicated to God, and yet be his for the sins of the whole world. (4.) true friends and servants. Let every one When slain and prepared, the lamb was that nameth the name of Christ, as the to be eaten by all the Israelites at the refuge of his soul, depart from iniquity. same time, and by each party in one As the scrupulous Israelites searched house. The victim was slain for all, with-lighted candles every hidden cor. because all were partners in the same ner and dark recess of their houses for danger, and all were to be indebted to the any latent particle of leaven, so let our same mode of deliverance. And it was language be,'Search me, O God, and not to beg divided and carried to differ- know my heart; try me, and know my ent houses, when two households joined thoughts, and see if there be any wicked in one lamb, in order to keep up the way in me, and lead me in the way idea of unity in the general observance everlasting. (2.) It was to be eaten of the ceremony. The nation appears, in a standing posture with their loins therefore, in the paschal solemnity as a girded, their shoes on their- feet, and beautiful and instructive representation their staves in their hands, ready to de. ofthe great, united, harmonious family part at a moment's awarning. Thes 154 EXODUS. l3. C. 1491, CHAPTER XIII. 2 a Sanctify unto me all the first A ND the LoRD spake unto Mo. ver. 12. 13,15. ch. 22 -29, 30, & 34. 19, a. ses, saying,. Lev. 27. 26, Numb. 3. 13. & 8. 16,17. & 18. A ses, saying,....s~es~, saying, 10. Deut, 15, 19. Luke 2. 23. were to them memorial circumstances, brance of that remarkable event, and in connected with the haste and sudden- token of their gratitude'for it, their firstness of their exit. But to us they speak born, in all ages, were to be consecrated an emphatic language;'Arise ye and to God as his peculiar portion, and if depart, for this is not your rest.''Here re-appropriated to themselves, it could we have no. abiding city, but look for only be done on the ground of certain one to come.''Now we desire a better redemptions prescribed in v. 1.3 country, even a heavenly,''Arise,. Sanctify untome all thefirstborn, and let us go hence.' (3.) Not a bone &c, Let them be set apart, consecrated, of the paschal lamb was to be broken, hallowed to me. See the import of the The primary moral drift of the injunc- term more fully explained in the Note tionl seems to be, that what has once on Gen. 2. 3. God, as the universal been offered to God is not to be unne- Creator, is of course the universal Pro, cessarily disfigured or mangled. The prietor of all his creatures, and might blood must be shed, for that was the justly lay claim to the most absolute seal of the covenant; the: flesh might and unreserved dedication of all the probe eaten for it was given for the sus, geny of men and brutes to himself. But tenance of man's life; but the bones in the present case he was pleased to. forming no part either of food or sacri- restrict this more peculiar sanctification fice, were to be left in their original to the first-born, as being especially-his state till consumed by fire with the re- on the ground of their protection and mainder of the flesh, if any remained, exemption from the destroying judgin the morning. At the same time we ment which had swept off the first-born cannot doubt that there was an ulterior of the Egyptians. As he had in this fact allusion in this commanded circum- shown to them a distinguishing mercy, stance of the paschal rite.'But when he was pleased to make it the occasion the soldiers came to Jesus, and saw that of a standing acknowledgment to that he was dead already, they broke-not his effect on the part of his people. As he legs,' It is clear from what follows, had spared their first-born, who were that the Evangelist regarded the pre- the joy, the hope, and the stay of their cept of the law as a prophecy of Christ; families, so it was fitting, as an evidence'For these things are done that the of their.grateful love to their heavenly Scripture should be fulfilled, A boneof benefactor, that they should recognise him shall not be broken;' as if a special as paramount his title to what he had Providence had watched over the cruci- graciously spared them, and should fixion of the Savior to secure his sacred cheerfully resign to him who is First person from maiming, and thus bring and Best, what was dearest and most about the fulfilment of the prediction. valuable to themselves, And it is by -~... v.this test thlt we are to determine the CHAPTER XIII. measure of Ou.ovye to God. Does-he 1. And the Lord spake unto Moses. stand so high it.o.r affection that we From v. 15,'it would appear that this are willing for his sake to part with precept was foundcdl" upon the fact of what we love best in this world? It is the preservation of Israel's first-bor only by losing sight of all the claims of when the first-born of the Egyptians infinite beneficence, and becoaming deaf were slain. TQ perpetuate: the renem. to the dictates of very teteiar and gena B. C. 1491.] CHAPTER XIII. 155 born, whatsoever openeth the house of bondage; for c by strength womb among the children of Is- of hand the LORD brought you out rael, both of man and of beast: it from this place: d there shall no is mine. leavened bread be eaten. 3 ~ And Moses said unto the peo- 4 e This day came ye out, in tho pie, bRemember this day, in which month Abib. ye came out from Egypt, out of the c ei. d. 1. d ch. 12... chs 23. 15. & 34 h ch. 12. 42. Deut. 16. 3. 18. Deut. 16. 1. erous emotion, that we can suffer our. grading bondage; for which reason they selves to offer to the Most High the are said elsewhere to have been brought blind, the maimed, or the halt for sacri- forth' from the furnace of iron;' Dent. fice, or to serve him with that which 4.20. 1Kings,8.51. Jer. 1. 4.-~. By costs us nothing. In accordance with strength of hand, &c. Heb. I' PMT= this character of sanctity pertaining to behozek yad. As God had previously the first-born, the redeemed in heaven announced to Moses, Ex. 3. 19,'I am are called'the church of the first-born,' sure that the king of Egypt will not let and Christ himself is the'first-born you go, no, not by a strong hand (e1 among many brethren. We find indeed h'jt beyad hazakah),' where the ac that at a subsequent period, Num. 3.12, companying note shows that the meanthe divine Lawgiver saw fit to ordain a ing is, except or unlessby a stronghand. commutation, by which one whole tribe As the original term is the same as that out of the twelve came into the room of applied in several instances to the hard. the first.born ofevery tribe, as an order ening of Pharaoh's heart (see Note on of priests to minister to him in holy Ex. 4,21.), ther9 is a tacit antithetical al things, which was otherwise one of the lusion to that event, implying tlat howrights of primogeniture; and at any ever hard or strong the impious king time the privilege of redemption was made his heart, God made his hand still allowed in certain terms, Num. 18. 15- stronger. This is one of those nice 17; but neither of these provisions were shades of meaning which cannot well to operate in such a way as to weaken be conveyed in a translation. See Note the force of the moral considerations on Ex, 12. 33. - IT There shall no connected with the ordinance. leavened bread be eaten. This mode of 3. Remember this day, &c. Heb. 151 rendering overlooks the true syntactical zakor, which has the import not mere. structure of the sentence, which is to ly of mental recollection, but of actual be read thus;'Remember this day in celebration, or of some kind of. public which ye came out from Egypt, out of proceeding which should serve as a the house of bondage; for by strength perpetuating memorial of a particular of hand the Lord brought you out of event. See Note on Ex. 20. 8. The this place (so) that there should no unreason of this was not merely the favor leavened breadbe eaten;' i. e.under such shown to them in such a signal deliver- circumstances as gave rise to the ordiance, but the display it involved of the nance that no unleavened bread should divine interposition, and obviously the be eaten. more of God and of his power there is in *In the month Abib. That is, inthe any deliverance, the more -memorable month of green corn, which is the true it is.-:.- Out of the house of bondage. import of the word Abib. The Chaldea Heb. 0q1 nihit3 mibbeth abadim, out name of this month was Nisan, correSt of the house of servants; i. e. from a ponding to part of our March and part conditioa of the most severe and de. of April. $Se Note on 1E.c 9. 31 (ft 156 EXODUS. [B. C. 1491. 5 If And it shall be when the LORD en seven days: and there shall k no shall f bring thee into the land of leavened bread be seen with thee, the Canaanites, and the Hittites, neither shall there be leaven seen and the Amorites, and the Hivites, with thee in all thy quarters. and the Jebusites, which he gsware 8 1 And thou shalt lshew thy son unto thy fathers to give thee, a in that day, saying, This is done land flowing with milk and honey; because of that which the LORD did h that thou shalt keep this service unto me when I came forth out of in this month. Egypt. 6 iSeven days shalt thou eat un- 9 And it shall be for m a sign unleavened bread, and in the seventh to thee upon thine hand, and for a day shall be a feast to the LORD. memorial between thine eyes; that 7 Unleavened bread shall be eat- k-ch. 12. 19. ve,. 14. ch. 12. 26. m See ver. 16.ch. 12.14. Numb. 15. 39. Deut. 6 f ch. 3.8. g ch.6.8. hch.12.25, 26. i ch. 8. & 11. 18.: Prov. 1. 9. Isai. 49.1i6. Jer. 22. 12. 15, 16. 24. Matt. 23.5. Vulg. Chal. and Sam.'In the month of set their hope in God, and not forget -new fruits.' Syr.'In the month of flow- the works of God, but keep his comers.' Arab.' In the month when corn mandments: and might not be as their has ears.' fathers, a stubborn and rebellious gener5. When the Lord shall bring, &c. ation; a generation that set not their Provision is here made for the perma- heart aright, and whose spirit was not nent remembrance ofthe great event of steadfast with God.' No one can fail the nation's exodus from Egypt. The to infer from this the great importance present injunction prescribes the ob-. of acquainting children at an early age servance of the rite after their settle. with the leading stories of sacred writ, ment in the land of promise, and we and familiarising their minds with the learn that they kept only one passover moral lessons which they are designed during their forty years sojourn in the to teach. It is a debt which we owe to wilderness. It was omitted probably the honor of God and to the benefit of because circumcision was omitted dur- their souls, to tell them of the great ing that time, which was an in4ispens- things which God has in former ages, able prerequisite to the passover. or in our own age, done for his church, 8. Thou shalt show thy son, &c. The or is still doing. Nor should parents most sedulous care in instructing their consider themselves released from this children in the rites and ceremonies of duty because their children can read their religion, and in the reasons on these narratives for themselves, or hear which they were founded, is frequently them recited and explained by Sunday enjoined upon parents throughout the School teachers. They are things to Mosaic narrative. The Psalmist also -be talked about in the family circle, speaks of it, Ps. 78. 5-8, as a positive which is the grand nursery of God's apinstitution among his people;' For he pointment for the training of the infant established a testimony in Jacob, and mind, and where the tender heart of appointed a law in Israel, which he childhood is most easily to be reached. commanded our fathers, that they stlld 9. It shall be for a sign unto thee make them known to their children: uponthine hand, &c. Itmaybe doubtThat the generation to come might know ed whether this is to be understood as a them, even the children which should mere metaphorical expression or as a litbe born: who should arise and declare eral injunction. The Jewish commen, them to their children: that they might tators are generally of opinion that the B,. C. 149,.] CHAPTER XII. 157 the LORD'S law may -be in thy of the Canaanites, as he sware unto mouth: for with a strong hand -thee and to thy fathers, and shall hath the LORD brought thee out of give it thee; Egypt. 12 o That thou shalt set apart 10 nThou shalt therefore keep unto the LORD all that openeth the this ordinance in his season from matrix; and every firstling that year to year. cometh of a beast which thou hast, 11 ~l And it shall be when the the males shall-be the LORD's. LORD shall bring thee into the land over. 2. ch. 22. 29. & 34. 19. Lev. 27.26. Numb. 8. 17. & 18. 15. Dent. 15. 19. Ezek. n ch. 12. 14, 24. 44. 30. words of the precept concerning the guage of prophecy. Chal.'From time sanctification of the first-born were to to time.' This throws light upon the bewritten on shreds of linen or parch. words of Dan. 4. 25, 35, written also in ment, and worn on their wrists and Chaldaic,'Seven times shall pass over foreheads. These where the'Phylac- thee;' i. e. seven years. teries,' or scrolls of parchment, with 11. And it shall be, &c. We have portions of the law written upon them, here a repetition, with some additional of which our Savior speaks, Mat. 23. 5, circumstances, of the precept respect. as distinguishing, when made uncom- ing the separation and dedication of the monly broad, the hypocritical Scribes first-born to God, after they should have and Pharisees. It is not improbable, become fixed in the land of their des. however, that the precept here is only tined inheritance. During their sojourn figurative, implying that the remem- in the desert the strict observance of brance of God's goodness should be con- this and some other of their national tinually cherished, that it should no laws appears to have been dispensed more be lost sight of than is an object with. appended to the hand or hanging be- 12. Thou shaltset apart. Heb. 1!t.Y tween the eyes. Thus Prov. 3. 3,'Bind ha-abarta, thou shalt make to pass over; them about thy neck; write them upon i. e. from thine own power and posses. the table of thine heart;' i. e. have sion; thou shalt make a transfer of it. them in perpetual remembrance. That This term, therefore, may be consider. this was a proverbial mode of speech ed as explanatory of the term'sanctify,' appears from the following passages v. 2.- f That openeth the matrix, among others, Hag. 2.23,'In that day The Hebrew expression is the same will I make thee as a signet; for I have with that in v. 2.-IT And every first, chosen thee, saith the Lord.' Cant. 8. ling. Rather'even every firstling,''as 6,'Set me as a seal upon thy heart, as the precept, as here repeated, has rea seal upon thine arm.' Comp. Deut. spect primarily to the first-born of 6.6 —9, withNote.-~r That the Lords beasts, and not of men. The firstlings law may be in thy mouth. That is, that of clean beasts, such as calves, lambs, it may be familiar to thee; that thou and kids, if maleswere to be dedicated mayest frequently speak of it, both in to,God, and used in sacrifice. These order to affect thine own heart,, and to were not to be redeemed. Their blood instruct others. See Note on Josh. 1.8. must be sprinkled on the altar, and 10. From year to year. Heb. tVl their fat consumed upon it; while their f'IsI' mi-yamim yamimah, from days flesh belonged to the priest, who used onward to days. An instance of the it as his share of the sacrifice, Num. 18, frequent usage by which days is em- 17, 18. But the first born of unclean ployedfor years, particularly in the lan- beasts, as the ass's colt, for'instance, VOL. 1 14 158 EXODUSI [B. C. 1491. 13 And P every firstling of an ass 14 ~ rAnd it shall be when thy thou shalt redeem with a lamb; son asketh thee in time to come, and if thou wilt not redeem it, then saying, What is this? that thou thou shalt break his neck and all shalt say unto him, sBy strength the first-bom of man among thy of hand the LORD brought-us out children q shalt thou redeem. from Egypt, from the house of P ch. 34. 20. Numb. 18. 15, 1. q Numb. 3. bondage: 46, 47. & 18. 15, 16. r ch. 12.26. Deut. 6. 20. Josh. 4.6,21. s ver. 3, though due to God in virtue of this law appears that it was fixed at five shekels. of consecration, yet, as they could not:Comp. also Num. 3. 46, 47. The re. be- offered in sacrifice, were either to demption of a child took place when it be redeemed or killed. Comp. Num. was a month old. If it died sooner, the 18. 15. parents were not obliged to redeem it 13. Every firstling of an ass thou It died as it were to God, to whom it shalt redeem with a lamb. Or with a previously belonged. kid) as the original equally signifies. 14. It shall be when thy son asketh This lamb or kid was to be given to the thee, &c. Again the duty of instruct. Lord through the priest, Num. 18. 8, 15, ing children in the import of these saand then- the owner of the ass might cred rites is -inculcated. It is supposed appropriate it to his own use, which that when they saw all the firstlings otherwise he would not be at liberty to thus devoted, they would ask-the mean. do. There is no doubt that the spirit ing of it, and this their parents were reof the law applied also to other ani. quired to explain to them, teaching mals, as the horse, the camel, &c., but them that God's special claim to their the ass alone is specified, because the first-born and all their firstlings, was Israelites had scarcely any other beast founded in his gracious preservation of of burden, and if they had, one species them from the sword of the destroying would serve as a representative of all angel. This feature of the Mosaic econothers. —— T Thou shalt break his neck. omy was calculated to have a power. Heb.'lh3i araphto. The original is ful practical effect upon the eldest sons defined in the Lexicon to break the neck, of every family; for when they were but it seems more properly to express taught that they themselves had been the act of decollation, or cutting off the redeemed by their parents according to neck (i. e. the head), in which sense it the divine appointment, they could is plainly used, Deut. 21. 4,'And the scarcely fail to perceive that peculiar elders of that city shall strike off the obligations rested upon them to walk heifer's neck (1'1. arephu) there'in the worthy of that hallowed preeminence valley.' Is. 66. 3,'He that sacrificeth with which they were invested in God's a lamb, as if he cut off a dog's neck estimation. But if this was the im(Y oreph).' The reason of the law pression produced by this statute on the was undoubtedly this, that whatever minds of Jewish children, how should had been once solemnly devoted to God Christians be affected with the consider. was ever after to be considered as ation, that they have been redeemed, clothed with such a peculiar sanctity not with corruptible things, as silver as forbade its being put to any other and gold, like the first-born of Israel, but use. ~-1' All the firstborn of man with the precious blood of Christ, as:of among thy children shalt thou redeem. a lamb without blemish and without The law of this redemption is more spot? f —- By strength of hand the specifically given Num. 18. 16, where it Lord brought usQ out of Egypt. This B, C. 1491] CIHAPTER XIII. I59 -5. And it came to pass, when tween thine eyes: for by strength Pharaoh would hardly let us -go, of hand the -LORP brought us forth that tthe LoRD slew all the first- out of Egypt. born in the land of Egypt, both the 17 ~ And it came to pass, when first-born of man, and the first-born Pharaoh had let the people go, that of beast: therefore I sacrifice to the God led them not through the way LoRD all that openeth the matrix, of the land of the Philistines, atbeing males; but all the first-born though that was near; for God of my children I redeem. said, Lest peradventure the peo16 And it shall be for ua token ple xrepent when they see war, upon thy hand, and for frontlets be- and y they return to Egypt: t ch. 12. 29. u ver. 9. xch. 14.11,12. Numb. 14.1,-4. Y Deut. 17.16. allusion to'the strong hand' by which the grounds of the institution in ques. the Lord brought his people out of tion, to enjoin upon them to cherish the Egypt occurs again and again, in order memory of the great event with the the'm re to magnify the power of God most sacred fidelity. —- Frontlets be. by setting it in contrast with the oppo. tween thine eyes. These were parchsitioa that was made to it. To the ment labels containing several passages latest generations of Israel the language of the law, worn upon the forehead and here citea was to be used, and it will the left arm; called from the Greek be observed that it is a mode of speech OvXaKrnpta observatories or preservatowhich teaches'the children to consider ries, from a root signifying to keep, whatever was done to their fathers as guard, preserve. A fuller account of in effect done to themselves; they were them is given hereafter. See Note on to conceive themselves as having exist- Deut. 6. 8. The, remark made on v. 9, ed in the persons of their progenitors. is applicable here also, viz. that nothing Ac0cordingly the Psalmist says, Ps. 66. 6. more is necessarily implied by this lan.'They went through the flood on foot: guage, than that they were to have these there did we rejoice in him.' Hos. 12.4. things as familiar to their minds and-'e found him in Bethel, and there he lips as if they were literally appended spalKe with us,' In accordance with this, in the form of frontlets and phylacteries the Hebrew canons say,' That through. to their heads or arms. out all generations a man is bound to 17. And it came to pass, &c. As Pal. show (demean)' himself as if he in estine was the country which formed person came out from the bondage of the final destination of Israel, and as Egypt:,as it is written, And he brought they were now on their march thither, us p4t. &c. And for this cause the holy we should naturally suppose that the blessed:God hath commanded in the shortest and easiest route would have law, and then shalt remember that THov been selected. This was a route laying wtst a servant,' Dent. 15.5. along the coast of the Mediterranean, 15, When Pharaoh would hardly let and forming to this day the usual caraus go, Heb.'Whea Pharaoh hardened van track from Egypt to Gaza, Travel(himself) against sending us out.' lig by this road they might easily have 16. It shall be for a token upon thine accomplished the distance in five days, hand, This is to be considered as a had infinite wisdom no special purposes continuation of the instruction which to effect by a longer delay. But the parents were to give to their children, nearest way to rest is not always that.nd not directly the words of Moses or which God sees to be best for his peo, f IQo, Th dakak, signifying tobeatsmall or hattal, there was a laying (or layer) of fine, to comminute, to triturate; and dew. Chal.'There-was a descent of hence as an adjective small, minute, dew.' Arab.'There was a spreading atom-like. It would seem to have been of dew.' a fine powdered substances like flour) 14. And u;hen the dew that lay as and perhaps a pretty large mixture of gone up, &c. Heb. -'{1 3^'-73t:dew was necessary to give it sufficient vattaal shikbath hattal, and'the layer of coherence to enable them to gather it. dew came up; i.e. i appeared on the sur- As to the connected-word 5bOtT13 me. face of the earth,' without any special husphos, though rendered round, it is of reference to its originating in the air, extremely uncertain sense, occurring no and much less without intending to con. where else but here, and derived from vey the idea of its evaporation into the an unknown root. From-a comparison atmosphere, as our translation has er- of the cognate dialects Castell elicits roneouslyrendered it. The phrase in the sense of beat, pounded, pulverised; the original- is precisely the same with Gesenius that of decorticatum or some. that applied to'the quails, v. 13, 1 thing pealed off; i. e. scaly,flaky; and 1tV1i taal hasselav, the quail came up; Michaelis that of snow.like, which lati. e. made its appearance. There is no ter Rosenmuller very confidently adopts -good reason for rendering the particle I as the true sense, particularly as it is and by' when' as is done in our version. immediately after compared to the hoar. The true meaning of the clause must be frost. But it is- still a field-of con. determined by what is more explicitly jecture. affirme4d of the phenomenon', Num. 11. 15. They said one to another, It is 9,'And.when the*dew fell upon the manna; for they wist not what it was. camp inthe-night, the manna fellupon Heb. 1It R~ man.hu. The rendering It' from which it does not appear that in our translation is manifestly incor. the ordinary- dew first vanished away rect and contradictory, and should be before the manna was seen. On the exchanged for that inthe margin,'What contrary, the substance'resembling the is this? PFor how could the Israelites hoar-frost lay upon the dew. It was be ignorant what it rwas, ifthey atonee perhaps imbedded thus in the morning declared it to be tianina t Josephu 208 EXO JDUS. [B. C. 1491, Says expressly that' man' is a particle.'what,' simply because thati upon its of interrogation, and so the Septuagint first appearance, they said,'what is it' understands it —-ri eart royro, what is Although it is true that they did not this? It. is but pr6per to remark -here, distinctly, know what it was when it however, that another, and perhaps on- appeared, and they had no particular the whole abetter derivation of the term name by which to express it, yet they itself is. given by most of the Jewish had been assured by Moses, terse 12, and many Christian critics. This is to that they should be satisfied with food, trace its etymology to rl:t manah, to and they accordingly conjectured that prepare, appoint, determine) apportion, what they saw was the portion intendwhence by apocope of the last letter ed for them from heaven, and applied Mt man, the same as fMt manah, a to it the proper term for expressing that part, a portion,- a -prepared allowance. idea.-It can scarcely be -necessary to Thus we find: the latter -employed, I inform the reader that attempts. have Sam. 1. 4. 5,'And when the time" was been made to identify this manna with that Elkanah offered, he gave to Penin. the natural juices or gums of certain nah his wife, and to all her sons and trees or shrubs to which the name -has her daughters, portions (ht1 main6th). been given.- The.strongest claim to But unto Hannah he gave a worthy.por- identity applies to the substance called tion (,j7: manah) for he loved Hannah; by the Arabs mann, of which the fullest butt the Lord -had shut up her womb. account is given by Burckhardt (Tour in - Sam. 9.:23,'And Samuel -said unto the Peninsula of Mount Sinai) Speak. the cook, Bring the portion (th ma- ing of the Wady el Sheikh, to the north ndh)'which I gave thee, of which I said of Mount Serbal, he says,'It is the only unto thee, Set it by thee.' Ps. 11. 6, valley in the peninsula of Sinai-where CThis shall be the portion -(n me- this tree grows, at present, in any great nath) of their cup.' That an abbrevia- quantity; though small-bushes of it arp tion of theword from ^n7 manah to I here and there met-with in other parts. man should occur under the circum- Itis-from the tarfa that the manna is stances is very natural, as the next word -obtained. This substance is called by beginswith Thi the very: letter -elided, the Bedouins. mann, and. accurately-reamid isiiiilar- contractions in- regard to sembles the description of manna given the: verbt'h manah tre very common. in the Scriptures. In the month of June, -Thus Ps. 61. 7','-0 prepare (t man) it drops from the thorns of thetamarisk mercy and truth for him.' Jonah, 1. 17, upon the fallen twigs, leaves, and thorns'Now the Lord had prepared (ax ye. which always cover the ground beneath man) agreat fish.' Dan. 1. 5,'And the that tree in the natural state; the manna king appointed (V7' yeman): them a is collected before sunrise,. when it is daily provision, &c.' As, therefore, coagulated; but it dissolves as soon as both the form and the signification favor the sun shines upon it. The Arabs clean this etymology, there is, we conceive, away the" leaves, dirt, etc., which adlittle hazard in saying with the most here to it, boil it, strain it through a learned of the Rabbins, that man sig. coarse piece of cloth, and put it in nifies the food appointed, prepared for, leathern skins: in this way they pre. and doled out to the children of Israel serve it till the following year, and use as their portion. Such a name was ap. it as they do honey, to pour over unpropaiate tothis,miraculous food, while leavened bread, or to dip their bread.there is.something undignified, to say into. I could n'ot learn that they ever the least, in the- idea. that this super made it into cakes or loaves. The mannatural alilment should always be called na is found only in years when copious B. C. 1491.1 CHAPTER XVI. 209 rams have. fallen; sometimes it is not became offensive and bred worms if produced at all.' I saw none of it among kept above one day, while that which the Arabs, but I obtained a small piece was gathered on the sixth day kept of the last year's produce, in the con- sweet for two days; that the people vent (of Mount Sinai) where, having had never seen it before,'which could been.kept in the cool shade and moder- not possibly be the case with either ate emperature oftha place, it hadbe- wild-honey or gum-arabic; that it was come quite solid, and formed a small a substance which admitted of being cake; it became soft when kept some ground in a handmill or pounded in a time in the hand; if placed in the sun mortar, of being made into cakes and for five minutes, it dissolved; but when baked, and that it tasted like wafers restored to a cool place, it became solid made with honey; lastly, that it conagain in a quarter of an hour, In the tinned falling for. the forty years that season at Iwhich the Arabsgather it,'it the Israelites abode in the wilderness, never acquires that state of hardness but ceased on their arriving at the bordwhich will allow of its being pounded,'ers of Canaan. To perpetuate the reas the Israelites are said to have done, membrance of the miracle, a'pot of the in Num. 11. 8. Its color is a dirty yel manna was to be laid up by the side of low, and the piece which I saw was still the ark, which clearly indicates the exmixed with bits of tamarisk leaves; its traordinary nature of the production. taste is agreeable,. somewhat aromatic, In no one respect does it correspond to and as.sweet as honey. If eaten in any the modern manna. The latter does not -considerable quantity, it is said to be fall from heaven, it is not deposited with slightly purgative. The quantity of the dew, but exudes from the trees when manna collected at present; even in sea- punctured, and is to be found onlyin sons when ther most copious rains fall, the particular spots where those trees is trifling, perhaps not amounting to abound; it could not, therefore, have more -than five or six hundred pounds. supplied the Israelites with food in the It is entirely consumed among the Be- more arid parts of the desert, where douins, who consider it the greatest they mostrequired it. The gums, moredainty which their country affords. The over, flow only for about a month in the harvest is usually in June, and lasts for year; they neither admit of being ground, about six weeks.'-'The notion, how-, pounded, or baked; they do not breed ever, that any species of vegetable gum worms;and they are not peculiar to the is the manna of the Scriptures, appears Arabian wilderness. Others have supso totally irreconcilable with the Mo- posed the manna to have been a fat and saei narrative, that, notwithstanding the thick honey-dew, and that this was the learned names which may.be cited in wild-honeywhich John the Baptist lived support of the conjecture, it cannot be upon-a supposition worthy of being safely admitted as any explanation of ranked.with the monkish legend of St. the'miracle. It is expressly.said, that John's bread, or the locust-tree, and the manna was rained from heaven; that equally showing an entire ignorance of'when the dew appeared, italso appear. the nature of the country. It requires ed lying on the surface of the ground, the Israelites to have been constantly in'a small, round thing, as small as the the neighborhood of trees, in the midst hoar-frost,' like coriander seed, and its of a wilderness often bare of all vege. color like a pearl;' that it fell but six tation. Whatever the manna was, it days in the week, and that a double was clearly a substitute for bread, and it quantity fell on the sixth day;'that is expressly called meat, or food. The what was gathered on the first five days abundant supply, the periodical suspen18* 210 E-XODUS. [B. C. 1491:..16: ~.This is the'thing which the so, and gathered, some more, some LoRD hath commanded, Gather of less. it every'man according to his eat. 18 And when they did mete it ing: yan omer for every man ac- with an omer, zhe that gathered cording to the number of your per- much had nothing over, and he that sons, take ye every man for them gathered little had no lack: they which are in his tents. gathered every man according to 17 And the children of Israel did his eating. y ver. 36. z 2 Cor. 8.15. sion of it, and the peculiarity attaching'1 tIn -lephi oklo, according to the to the sixth day's supply, it must at all mouth of his eating; i. e. as much as events be admitted, were preternatural would be sufficient for his daily confacts, and facts not less extraordinary sumption. See Note on Ex. 12. 4.than that the substance also should be IT An omer for every man. Heb.'LY of an unknown and peculiar description. 1 3,'75 omerlaggulgoleth, an omer for The credibility of the sacred narrative an head; the head being put for the cannot receive the slightest addition of whole person, as in Ex. 38. 26. An evidence from any attempt to explain omer was about three quarts English the miracle by natural causes. That measure..IT According to the num. narrative would lead anyplain reader ber of your persons. Heb. t3th to expect that the manna should no t~1ZD1 mispar naphshothekem, the longer be found to exist, having ceased number of your souls. See Note on to fall upwards of 3,000 years. As to Gen. 12. 5. the fact that the Arabs give that name 17. Gathered some more, some less. to the juice of the tarfa, the value of Heb. tES qh11 VI1 y27 p e yilketu their authority may be estimated by the hammarbeh ve-hammamit, they gatherpulpit of Moses and the footstep of Mo- ed, (both) he that multiplied and he that hammed's camel. The cause of Reve- diminished; correctly rendered, as to lation has less to fear from the assaults the sense, in our translation,'some of open infidels, than from such ill- more, some less.' Paul, 2 Cor.8.13-15, judged attempts of skeptical philoso. thus alludes to this circumstance;'For phers, to square the sacred narrative by I mean not that other men be eased and their notions of probability. The.giv. ye burdened. But by an equality, that ing of the manna was either a miracle now at this time your abundance may or a fable. The proposed explanation be a supply for their wants, that their makes it a mixture of both. It admits abundance also may be a supply for your the fact of a divine interposition, yet wants; that there may be equality: As'insinuates thatMoses gives an incorrect it isawritten, He that hath gathered or embellished account of it. It requires much had nothing over; and he that us to believe, that the scripture history had gathered little had no lack;' from is at once true and a complete misre. which it is inferred by some that when presentation,' and that the golden vase any one had gathered more than his due of manna was designed to perpetuate share he gave the overplus to those who the simple fact, that the Israelites lived had gathered less. Others however sup. for forty years upon gum-arabic! The pose that the whole quantity gathered miracle, as related by Moses, is surely by any one family was first put into a more credible than the explanation.' common mass and then measured out to Modern Traveller. the several individuals composing the 16. According to his eating. Heb. household. B.:. t491.1 CHAPTER XVI.:211: 19 A-nd. Moses said, Let no man as much bread, two oners for one leave of it till the morning. man: and all the rulers of the con20: Notwithstanding,, they heark- gregation came and told Moses. ened-not unto Moses; but some of 23 And he said unto them, This them left of ituntil the morning is:that which the LoaR hath said, and it bred worms, and stank: and To-morrow is athe rest of the holy Moses was wroth with them. sabbath unto the LORD: bake:that 21 And they gathered it every which ye will bake to-day, and morning, every man according to seethe that ye will seethe; and that his eating: and when the sun wax- which remaineth over, lay up for ed hot it melted. you to be kept until the morning. 22 T-And it came to pass, that on a Gen. 2. 3, ch. 20. 8. & 31. 15. & 35. 3. the sixth day they gathered twice Lev. 23.3. 19. Let no man leave of it. It is not and not to the people.-I~T Tomorrow implied by this that every man was im- is the rest of the holy sabbath unto the periously commanded to eat at all events Lord. Heb. il l1hi Z tl11 n.r 10Z1 every particle which he gathered; but'~2r shabbathon shabbath kodesh lahothat if any portion of it was left, in- vah mahar, the sabbatism, the sabbath stead of being reserved for future use, of holiness to the Lord, is to-morrow. it shouldbe immediately thrown away. That is, the season of rest or cessation,:20. Itbred worms. Heb. ti.Ytli appointed at the creation. to be kept va-yarumtolaim, wormed worms, or bred holy to the Lord, as explained on Gen. abundantlyor crawled with worms. 2.3. But as the Heb. hlt shabbath is 22. And it came to pass, &c. If it be retained by the Holy Spirit in the form asked why this matter was brought to of the Gr. oafBfarov, sabbaton, Mat. 12. Moses, we know of no other answer 5, 8, so the apostle in Heb. 4. 9, em. than that the people were taken by sur- ploys the corresponding I:1i shabprise at the great quantity which they bathon, here used in the form of the Gr. found that they had gathered. Finding aBflaTrlcro sabbatismos, which is by in. upon measuring it, that upon the sixth terpretation rest. Although the law day they had collected as much as two was not yet given; yet it is clear that omers for a man, they had recourse to the sabbath had been previously ob. Moses to know what do to under the cir. served. He does not say'To-morrow cumstances.' His answer immediately shall-or will be, but, to-morrow is the follows. There is no reason that their rest of the holy sabbath unto the Lord.' surprise should surprise us, for although The institution is recognised -as one althis fact of the fall of the double quan- ready existing, but its:.observance is tity of manna had been announced to now in a manner renewed and enjoined Moses,.v. 5, it does not appear that it had with more express particularity, perbeen previously declared to the people;- haps-from its having fallen into much or if the direction had been given to neglect among the Israelites. The precollect a double quantity on the sixth sent was in fact a very suitable occasion day, it does-not appear that the reason to remind them of its obligation; for of it had been declared.. they would now have an opportunity to 23. This is that which the Lord hath notice the miraculous seal of regard said. That is, this double quantity on which God was pleased to put upon it, the sixth day is according to what the -f Bake that which ye'will bake to Lord hath said, v. 5, though, as before day, &c. That is, bake or boil to-day temarked, it had been said to Moses, whatever you wish to have so dressed 212 EXODUS. [B. C. 1491. 24 And they laid -it up -:till the but on-the-seventh day, which is the morning, as Moses bade: and it did sabbath, in it there shall be none. not:b stink,.neither wag there any,27 — And —it canie to pass, that worm therein, there went out some of the-people 25 And Moses said, Eat that to- on the -seventh day for to gather, day; for to-day is a sabbath unto and they found none. the LORD:; to-day ye shall not find 28 And the LORD said unto Moitin' the field. - ses, How long drefuse ye to keep 26. c.Six days ye shall gather it;, my commandments and my laws.? h ver. 20. cch'20. 9,10. ad 2Kings 17.14. Ps. 78. 10, 22. & 106. 13. for:to-morrow's provision. In like man- would fain satisfy themselves whether ner, the spirit of the Christian as.well the manna would corrupt by being kept as of the Mosaic economy requires that over till the next morning, and accordno work shall be done on. the sabbath, ingly laid by a portion for that purpose. which.can as well be done the daybefore. There can be no question that this con24. And they laid it aip, &c. The duct in both cases was highly offensive result was now found to be directly the oto:God, as it showed a practical distrust reverse of what had been experienced of his veracity. in-a former case, v. 20, when a portion 28. And the. Lord said unto Moses, of it':had been kept contrary-to the di- &q. Moses himself was not disobedivine precept. That which was laid by. ent, but he was the ruler of a disobediin opposition to a command, putrified ent people, and God charges the offence and stank, while that which was kept upon him with the rest, that he might in obedience to- a command, remained the more warmly charge -it upon them. pure and sweet'. The language would naturally have the 26. In it there shall be none. On that effect to make him feel himself invested, day it should notfall. Theywere,there- with a greater responsibility as to fore-not: to expect it, nor go out to watching over the spirit and deportment gather:it. T-his'intermission'of the of the people) whose collective person manna:on the seventh day.was an irre- he sustained in his own.- ~ Let no fragable proof that it was not produced man go out. of his place. That. is, out. by natural causes; and it would be a of the camp of Israel. It is not an abstriking attestation to the sanctity which solute prohibition of all locomotion on he'had -attached to that day. It is the sabbath, as it was lawful to attend scarcely possible to avoid drawing the their holy convocations and their meetinference from this, that the attempt ings in the-synagogue, Lev. 23.3. Acts, to procure for ourselves any advantage 15. 21. But they were especially inter. by doing on the holy-sabbath the appro- dieted on that day from going abroad priate work of theweek-time, will prove in order to gather manna.' The general abortive. Every thing is beautiful, and rule adopted by theJews in- regard to we may add, prosperous, in its season, travelling on the sabbath was, that, the and only:then.: distance to be considered lawful should'27. And it came to pass that'there not-extend beyond the suburbs of a went out, &c. There were probably city, which was ordinarily'the space of some who were disposed to.put Moses' two thousand cubits, or about three words to the test, and ascertain from ex. quarters of an English_ mile. Thus periment whether his prediction would Mount Olivet was a sabbath-day's jour. hold good. They were no doubt prompt- ney from Jerusalem, whichis known to ed by the: same: motives. as those who have been about a mile. B3.. 149i.] CHAPTER XVI. 213 29 See, for that the LORD hath Fill an omer of it to be kept for given you the sabbath, -therefore your generations; that they may he giveth you. on the sixth day the see the bread wherewith I have bread of two days: abide ye every fed you in the wilderness, when I man in his place, let no man go brought you forth from.the land of out of his place on the seventh day. Egypt. 30 So the people rested on the 33 And Moses said unto Aaron, seventh day. f Take a pot, and put an omer full 31 And the house of Israel called of manna therein, and lay it up bethe naime thereof Manna: and e it fore the LORD, to be kept for your was like coriander-seed, white; and generations. the taste of it was like wafers -34 As the LORD commanded Momade-with honey. ses, so Aaron laid it up g before the 32 ~ And Moses said, This is the Testimony, to be kept. thing which the LoRD commaneth, flebr. 9. 4. ch. 25. 16, 21. & 40. 20. c Numb. 11. 7, 8. Numb, 17, 10.- Dent. 10. 5. 1 Kings 8. 9. 30, So the people rested on the seventh fathers were neither stinted to hard fare day. Not only on this particular sab- nor to a short allowance, and could thus bath, after being frustrated in seeking judge between God and Israel, whether for manna, but also uniformly on the they had most reason to murmur or be seventh day during the whole course'of grateful.-The idea that the manna was their sojourning. It is a virtual inti- a mere natural production, is amply remation of the restored regular observ- futed by this injunction. For where was ance. and sanctification of the sabbath, the necessity or, propriety of preserving which had previously no doubt, during a specimen of that which nature conthe bondage, gone into desuetude. tinned to produce? 31. It.was like coriander seed. It 33. Take a pot, &c. The original resembled this seed in shape and size, word, which occurs no where else but but in color it is expressly.said, Num. here, signifying simply a pot or urn, is 11. 6, to have resembled the bdellium, rendered by the Sept.'golden pot"' and which from this passage it is evident this rendering is adopted by the apostle, was white., When baked it is said, Heb. 9. 4. —- Lay it up before the Num. 11. 8, to have.had the taste of Lord. That is, before the Ark of the'fresh oil' But in its native state, when Testimony, the symbol of the divine first collected, its taste is here inti- presence, as is clearly evinced in the mated to have-resembled that of honey- ensuing'verse. This Ark was not indeed wafers. yet constructed, but the history was -32. Fill an omer of it to be kept. written and perhaps:the command given That the memory of signal mercies to after it was made, and the fact is inone generation should be perpetuated troduced here out of its natural order, for the benefit of.another, is doubtless because the sacred writer would now the- principle on which this precept is conclude all that he had to say respectfounded. By a method which was in ing the manna. itself miraculous, God purposed that 34. Aaron laid it before the Testiposterity should see the bread on which mony. That is, before the Ark of the his people were sustained for forty Testimony, which in this connexion is years, and also how much was allotted evidently equivalent to'before the Lord' for each man's portion. They would in the preceding verse. It is here called then be able to bear witness that their the'testimony,' instead of the-' ark of 214 EXODUS. [B.C. 1491. 35. And. the children of.Israel did CHAPTER XVII. eat manna fortyyears, iuntil.they AND a all the congregation of came to a land inhabited: they l the children of Israeljourneydid eatmanna, until theycame unto edfrom the wilderness of Sin, afthe borders of the land of Canaan. ter their journeys, according to the 36 Now an omer is the tenth part commandment of the LORD, and of an ephah. pitched in Rephidim: and there h Numb. 33. 38. Delt. 8. 2,3. Neh. 9. 20, 21. John 6. 31, 49. i Josh. 5. 12. Neh. 9. 15. a ch. 16. 1. Numb.,33. 12, 14. the. testimony,' its usual appellation, miracle as related by Moses,. actually by the same kind of ellipsis by which requires one as great, or greater,'to fill'covenant' is used Gen. 17. 10, for the its place, and we are therefore content'sign ofthe covenant' -See Note in, to take the matter as we. find it in. the loc. - scriptural-narrative. 35. The children of Israel did eat manna, forty years.. Notiithstanding CHAPTER XVII. all-their provocations, which were gross 1. And all the congregation —jourand often repeated, yet the manna, the neyed —and pitched in Rephidim. From grand staple of their subsistence, never the: station in; the wilderness of Sin, failed. We, know-not on the-whole but where the manna began to fall,. the the manna is fairly entitled to: be con- Israelites continued their journey over sidered- the greatest of the Old Testa- a sandy and stonyregion, intersected ment miracles.. It was not in fact one by the beds of numerous torrents,.which miracle,but an astonishing combination are perfectly dry except in the seasons of many. It was a regular supply of of rain, when some of them are filled food, a substitute for corn, during nearly with water to the depth of ten or-twelve forty years. It fell around the camp of feet. Except at that season water is the Israelites regularly, in all places scarce;- and by the usual and nearest and at all seasons, during all their re route, which is generally supposed to movals.: Thesupply, whichwasregular- be that taken: by the Israelites, water ly-intermitted once in every week, was'occurs-only at two places before reach. compensated by a double supply the ingWadyFeiran. Upon comparing the preceding.day. It became unfit.for use -present narrative with the fuller details if- ept to the'next day, and yet', once a given Num. 33, we find that two- stua week,.it mnight be kept. for two days. tions, viz. Dophkah and Alush, are enAnd whean the miracle was about to. be tirely omitted here, which are. mendiscontinued, as no- longer. necessary, a tioned there as: resting-places between. pot full of it -was: directed to. be laid the desert of Sin and Replidim. The aside, and preserved-as a memorial to first of these is. probably the Wady future generations. All these marvel- Naszeb, still a favorite-station for travlous circumstances are not mere ab- ellers on account of the combined adstract qualities of the manna, but his vantages of a well of good water and torical facts-facts inseparably inter- the.shelter of a large impending rock. -woven with the history.of the- chosen'Shady spots like this,' says'Burckpeople. -t is surely;then an attempt of hardt,'are well known to the Arabs; no common hardihood, though it has and as the scanty foliage of the acacia, been made, to-'endeavor to bring this the only tree in which these valleys sublime set of miracles within the; limit abound, affords no shade, they take ad. of anatural probability. Buty intruth,. vantage of such rocks, and regulate' every effort made to explainaway the. their journey in such a way as to be B. C. 1491.] CHAPTER XVII. 215 vwas no water for the people to ter that we may drink.. And Modrink. ses said unto them, Why chide ye 2 b Wherefore the people did chide with me? wherefore do ye c tempt with Moses, and said, Give us wa- the LORD? c Deut.6. 16. Ps.. 78. 18 41. Isai 7.12. b Numb. 20. 3, 4. Matt.4. 7. 1 Cor. 10. 9. able: to reach them at noon, there to moved. That this is, to be understood take their siesta'-acircumstance which by the phrase'commandment of the reminds one of the satisfaction with Lord,' is evident from Num. 9. 18, 19. which'the shadow of a great-rock in a'At the commandment of the Lord (5Y wearyland'is mentionedby theprophet, T'1 t A) the children of Israel jourIs. 32. 2.' The other station may have neyed, and at the commandment of the ~ been at Wady Boodra, where there is a Lord they pitched;- as long as the.cloud spring of good water, though from its abode upoh the tabernacle they rested being somewhat aside from the: corm in their tents. And when, the.-cloud tar. mon road, and often choked with'sand, ried along upon the tabernacle many it:has escaped the notice of most travel- days, then the children of Israel kept lers. The next rest of the host was at the charge of the Lord, and journeyed Rephidim, where no water could be not. And so it was, when the, cloud found. The determination of this sta, was a few days upon the tabernacle; tion is important from its, bearing upon according to the commandment of the. an alleged' locality of modern times,i Lord they abode in their tents, and acwhich is said t6 contain the identical cording to-the commandment of the Lord rock smitten by Moses for the supply. theyjourneyed.' Thoughjourneymgby of:.water to the Israelites. There is,' the commandment, or under the express we think, lthe greatest reason to ques- guidance of the Lord, yet they arecontion the truth of this tradition, though ducted to a scene of extreme trial and very ancient; but to go fully into the distress; showing that the mere fact of argument would require a more extend- our being in the way of our duty is'no ed detail of particulars relative to the certain security against the occurrence. topography of the entire Sinai region, of trouble. God may have wise-though than'our limits will allow. We must inscrutable reasons for bringing his therefore content, ourselves with refer- pilgrims from Sin to Rephidim, fromringi the reader' to the able discussions hunger to thirst. of the -Pictorial.Bible on the subject. 2. The,. people did chide with Moses. He -will: there find abundant reason: to Heb. r'i va-yareb, from the root., r'l believe that the tradition which makes rub which signifies' to strive, contend, the' rock of ephidim to be among the litigate, usually by reproachful words,: higher'sumits of Sinai, and at the very thoughisometimes by deeds, as Gen. 49. foot of Mount St. Catherine, where there 23. Ex. 21. 18. 1 Sam. 16. 5. In this isplentyofwater, to be altogether er- case the impatience and irritation of roneous.- - According to the cornm their spirits vented itself'in violent remandment of the Lord. Heb. y 5Y proaches against Moses, and they chal. Wq~: a pii, Yehovah, at the' mouth of lenge him to supply them with water, Jehovah. They-are said to havei'jour- as if he had the command of springs'and neyed at the'mouth' or'commandment' rivers and could summon:them up..at of the Lord, because they followed the will, and produce effects in the desert to direction of the. cloudy pillar, pausing which Omnipotence alone is equal.. As whea it paused.. and'moving when it on a former occasion, theynow also.mur. S:i6 EXODUS [B. C. 1491. 3 Andt the people thirsted there us and our children and our cattle for water and the people d mur- with thirst. miured against Moses, and said, 4 And Moses e cried unto the Wherefore is this that thou, hast LORD saying, What shall I do unto brought us up out of Egypt to kill this people? they be almost ready to fstone me. d ch. 16. 2. e ch. 14.15. f 1 San. 30. 6. John 8. 59. & d ch.. 16~. 2o10. 31. tmured against him for bringing them which of these works do ye stone mq.? out ofEgypt, as if, instead of deliver- - ITf And Moses said unto them) &c. ing, he'designed to slay them, their Urder these trying circumstances, Mochildren, and cattle with'thirst. Their ses retains his characteristic calmness. rage and malice at length rpse-to such He indeed reproves them; he shows a pitch, that-they were almost ready them upon whom their murmurings reto stone him;' and yet we are to re- flected but he does not denounce them; member that they had been, a very short he does not meet rage with rage; but time before, supplied with food directly simply expostulates with them upon the from the hand of God himself; they unreasonableness of chiding with him were feeding upon that food every day;' for a privation which he had'no hand in and- they were daily led by the mira. producing. —I Wherefore do ye tempt culous pillar of cloud, which was a sen- the Lord? Why do ye tempt the Lord sible token that the responsibility of by distrusting his providential care and their route rested not upon Moses, but kindness, and by murmuring against his upon God. Into such gross absurdities, ministers? Why do ye act as if ye as well as flagrant wrongs, do the would try him, and see whether he will fierce demands of appetite hurry sinful be provoked to come out in some severe men, prompting them to act' like mad. judgment against you? men, casting about fire brands, arrows, 3. To kill us and our children. Heb. and death, among their best friends. az1 W1IR "1 Lilthlr' lehamith bthi'Thoighehe had commanded the clouds ve-eth banai, to kill me and my sons; from ii:above, and opened the doors of spoken of as one man.'To kill' here is heaven, and had rained down manna properly'to make to die,' that is, to upon them to eat, and had given them suffer to die; to bring inrto circumof the corn of heaven. For all this stances which would expose to death. they sinned still, and believed not for 4. And Moses cried unto -the Lord,. his wondrous works.' Yet in this cor- saying, &c. The present was an emer. plaining and murmuring multitude we gency on which Moses might very propsee but an epitome of the race. Their erly adopt the Psalmist's motto,'What conduct is but too faithful a picture of time I am afraid I will trust in thee.' what large bodies of men are continu. The torments of extreme thirst tend very ally disposed to do, even to quarrel the much fo work men up to desperation, most with those from whom they have and render their passions fierce and un. received the greatest benefits, and to be governable. We cannot doubt that Moready to seek their death, as soon as ses was now in real peril of his life. But they meet with the least disappoint- he had before this learned where his ments of their desires. Thus it was in true refuge lay, and to that he betakes after ages with the divine Benefactor of himself. He pours out his complaint to the world.' Many good works- have God as to a friend a father, a guardian, I showed you from my Father; for a guide. He begs of him to directhim R.".491.j CHAPTER XVII. 27 5And the LOKD said: unto Moses; 6 i Behold, I will stand before g'G-o on before rtepeople, aandtalr thee there upon the rock in lore; with thee of the elders of Israel: and thou shlit smite the roc, and and thy rod, wherewith h thou tiere shall come water out of it, smfotest the! river, take in thine that the'people may drink. And! hand~ and go.h~an d and go.', 1i Numb. 20. 10, 11. Ps. 78. 15, 20. & 105. 41. g Ezek. 2. 6. A ch. 7. 20. Numb. 20. 8. &-114. 8. 1Cor. 10. 4. how to act in this emergency, for he is'I Go on before the people. Go even in himself utterly at a loss. This is the the midst of their rage, and before their true import of his words,'What shall I thirst is relieved; fear not to advance do unto this people?' They imply no- boldly at the head of the host, and trust tihlig vindictive;:,they' are not a ques- to- my arm for protectioi n.. —I Take tion touching' the manner in which lie withthee of the elderis. As if the mass should most effectually punish them, of the people had rendered'themselves but simply regard: the proper deport- unworthy of being the spectator' of such menit for' him to observe udder the cirt a glorious miracle.- - -1' Anid thy yod, cumstances. How unspeakable the corn- wherewit thou smotest the river. iHe fort of having such a sanctuary and such- does not say,' the rod whiich was turned an oracle to flee to when our motives are into a serpent,' or'the iod with which suspected, our: good, evil spoken of, our thou didst work wonders,' but he makes conduct reviled, and our patience tri- special' mention of thei mir'aclwoe'wtoight ed! How favored is he whom the Lord upon tlhe waters of the Nile, bhecause a hide's in his pavilion from the strife of somewhat similar One' wa's now; to be tongies! effected. 5. And' the'Lord said unto Moses; &c. 6. Behold, I Widi' stand' before -te.e However much we have trembled for there. That is, the cloudy pillar, the Moses in this extremity, we- are prompt- symbol of my presence, shall stand be. ed on' reading this verse, to tremble still fore thee there. Gr.' stand there bemore for those mutimuring, unbelieving, fore thou come to the rock. It is imrebellious Israelites. We' hear the voice plied that the cloud should: go before, of God commanding his servant to take and' stationing -itself-oh the spot where the' ominous' rod with which he had the rmiracle was tobe performied shi ld braised' arid broken Egypt, and we an- await the arrival.of Moses:aidtheeld ticipate thatit is now to be' an instru- ers, justa's the star pointed^ ou't' t birth mnreiit of inflicting' some fearful chas: place-of:Chfist. -r- -Up-on.te:'A oii tisement up.n i his guilty- people. We:Hfoeb&. The arguments' ddiuce'drabov caan scarce repress an inward shudder ii relation'to the'true site' of Refni'4in, in anticipatibar'of the: sequel. But how req'iir that tWe should- understand' by speedily are' our apprehensions calmed'?'Horeb not so much a partic'ular mounThie rodis:to be assumed for a purpose tain as a mouitainous' district of con of miery and -not of wrath. It is to siderable'extenit inwhich tie Sinai group smite,:not' a sinful people, but a flinty was situate'd. -r Ir Moses did so in the rock. it is to draw forth, not a stream sight-of the'elders of Ls'ael. Thie elders of blood' fro the heart the of nde the frefore' were' the only eye-Witneskes but astream of water to cool his tongue, of the miracle of the sriiiting' of the and to restore his fainting frame. How roCk, which was performed in a retired involuntary the exclamation,'Surely, place, pointed out by the statio'niof:th'Lord., thy Ways' are not as our ways, cloud, whence the Watersi' flo^id:ti c' nor thy thoughts as ourthoughts:!' - pious streams to the caip. The;elders VOL. 1 19 218 EXODUS. [B. C. 1491. Moses did so in the sight of the of Israel, and because they temptelders of Israel. - ed the LORD, saying, Is the LORD 7 And he called the name of the among us, or not? place kMassah, and Meribah, be- 8 ~ l Then came Amalek, and cause of the chiding of the children fought with Israel in Rephidim. k Numb. 20. 13. Ps. 81.7. & 95. 8. Hebr. 1 Gen. 36.12. Numb. 24.20. Deut. 25. 17. 3.8. - I Sam. 15. 2. would be able satisfactorily to testify of the inhabitants of the Sinai peninthat there was previously no spring or sula; no clew accordingly has been furreservoir of water in the place, and that nished that might inform us how they the present supply was produced solely were affected by the recent transactions, by the mighty power of God. In regard or with what feelings they regarded the to the apostle's allusion to this incident, advance of the vast Hebrew host into 1 Cor. 10. 1-3,_the reader is referred to the finest part of the country. We now Mr. Barnes' Note on that passage. hear of them. It appears that not only 7. He called the name of the place the peninsula, but the adjoining deserts Massah and Meribaih'Massah' signi- towards the south of Palestine, were fies temptation, and'Meribah' chiding, occupied by an extensive and powerful or strife. The latter word. is rendered tribe, of Bedouin habits) called Amalekin the.Greek.version by nraparcKpaao, ites. The fine valley of Feiran was bitter contention, which in the English then doubtless, as now, the principal translation, Heb. 3.8, is rendered,'pro- seat of those who occupied the peninvocation;' CHarden not your hearts as sula; and indeed the Arabic historians in the provocation, in the day of tempta- preserve the tradition that the valley tion in the wilderness.'-T Saying, contained ancient towns and settlements Is the.Lord among us or not? It is not of the Amalekites. There are some perhaps to- be. understood that they ut- ruins of an old city which they say was teredwith their lips these precise words, Faran or Paran, and that it was foundbut such was the language of their con- ed by and belonged to the Amalekites; duct. In like manner-when our Savior and they affirm that the numerous excasays, Mat. 12. 37,'By thy words thou vations in the mountains near, were the shalt be justified, and by thy words thou sepulchres of that people. (Makrizi in shalt be-condemned,' his meaning is, Burckhardt, p. 617.) Feiran, the name that they shall be judged by actions of this valley is undoubtedly the same which have the —force of language; ac- as the Paran of the Scriptures, which tions.which express the truth as clearly we know is expressly-applied to Mount asw ords- could do it. Temptation of Sinai, Deut. 33. 2. These. Amalekites God and contention- with his servants, were the posterity of Esau, and were no are very closely connected. together; doubt prompted in this assault by the and no provocation does God more high- hereditary hatred of that race which lyresent, than to have his gracious pres- had become possessed of the birth-right ence with his people called in question. and the blessing lost by their father..8.:Then came -Amalek( and- fought Their malice,which maybe said to have with Israel; implying that they came run in the blood, was probably somewhat from some'distance for -this purpose, exasperated at this time by seeing the and consequently that Israel was not at promises to Israel working towards an this time encroaching upon their terri- accomplishment. And they may have tories, and thus giving occasion for the been aware, moreover, of the wealth, attack. Hitherto nothing has been said the spoils.of Egypt, with which the B GC. 1491.j] CHAPTER XVII. 219 9 And Moses said unto Joshua, said to him, and fought with Ama-.Choose us out men, and go out, lek; and Moses, Aaron, and I{ur, fight with Amalek: to-morrow I went up to the top of the hill. will stand on the top of the hill 11 Andit came to pass,when Mo-w with n the rod of God in my hand, ses o held up his hand, that Israel 10 So Joshua did as Moses had prevailed: and when he let down his hand, Amalek prevailed., mCalled JEsus. Acts 7. 45. Hebr. 4. 8. hishand, Amalek prevailed n ch. 4. 20. oJam. 5. 16. Hebrews were now laden. But how. Isavus, Jesus, by which name Joshua is ever this was, certain it is that we find twice called in the New Testament,' vz. not the slightest hint of any-provocation Acts, 7. 45. Heb. 4. 8. In Num. 13. 9, given by the Israelites:for the attack he is called'Oshea.' The name of this nowwantonly-made upon them, which distinguished personage in the sacred it.appears from'Deut. 25. "18, was': not story here occurs for the first time, but conducted in'a style of open and manly his courage and discretion had before this warfare, but in a mean and cowardly; become known to Moses, and- he does manner:by falling upon their rear; and not hesitate, under divine suggestion, smiting the:faint and feeble who could to confide to him the conduct of this neither make resistance, nor escape; first military action. Whether Moses'Remember what Amalek did unto thee in this had an eye to his future station, by the way, when ye were come forth and designed to afford him an opporout ofEgypt;' how he met"thee by the tunity for that preliminary training way, arnd smote'the hindmost ofthee, which Jis destined services would reeven: all that. were feeble behind thee,' quire, we know not; but we may safewhen-,thou:wast faint and" weary: and- ly say that God had such an end in he feared not God.2' The last clause is view, and accordingly now entered himu emphatically added, because such an in-I upon that course of action which should' vasion of the chosen people under these best qualify him for the arduous duties circumstances was a virtual defiance to of his subsequent leadership of Israel. that'power which had so lately'destroy-' He was now orderedto draw out a deed the -Egyptians.- This fact explains: tachment of thel choicest spirits from the deep resentment which God himself the many thousands of Israel, and with expresses on the;:ocasion, and which, them to'give battle,n the morrow to by a'.positive s'tatute;, he transmits to" the Amalekites.-~TAnd Moses'Aaron, Israel.:^Thereforeit shall hbewhen the' ndHurwent up to the top of the hill. Lord tiy- G od hath'givein'thee restf from Of the'Hur -here mentioned- we only know all thine''eniemies' round' about,'- -in' the' froim- l Chron.-2.i18i that he was the son land a:w:hich't he':Lord'thy God,giveth: ofCaleb: the-son of.:Hezon, the son of thee for:- an iheritarice. to possess it; Plharez the sonof Jgdabh. But whether that thou' shalt' blot:: ott the remeir- this Caleb was the same with the faithbrance:of. Amalek from-under' heaven; ful spy- of that name, is more than can thoishilt not;forget it.''The: same' of-' be positively determined. These then fene isd atcounted more or less heinous: went to' the summit of the hill, but for inthe'eyes-:of eaveaii accordihg, to the- a'different purpose than merely that of greater' or less degrees of. light against being-idle spectators of the coming ponwhichi:iltis: committed.-.' test, as appears from the next verse. -9.' And: -Moses said' untb Joshua. -ll.Itcafie to pass, when Moses held Heb. ihlS' lYehoshua, properly Savitorl up hislhdndi,'&c. It-is not here expressfromtritheroot' AZi 3'asha, to save. Gr. ly affirmed that Moses' held any tlhsg 220 EXODUS, [B. C. 1491. in his hand, but as it is clear from v. 9, sword in that: of Joshua;- the embattled that he took'the rod of God? with him host in' the valley below, and. thepraythere can be no doubt that this was to ing band on the -mount above, ill were' be held up as akind of banner or signal necessary in the-divine economy to the to: be seen by the warring: host below, grand result.- In vain had' Moses prayed -and tb operate' as a continual incentive if Joshua had not fought; in.vairi had to their valor and prowess, while en- Joshua fought if Moses had not prayed. gaged in the contest. The sight of that The whole narrative, however, conclu. wonder-working wand, which- had al- sively shows, that God designed to-teach ready wrought such glorious things for Israel that the hand of Moses, with them, which had summoned the plagues whom they had just been chiding, conof Egypt, which had opened a path tributed more to their safety than their through the trackless'waters,,and which own hands; his rod more than their had So recently smitten' the rock for' weapons; and accordingly the success their refreshment, could not fail to nerve- fluctuates as he lifts up or lets down his' their arms with new vigor every time hands. What can more strikingly illus. their eye was turned towards it. Yet trate the principle, that the triumphs of a moment's reflection would convince the'church depend upon the prayers.of them, as it will us) that- there was n'o its friends?' Accordingly as they are intrinsic virtue in the rod to produce more or less strong in faith and fervent thiseffect; that it derivedall its efficacy'in. supplication, the victory' wavers to from the divine appointment, from its their side or that. of their enemies. And being a visible symbol of that unseen the same holds' true of the individual. succor,and strength which God was The lesson: here: intended to be taught pleased to minister to his militant serv- is'that men ought always to pray and ants fighting his own battle and main- not to faint;' it is,'that men should taining his glory. But it was evident- pray every where, lifting up holy hands ly proper thatj in order to secure the without wrath or doubting.' The Chrisdivine cooperation on' such an occa- tian warfare will be attended' with but sion;, fervent prayer should be united little success, unless it be waged: in the with: external appliances; and' accord- spirit and practice of unceasing; earnest ingly we, have every' reason' to believe.' prayer. And in; this struggle let us be: that the uplifted rod was merely an:cheered by the consideration that we accompaniment of the earnest interces- do-not, engage in this holy war unassistsions which breathed from the lips and ed and alone. The faithful servants of hearts of the venerable trio convened God, our brethren, have ascended the oti the summit of the hill. Such also hill of spiritual-prayetr.and aree-iploris the view taken of the incident by ing: blessings upon. our efforts. And the: Chal. and Jerus. Targums;''When not only so-; hewho marshals thieranks Moses held up his hands in: prayer.the f ththe sacramental host, who leads house of Israel prevailed; and when he them on to battle, and fights in their let down his' hand: from prayer, the behalf, sustains: another office equally house of Amelek prevailed.' We have important. He has gonenup to the sunmhere thent grouped together that- hal- mit of the everlasting hillsand is there lowed coMibi-ation: of agencies:which: employed in prevalent intercessions fort ought never to be separated, and in their success.. A greater.- than'Mses: which safety: and:success are ever:to be'is mediating for them oni thei mouint found:; viz. the, acknowleddgment: of Iabove, and his hands never. grow heavy heaven and:themuse of'appoirited means. and: wary, and faint. Of hin: it. can The rod in the hand of Moses, and the::never be. said, that though the spirit is B.C. 1491.] CHAPTER XVII. 221:12 ButMoses' hands were heavy; lek and his people with the edge and they took a stone, and put it of the sword. -under him, and he sat thereon: 14 And the LORD said unto Moand Aaron and Hur stayed up his ses, p Write thisfor a memorialin hands, the one on the one side, and a book, and rehearse it in the ears the other on the other side; and of Joshua: for q I will utterly put his hands were steady until the ngoing down of the su^ n Pch. 34.27. q-Numb.:24.20. Deut. 25. 19..going dohwn of thte sun. A -1 Sam. 15.3, 7. & 30. 1,17. 2 Sam..8. 12. 13 And Joshua discomfited Ama- Ezra 9. 14. willing, the flesh is weak.'He ever verance may sometimes be brought. liveth to make intercession for us'-. Of the occasions our consciences must liveth in the spritual undecaying vital, judge, but there'can be no doubt that.ity of.his love, and the vigor of.his ad- circumstances do sometimes occur in vocacy for his.people. Christian experience that call upon us 12. Moses' hands were heavy. That for services equally trying to the flesh; is, felt heavy to him, were wearied by occasions when we should beunfaithful being kept so long in the same uplifted to cur own souls did we'not hold out in posture. The infirmity of nature pre- prayer and inward groanings far'beyond vailed over the promptings of piety. the point where nature would plead for In this emergency recourse is had to respite.and repose. artificial supports. A stone is put un- 13. And Joshua discomfited Amalek der him for a seat, and Aaron and Hur and his people. That is, the Amalekites become living stays for his arms. In and the people of other clans which had performing this office, however, we do confederated with them in this assault. not suppose that both his hands were Junius and Tremellius, however, make held up on either side at the same time; the latter clause exegetical of the form. for in this case we cannot see but the er;'discomfited Amalek, even his peoarms of Aaron and Hur would eventually ple.' become as weary, and as much need 14. Write this for a memorial in a support as those of Moses. The main book, &c. The memorandum or memoobject of holding up his arms was that rial which Moses was commanded to the rod might be held up. This he' no write, was undoubtedly the very words doubt shifted from time to time from contained.in the final clause of theverse, one hand to the other, and Aaron and and therefore the Hebrew term transHur each of them successively aided in lated'for' should be rendered'that;' holding that hand which was next to'Write and rehearse it in the ears of them, and thus relieved both him and Joshua that I will utterly put out,' &c. each other. In our native feebleness -~ Rehearse it in the ears of Joshua. and proneness to languish.under the This record was especially to be im-.pressureo of spiritual duties, recourse pressed, and, as it were, engraven, upon may be innocently had to adventitious the memory of Joshua, inasmuch as he aids in keeping alive the spirit of devo- was the destined successor of Moses, tion.- ff'Were steady until the going as head of, the chosen people, and it down of the sun. Heb. ITlMh amu- was all important for him to be innah, steadiness.'Even though thus sup- formed what particular tribes or na. ported, yet so'long a continuance in one tions they were with whom the Israelfixed posture.must have been a severe ites were not to make any treaties, but trialtohis patience, and it impressively rather to devote to utter extermination. shows us to what a test our pious perse- It would serve also as a very season. 19* 222 EXODUS. [B.C. 1491. out the remembrance of Amalek,16 Forhe said, Because the LORD from under heaven. hath sworn that the LORD will 15 And 5Moses built an altar, and have war with Amalek from genecalled the name of it JEHOVAH- ration to generation. nissi:. able pledge and assurance that he should important item was the inscription, or be victorious in the career of his future rather, the appellation, by which it was wars against the enemies of God's peo. to be known.''The' original term t ple. — f I will utterly put out the re. nes, signifying primarily lifting uip, exmembrance, &c. Heb. t l2th ma- altaton, is applied also to a banner or hoh emheh, wiping I will uipe ouIt. ensign, such as were usually lifted up The denunciation is awfully emphatic. conspicuously in a field of battle as a It declares that'in prbcess of time Amra- rallying-point to the assembled hosts. lek should be totally ruined and rooted In' bestowing the rnamee"'Jehovah-nissi' out, that he shQuld be remembered only upon the altar, there is no doubt an in history. This was but meting out to'allusion' to the lifting up of the rod them the measure of destruction which of God as a banner or standard in this they themselves had meditated against'action.'The victory was"achieved, not Isr'ael. Their' language' was'that re-'by their own prowessbut by the power ported by the Psalmist, Ps. 83. 4;'Come,'ofJehovah'accompanying this uplifted and let us cut them off fiom being a banne'r,'and therefore in commemoratnation; that the name of Israel may be irig the' result of the conflict it- was no more in remembrance' God'there- proper that they should recognise the fore determines not only to disappoint agency of the Most High evinced in them in that, but to cut off their name. their behalf through his appointed symIt was to be known for the encourage- bol. It was, in fact, virtually adopting ment of Israel, whenever the Amalek- the language'of Israel in the Psalms, ites' should be an annoyance to them,'Not unto us, O Lord, not unto us; but that.sentence had irrevocably gone forth unt6' thy name, give the glory.' We against: them'; they were a doomed'will rejoice in thy salvation, and in the people; and the chosen race should'not name of our God will we set up our fail at last to triumph over tlem.i' This'banners.' sentence was executed in part by Saul, 16. Because the Lord hath sworn, 1 Sam. 15, and completely by David, &c.'Heb. Because the hand' -' 5P l, Sam. 30. 2 Sam. i..-8. 12, after 1" al keis Yah, upon the throne Yah. which we never read so much as the Very considerable doubt' hangs over the name ofAmaiek. Thus are the cunning true interpretation of this clause.' It taken in their own craftiness, and'thus may be referred by the construction are designs of.violence and blood'turned either to' the hand of Amalek, or to the back upon the heads of their contrivers. hand of the Lord. In'the former case, 15. Called the name of it Jehovah- the import is;'Because the hand of nissi. Heb. 03d tl1l Yehovah nissi., Amalek is upon (or against) the' thione the Lord my banner. This was a grate- of heaven, therefore the Lord will have ful acknowledgment to him to whom war,' &c. In the latter, the Lord's the glory of the recent victory was due. hand being upon the throne is equiva. Insteadof rearing a monument in honor lent to the taking an oath declarative of Joshua or his brave associates, an of a purpose of irrevocable hostility altar for sacrificial and thank-offerings toward Amalek -in all generations. If is erected to God, of which the most we adopt the former as the true sense, B. C. 1491.] CHAPTER XVII. 223 -CHAPTER XVIII. heard of -all that: bGod had done T W H-EN a Jethro the priest of for Moses, and forl srael his people, VVMidianMosesfather-in-law, -V Midian, Moses' father-in-law,;b Ps. 44. 1.,& 77. 14, 15. & 78. 4. & 105. 5, a ch. 2. 16. & 3. 1. 43. & 106..;8:'... -.. the implication is, that the attack made thenm. As it is clear that the lifting up by the Amalekites upon the Israelites of the rod in the hand of Moses was while they were under the tutelary con- the prominent incident in the whole duct of the cloudy pillar, was a virtual transaction, it is -certainly natural to assault upon that sacred symbol itself, look for some allusion to that in the which they were taught to regard as words of the present record. We would the seat, throne, or dwelling-place of suggest then, with deference, whether Jehovah.' This is by'no means an im. the hand of Moses is not the hand inprobable interpretation, although it is tended'.in the passage. Because his certain that the older versions incline hand was upon, or towards, as the origrather'in favor of the'other.'Thus; Chal. inal oY al will admit, the heavens, or'With an oath this is spoken from -the -perhaps the cloudy pillar, which may face of the terrible (one), whose majes- have been near, and was perseveringly ty is upon the throne of glory; that it sustained in that direction, therefore the shall' come to'pass that war shall be Lord assumes this contest as his own, waged from the face of the Lord against and declares perpetual war against the the men of the house of Amalek; that devoted race who have ventured to he may consume them from the genera- provoke his hostility.- How far the protions of the world.' Arab.' Now have posed construction goes to free the pasI'cause to swear by the throne, that sage from obscurity must be left to the -the Lord shall'have war against the judgment of the reader. Amalekites, &c.' Syr.'Lo,'the hand upon- the throne, the war of the Lord CHAPTER XVIII. with Amalek.' This idea is still more 1. When Jethro, the priest of Midian, explicitly enounced in the old rabbinical &c. Lightfoot, in accordance with Aben work, -Pirke Eliezer, c. 44,'When God Ezra and Jarchi, is of opinion that this would root out and destroy all Amalek's account of Jethro's visit to Moses is in-'seed, he stretched forth his right hand, serted out of its chronological order, and' took hold on the throne of his glory, which would require its collocation beand sware to root out and destroy all tween the tenth and eleventh verses of Amalek's seed out of this world and out the tenth chapter of Numbers. That it of the world to come.' The Greek renders does not properly pertain to this part as if the reading of their text was differ- of the narrative, he- argues, (1.) Prom ent-from what it is at present;'And Mo. the fact mentioned verse 12, that'Jethro ses built an altar to the Lord, and called'took burnt-offerings and sacrifices for'the-name of it, The Lord' my refuge; God,' whereas the law respecting these because with a hidden hand (secretly) offerings was not yet given. (2.) From the: Lord will war against Amalek from that mentioned in v. 13. 16, that'Moses generation to generation.' Vulg.'Be- sat to judge the people, and made them cause the hand iupon the throne of the know the statutes of God and his law,' Lord, and the war of the Lord, shall be.whereas'these statutes and laws not ~against Amalek.' It would seem, per- having yet been' promulgated, Moses haps, that some of these renderings himself could not know them. (3.) It must yield the true sense, and yet we appears from Deut. 1. 9-15, that the are not entirely satisfied with any of judges and rulers here mentioned, were 224 EXODUS. [B. C. 1491. and -that the LORD had:brought -4 And the name of the other was Israel out of Egypt: Eliezer,; (forthe God of-myfather, 2 Then Jethro, Moses' father-in- said he, was mine help, and deliverlaw, took Zipporah, Moses' wife, ed me from the sword of Pharaoh:) c after he had sent her back, 5 And Jethro, Moses' father-in-'3 And her dtwo sons; of which law, came with his sons and his the e name of the one was Ger- wife unto Moses into the wildershorn; (for he said, I have been an ness, where he encamped at,f the alien in a strange land:) mount of God: cch. 4.2. 6dActs 7. 29. cch. 2.22. f ch. 3. 1, 12. not appointed till after the departure is, choses himself to be their attendfromrSinai, and yet at this time they ant and guardian. He had undoubtedly had not arrived at Sinai. The infer- heard the report of the great and glori. ence, therefore, plainly is, that this in. ous things which had been wrought for cident is transposed from its natural the deliverance of Israel, and though place in the order of the sacred story. as.a Midianite he was not to share with The reason of the present arrangement, them in the promised land, yet as a de. Lightfoot says, is to be- sought for in scendant of Abraham and a worshipper the: prophetic curse denounced agains.t of Israel's God, he feels a deep interest the Amalekites in the close of the pre- in their welfare, and sympathises with ceding chapter; for as Jethro and his them in the joy of their deliverance family were residing in the country of -'- After he had sent her back. That this devoted people, it was proper to is, from the inn or lodging-place men. afford the reader an intimation that he: tioned,. Ex. 426, where Moses' life had was not to be involved in their doom, been endangered in the manner and foi and accordingly the incident of his visit l the reasons thus explained. He nodoubt to the camp of Israel, and his joining: foresaw that the presence of his wife in the-worship of the true Godj is in. and children would be a hindrance introduced in immediate connection with: stead:of a help in the prosecution ofhis the mention of the cursei not that it' mission to Pharaoh..actually occurred at that precise time, 3. The nacme of.the one was Gershom. but'to show that -he once'came, and That is, stranger there; alluding there. evinced by his conduct that:he was ex- by not only to his own condition.at t,he empted from -the denunciation. This time, but designing it as a memorial view.of the subject we consider on the also to his son of his condition, as a whole the correct one. In regard to' stranger and pilgrim on earth, as all Jethro and his true relation to Moses, his fathers were,,see Note-on Ex. 2.18. 4. The name of the other was Eliezer. 2.'Then Jethro took, &c. Neither That is, iny God a help, as immediatetime nor distance had alienated his af-. ly after explained.- I Delivered me fection for the husband of his daughter,' from the sword of Pharaoh. The obviof which he gives decisive evidence in ousdeduction from this mode of render. undertaking the present journey. He ing is, that this deliverance from thedoes not -satisfy himself with sending sword of Pharaoh is no other than his by the mouth of another his co.ngratu- escape from the royal vengeance after lations to-his son-in-law, neither will he slaying the'Egyptian. But in this.case it permit Zipporah and her sons to go un- would have beenmore natural,while that accompanied, unprotected through the event was fresh.upon hisnmindto bestow wilderness,'but aged and infirm as he such a commemorative na:me upon the B. 0, 3491.] CHAPTER XVIII. 225 6 And he said unto Moses, I thy each other of their welfare; and father-in-law Jethro am come unto they came into the tent. thee, and thy wife, and her two 8 And Moses told his father-in-law sons with her. - all that the LORD had done unto 7'T And Moses g went out to meet Pharaoh, and to the Egyptians for his father-in-law, and did obeisance, Israel's sake, and all the travail and h kissed him: and they asked that'had come upon them by the way, and how the LORD i delivered g Gen. 14. 17. & 18. 2. & 19. 1. 1 Kings 2. them 19. heGen.29. 13. &33. 4. iPs. 78.42. & 81. 7. & 106. 10. & 107. 2. first born, rather than upon the second; admitted to pay their homage to the and-as the original will as well, if not'king in Jeshurun, he goes forth with better, admit of -it, we prefer to render alacrity to meet them, and after the the verb in the future,'The Lord is usual significant tokens of respect, to mine help and will deliver me from the conduct them into his tent. However sword of Pharaoh,' which he had reason highly the providence of God may have to expect would be drawn against him advanced us in rank or authority, yet in'his, attempt to bring Israel out of we are' bound to give honor to whom bondage.'It is a name which is at once honor is due, and never to look with indicative of Moses' grateful acknow- disdain upon our kinsmen or others in ledgment of God's past mercies and of an humbler sphere of life. No dignities his faith in his future kindness. In this conferred by God can exempt us from case, the child thus named was probably entertaining the sentiments or evincing not the one which was circumcised by thesignsofnaturalaffection. —- They his mother at the place above men- asked each other of their welfare. Lit. tioned. erally,' they asked a man his neighbor 6. And he said unto Moses. Not per- of peace.' Of this phraseology see Note sonally, but by messengers despatched on Gen. 29. 6.-37. 5.'Even the kind before him to acquaint Moses with his'How-do-you's' that pass between them coming. Thus in like manner by con. are taken notice' of, as the expressions paring Mat. 8. 5-8, with Luke 7. 3-6, and improvements of mutual love and.it appears that-what the centurion is re- friendship.' Henry. presented as saying to Jesus, was said 8. Moses told his father all, &c.'The to him by certain persons whom he had separation of near and dear friends even sent for the purpose, Accordingly the for a few days or weeks naturally calls Gr. version of the present passage reads up a thousand little topics of interest thus:'And it was told Moses, saying, when they meet. What then must it Lo, Jethro,thy father-in-law comelh.' have been for two such friends, such a Vulg.'He sent word to Moses.' fathdr and such a son, to meet after an 7. Moses went o.ut to meet his father- interval of many months,'during which in-law. Thep acquaintance which we events of such stupendous character had havye already:formed withk Moses as- occurred? -events supremely interestsures us before hand of the reception ing to them, and destined to live in With which'he would greet his honored the memory of all coming generations. relative.' Our anticipations arerealized. Were ever two individuals furnished Though a prophet and a judge in Israel, ith such a subject of conversation:? If heidoes not forget the duties that grow the most trifling incidents that befall a out of his relations as a man. Instead brother, a friend, a parent, a child, are ofwaiting in state till his visitors are full of interest to the parties concerned, 226 EXODUS, [B. C. 1491. 9. And Jethro rejoiced for all the who hath delivered the peoplefrom goodness which the LORD had done under the hand of the Egyptians. to Israel, whom he had delivered 11 Now I know that the LORD is out of the hand of the Egyptians. greater~ than all gods: m for in the 10 And Jethro said, k Blessed be thing wherein they dealt n proudly, the LORD, who hath delivered you he was above them. ot of the hand of the Egyptians, out of the hand of the Egyptians, 12 Chron 2. 5. Ps, 95. 3, & 97. 9. & 1355. and out of the hand of Pharaoh, m ch. 10; 16, 22. & 5. 2, 7. & 14. 8, 18. n 1 Sam. 2. 3. Neh. 9. 10, 16, 29. Job. 40. 11, k Gen. 14. 20. 2 Sam. 18. 28. Luke 1. 68. 12. Ps. 31. 23. & 119. 21. Luke 1. 51. what must have been the emotions -of to a foreign people, while many of the Jethro in listening to the wondrous nar. Israelites themselves were murmuring rative of' Moses? Yet it was for this under the sense of their privations and object, among others, that he came. hardships. His joyful emotions, howHe wished to learn more fully and par- ever, are not blind to the true source of ticularly the events of which he had the blessings which prompt them. He heard in a general and indefinite report; gives the glory to God, and not to Moand in this conversation we may see sesa-or to Israel. He who is the origa specimen of those themes which are inating fountain of all, good to his peo. most grateful to a gracious heart. They pie is the ultimate object of their joy are well characterised by the Psalmist, and their praise. We cannot without Ps. 145,5-12,'I will speak of the glori- treachery to his glory and black ingrat. ous honor of thy majesty, and of thy itude to his goodness stop short of him wondrous works. And men shall speak- in our ascriptions. of the might of thy terrible acts: and I 11. In the thing wherein they dealt will declare thy greatness. They shall proudly, &c. Heb. C'lT mmR Itn abundantly utter th'e memory of thy t.5 baddabar asher zadu alehem, in great goodness, and shall sing of thy the thing in which they (the Egyptians) righteousness. They shall speak of the dealt proudly towards or against them glory of thy kingdom, and. talk of thy (the Israelites), he was still too strong power; to make known to the sons of for them; this last clause or something men his mighty acts, and the glorious similar being necessary to supply the majesty of his kingdom.'- I All the ellipsis. Compare Neh. 9. 10, which travail that had come upon them. Heb. has a reference to this passage. Chal. Ataifh'IMR asher metzatham, which'In the thing wherein the Egyptians had found them. For this sense of the thought to judge Israel, in that they original word, viz., the happening of are judged.' The pronoun'they' in afflictions to any one, see Note on Gen. the original is somewhat indefinite in 44. 34. - construction, and may be supposed to 9. —10. And Jethro rejoiced, &c. The include largely not only all the Egypt. emotions excited in Jethro's breast by ian princes and potentates, but also the the narrative of Moses, soon rose above magicians, the courtiers, and the com. all personal or selfish regards, above the mon people. In spite of all their efforts partiality of private friendship, above and machinations, they were baffled, the tenderness of natural affection. His subdued, humbled, and Israel triumph. heart expands at the thought of the antly rescued from their grasp. In.like wonders wrought by the divine inter- manner will he sooner or later show position in behalf of Israel. Though a himself above every thing that opposes Midianite, yet he is conscious of joy him or sets. itself up in- competition unfeigned in view of the goodness shown with him. B. C. 1491.] CHAPTER XVII,.;227 12 And Jethro, Moses' father-in- bread with Moses' father-in-law law,:took-a burnt-offering andsac-.o before God. -..:rifices for: God: -and Aaron came, 13 ~-And it came to pass on the and all: the elders of Israel to eat o Deut. 12. 7. 1 Chron. 29,22., 1Cor. 10...__.___-___. -'_ 18, 21, 31. 1-2. Took a burnt-offering: and sacri-. 13. And it came. to pass on the mor-fices for God. The friendly interview ro,,&c. Due attention having been issues in a solemn religious service, in paid to the rites of hospitality, the dicwhich Aaron'and all the elders of Is- tates of friendship, and the demands of rael are called to assist. By the latter filial, duty,- Moses re-enters next day i.term- iis. to be understood -sacrifices of upon the discharge of his public funcpeace-offerings, or eucharistic oblations, tions as lawgiver and judge. Although and of these the banquet was exclusive, the presence of.his, father, and the.re-y composed; for it was. not lawful to cent arrival of his'wife and children. eat;ofthe burnt-offerings, whichiwere would seem to have given him a good to be- uonsumed: whole as' a.holocaust, pretence for at least a short respite from Gomp,. Lev. 7. 15, with Lev. 1. 9. Hav- hisjudicial labors, yet-he resumed his ing had communion with each other task the very next day after their com-in joy and thankfulness, they now con-.ing, as if acting under the full force of tinue it in; a feast and, a sacrifice, in the conviction that ceremonious attefwhich it is probable, that Jethro, who,tions:must give. place to necessary busi-,was priest of Midian, and a worship. ness. And this, as a general rule, is per: of the true God, officiated. What no doubt correct.. The time, the talents, could be more decorous. or proper. than -of the minister of God, whether ecclesi. that such a friendship as' subsisted. be — astical or civil, are not his own,:,they tween these holy men, should be conse- -belong to his fellow men; and if the -crated by an act of joint-worship? - burdens of such stations were duly con-.f To eat bread. The usual term for sidered, they would be much seldomer food. Yet it is reasonably supposed looked at with envy than they now are. that ail opportunity was afforded to.The honors and emoluments are'often Jethro of. seeing and- tasting that won- wishfully eyed: while -the,:thu'sand derful'bread from heaven, by.which-Is- sacrifices -of.ease, -of, inclination, of rael was now sustained.-.r Before health, of private' attachment, are -en God.,That is, before the glory of God tirely overlo6ked. The anxious days, appearing in the,.cloud, or perhaps be-.the sleepless nights, the painful: toils, fore the.tabernacle, which we suppose the:causeless disaffection, the.open- odito have been- now.erected.; But we;need'um,-the secret- aspersions which one's not,.on:-this account, exclude' the addi- oficial- conduct incurs, are -not: taken -tional sense -of eating soberly, thank;. into theaccount., Many would no.doubt.-fully, in the fear and to the glory, of.be,eager to be Moses sitting on high God. This they no doubt did, and from and judging the people'; but'who would -the: whole incident we gather an example be-Moses, oppressed-and worn down by well worthyof imitation. Let those who the burden of the:multitude thronged enjoy the delight,of a happy-. eeting, around him {from the morning unto -the again to mingle the sympathies offriend- evening?,.The narrative makes it-plain ship and- domestic -affection, -after a -that Moses did not spare:himself the seasonof separation, not fail, while ac- most onerous duties of his station. —,,In Ikpowledging- the goodness,of God, to so-vast an assembly it:is -easy to con-:offer- pi their united tribute of; thanks- ceive that the controversies and: matters gi-vipg to qthe Authr of alltheir mercies. of:reference.would be very numaerofs, 228 EXODUS. [B. C. 1491. mofrow, that Moses sat to judge 16 When they have q a matter, the people: and the people stood they come unto me, and I judge by Moses from the morning unto between one and another, and I do the evening. r make thtem know the statutes of 14 And when Moses' father-in-law God, and his laws. saw all thath.e did to the people, he 17 And Moses' father-in-law said said, Whatis this tiing that thou unto him, The thing that thou doest to the people'? Why sittest doest is not good. thou thyself alone, and all the peo- 18 Thou wilt surely wear away, pie stand by thee from morning both thou, and this people that is unto even? with thee: for bthis thing is too 15 And Moses said unto his father- heavy for thee; s thou art not able in-law, Because P the people come to perform it thyself alone..unto me to inquire of God: q ch. 23. 7. &24. 14 Deut. 17. 8. 2 Sam.:15 3. Job. 31. 13. Acts 18. 15. 1 Cor. 6. 1. rLev. p Lev. 24. 12. N.umb. 15. 34. 24. 15. Numb. 15.35. & 27. 6, &c. & 36. 6, 7, 8,9. sNumb. 1. 14. 17. Deut. 1.9,12. -and as t:he appeal was -directly to-Mo- our translation'to inquire of. Gr. Bes, as the organ of God, it would be EKrlrreat Kplaiv irapa:rov reov, to seek -innevitable that the load of-responsibility ljudgment of God. Chal.'To seek docand toil should be almost too great for trine from the face of the Lord.' human endurance. Jethro accordingly, 16. When they have a matter. Heb. O.bserving the weighty and fatiguing'V7 ST Z11 IA ki yihyeh lahem da.'e.ares-which thus devolved upon his son- bar, when there is to them a word. On in-law, was convipced.that his physical this phraseology see Note on Gen. 15. 1. powers would soon sink under such a Gr. avrtXoyrst, a controversy, as also in'burden, and ventured to expostulate -Ex. 24. 14. Deut 1. 1 2. —-- Between with him in-regard -to it. - The reply of one and another. Heb. ]et1 It 1ZIt. Moses shows how anxious he was to do -ht-"l ben ish u-ben redhu, between a i his duity, and make himself the servant man and'between his fellow; a frequent of.all,'notwithstanding the unworthy Hebrew idiom.-~T I do make them returns iwhich he often met with at their know. Heb.'h-7Tii hodati.- Gr. vup-hands. "He tells him that he found it i rGa&, awovsIinstruct them; a version necessary-to perform this arduous ser- confirmed by comparing 1 Cor. 2. 16, vice,because the people wished,through'Who hath known the mind of the Lord, him, to ascertain the will of God, as the that he may instruct (avBtpflaae) him, supreme:authority intheir concerns. with Is. 40. 13,'Who hath directed the -r~ Come unto me to inquire of God. Spirit of the Lord, or being his counHeb. V:l:3 lidrosh Elohim, to sellor hath taught him (Heb. Y1 1' seek God. *That is,.to inquire of me yodienu, hath made him know. Gr. what is the mind and will of:-God, in avvyPlpa avrov, instructeth him. whose'name and;authority I both speak 18. Thou wiltsurely wearaway. Heb.;and,act.- The original implies, how- 1:33 nabol tibbol; a similitude drawn eree, more-thann a bare 4seeking.' It is from the leaf of a tree, which withers applied:td ananxiousstudious, careful for want of moisture. In like manner.quest, as in.consulting;an oracle. It is the corroding care growing out of.such to seek any thing, or.apply to any -per- a charge on the part of Moses would $^on with.earn'est and affectionate inter- soon exhaust the vital powers -as Moest; and therefore is -not'improperly, ses himself in effect afterward acknowthough still inadequately rendered in ledges, Deut. 1. 9,12. The advice glven B. C. 1491.J CHAPTER XVIII. 229 19 Hearken now unto my voice, I such as c fear God, d men of truth, will give thee counsel, and t God e hating covetousness; and place shall be with thee: Be thou u for such over them to be rulers of' the people to God-ward, that thou thousands, and rulers of hundreds, mayest xbring the causes unto God: rulers of fifties, and rulers of tens: 20 And thou shalt yteach them 22 And let themjudge the people ordinances- and laws, and shalt fat all seasons: g and it shall be, shew them z the way wherein they that every great matter they shall must walk, and athe work that bring unto thee, but every small they must do. matter they shall judge: so shall 21 Moreover, thou shalt provide it be easier for thyself, and h they out of all the people, bable men, shall bear the burden with thee. - tch. 3. 1. u ch. 4. 16. & 20. 19. Deut. 5. Gen. 42. 18. 2 Sam. 23. 3. 2 Chron. 19. 5. ixNumb. 27. 5. Y Deut. 4.1, 5. & 5. 1. 9, d Ezek. 18,8. e Deut. 16.19. f ver. 26. & 6.1, 2. & 7.11. z Ps. 143.. 8. Deut. 1.18. g ver. 26. Lev. 24.11. Numb. 15. 33. & 27. ver. 25 Deut. 1.15. 16. & 16. 18. 2 Chron. 2. & 36, 1. Deut. 1. 7 & 17. 8. h Numb..19. 5.~1-0. Acts 3. 6. 11.17. by Jethro, in its whole tenor, and the Gen. 47. 6, where it is rendered'men of manner of it is a fine illustration of his activity,' while in C:hron. 26. 6, it is character. It shows him to have been a rendered'mighty men of valor.' The veryintelligent,wise, conscientious, and leading sense is that of men of strong modest man; one of sound discretioni, character, active, efficient men,:possess. yet not disposed to dictate; and,espe- ing the qualitiies which in modern times cially-careful to have the uill of God we assign to those who are emphatiascertained, even-if it should be found cally termed good,busisness men. This to.run counterto hisjudgment. was the first requisite. -The second-was'19. Ilwill give thee counsel, and God that they should be men fearing God; shall be with thee. That is, by follow- that is, conscientious,.pious, religious ing my counsel you may anticipate the men; men deeply impressed with the divine- blessing.. Chal.'' The Word of conviction that there is a God above the Lord shall be for thy help.' - them, whose eye is upon-them, to whom ~ Be thou for the people toGod-ward. they are accountable, and by whose Chal.'Be thou inquiring doctrine from' judgmqent their own will finally-be tribefore the Lord.:' —f That thou my- ed; men who dare-not do a base, mean est,btJtng the causes unto Go. Act thou or unjust thing, whatever the temptaas mediator and interpreter with.God, tion, or however secretly it might be,bringing the causes of the people before done, because they are -controlled by a him,, and inn turn also reporting,'the holyawe. of heaven. The next qualifi. ordinances and laws' which constitute cation insisted on i~, that they should be his decisions in -the matters referred to men of truth; men whose word could him. The two verses, 19, 20, declare be implicitly relied upon, men of ap-, the; two-fold office'which he was to sus- proved fidelity, who would on no actain,, iz. that of advocate in -behalf of count utter a falsehood, or betray a -the people, and interpreter on the.part trust. This is well explained in the of God. Hebrew Canons;'Men of truth are such 21. Provide out of all the people able as follow after rectitude for its own men. Heb.'~t 1t aanshe hayil, men sake, who out of their own minds love of might or force; i. e. men of vigor- the truth,' and hate violent wrong, and pus, -active, energetic character. See flee from every kind ofinjustice. Finalthe import of the phrase explained, ly, they were to be men hatingcovt.VoL. 1 20 230 EXODUS. [B. C. 1491. 23 If thou shalt do this thing, and voice of his father-in-law, and did God command thee so, then thou all that he had said, shalt be i able to endure, and all 25 And -1 Moses chose able men this people shall also go to k their out of all Israel, and made them place in peace. heads over the people, rulers of 24 So Moses hearkened to the thousands, rulers of hundreds, rulers of fifties, and rulers of-tens. i ver.. k Gen. 18. 33. & 30. 25. ch. 16.29. 2 Sam. 19-39. l'Deut. 1. 15. Acts 6. 5. ousness) or in other words, influenced tributed to the passage Ex. 9. 16, on by- a noble and generous contempt of which see Note.- T Go to their place worldly wealth, not only not seeking in peace:'That is, either to the land of bribes, or aiming to enrich themselves, promise whither they are travelling; but cherishing a positive abhorrence of or, shall return home in peace from the any such corruption. He only is fit to place of judicature, having ebtained a be a magistrate, who'despiseth the gain speedy adjustment of their difficulties. of oppression, and shaketh his hands Thus a man's house or home is called from the holding of bribes.' Is. 33. 15. his place, Judg. 7..7,'And let' all: the,Men of this character were to be select- other people go every man unto his ed,sand placed; over the people in regu- place;' i. e. to his home, his place of lar'subordination, so that each ruler of residence. Judg. 9. 55,'And when the ten should be under the ruler of fifty, men of Israel saw that Abimelech was and-so on, very much according to the dead, they departed every man unto his order-usually established in an army. place.' These were to administer justice to the 24, 25. So Mioses hearkened, &c. The people in all smaller matters, while advice which was so discreetly and such as were of more importance were kindly given, was candidly and courteto be submitted to Moses as the ulti. ously received. A man of a different mate appeal. spirit would perhaps have rejected the 23. If thou shalt do this thing, and counsel thus tendered by a stranger. God shall, command thee so. An entire But Moses was above all the selfish freedom from the spirit of dictation, littleness which would have prompted and a'tone of the most exemplary and such a treatment of Jethro's sugges. amiable' self-distrust, is apparent in tions, and he hesitated not, on consider. those words. Knowing that Moses had ing'its reasonableness, to adopt the plan a better counsellor than he was,'he propbsed. The great Jehovah did not gives his advice under correction, like a disdain to permit his prophet to be modest and pious man, who knows that taught by the wisdom and intelligence all human counsel is to be given and of a good man, though he was not of received with an humble submission to the commonwealth of Israel. It is not the word and providence of God. He a little remarkable that the very first would have his suggestions. followed rudiments of the Jewish polity were only so far as.they met with the appro- thus suggested by a stranger and a bation of him who is (excellent in coun- Midianite. The ruler of Israel accord. sel and mighty in operation,' and in- ingly proceeded to make choice of able finite in'both. —— T Then shalt thou be men for this purpose. But we are not able to stand.:Heb.l hSt yakolta to understand by the language employamod thou shalt be able to stand; i. e. ed, that he did this alone.'Moses to-continue, tohold out; a phraseology chose,' i. e. he oversaw or superintended strongly confirmatory of the sense at. the choosing; for the election was un* B.-C. 1491.] CHAPTER XIX. 231 2-26 -And they njudged the pbeple CHAPTER XIX. at all seasons: the n"hard causes IN the third month, when the they brought unto Moses, but every children of Israel were gone small matter they - judged them- forth out of the land of Egypt, the selves. - same day a came they into the 27 If And Moses let his father-in- wilderness of Sinai. law depart: and o he went his way into his own land. a Numb. 33. 15. m.ver. 22. n Job 29. 16. 0o Numb. 10. 29, 30. doubtedly the act,of the people. Deut. that he should endeavor to impart to 1.9, 13,'And I spake unto you at that others the deep religious impressions,time saying, I am not able to bear you which had doubtless been made upon myself.alone-take you wise men, and his own mind. From Num. 10. 29, it derstanding, and known among your would appear:that his son Hobab, who,tribes, and, Iwill make them rulers over probably came with him to the camp, you,"' In like manner the deacons of remained with Moses in compliance the primitive church, Acts, 6. 3, were with his request. See Ndte in loc. chosen by. the people, and finally in- ducted -into office by the apostles. CHAPTER XIX. So also Acts, 14.23,'And when they 1. In the third month. Heb.' Vln -had ordained -them elders in every slUfl bahodesh hashshelishi, in the -church;' i. e. when they had, in con- third new (moon); as the term proper junction with the:people,. and in the ly signifies, by which is to be under. Xcapacity of superintendents, seen to the: stood, according to Jewish usage, the,appointment of elders; forthe original first day of the month, although for word will not, without violence admit the sake of greater explicitness- the of being construed as expressing the act phrase, I the same day,' is added, mean. of the apostles in contradistinction from ing the first day of the month. This that of the people.. was just forty-five days after their de. 26. Judged the people at all seasons. parture from Egypt; for adding sixteen.That is, at.all times, except when they days of the first month to twenty-nine were forbidden by'some paramount law of the second, the result is forty-five. requiring their attendance upon the serv- To these we must add the day on which ices of public worship.. Moses Went up to God, v. 3, the next 27. And -Moses let his father-in-law day afterwhen he returned their answer.depart. Heb. rn5W yeshallah, dismiss- to God, v. 7, 8, and the three days more ed, sent, away. That is, with the formal- mentioned, v. 10, 11, which form altoities usual on taking leave of an honored gether: just fifty days from the passguest; such as accompanying him to over to the giving of the Law on Mount some distance with more or less of an Sinai. Hence the feast which was kept iescort,: and invoking blessings, on his in aftertimes' to celebrate this event was head. Coomp. Note' on Gen. 12, 20. The.calle dPentecost, or the fiftieth day. And visit must, have formed an important -it was at this very feast that the Holy,era in Jethro's life, and though we know Ghost was given to the Apostles, Acts, of no particular authority for the state- 2. 1-4, to enable them to communicate ment of the Chaldee version, that he to all mankind the new covenant of our returned to make proselytes of his chil Lord and Savior Jesus Christ. Such a.dren, and of the people of his land, yet striking coincidence of times and,se-a uiothing..wold- be more natural than sons is peculiarly worthy ofnote. 232 EXODUS. [B. C. 1491. 2 For they were departed from the wilderness: and there Israel b Rephidim, and were come to the camped before c the mountt desert of Sinai, and had pitched'in b ch. 17.1, 8. cch. 3.1, 12. -2. They-were come to the desert of that the reader may be able to judge for Sinai, &c. Having now followed the himself on this.point, we shall so far children of Israel through their desert- avail ourselves of the results of modern wanderings, to the spot, which was se. researches in the peninsula-of Sinai, as lected by God himself as the scene of to embody a brief description of the re. the most signal transaction recorded in gion in which the events of the present all their history, it becomes important and succeeding chapter occurred. to ascertain as accurately as possible The breadth of the peninsula of Sinai the general' features of a locality dis- is intersected by a chain of mountains tinguished as no.other region of the called'El Tih' which-run from east to earth has ever been. The peninsula of west, -and cut off a triangular portion Sinai, lying between the two northern of the peninsula on the south,'in the arms of the Red Sea, was chosen as the very centre of which occurs the elevated theatre of that scene of grandeur which group of mountains where the Sinai of the Israelites'were now called to wit- theBible is to be sought. This moun. ness, and in our remarks on the ensuing tainous region, with its various valleys chapter we have suggested some of the and ravines of different dimensions, may reasons which may be-supposed tohave be described as being comprehended dictated this choice. As might natur- within a diameter of about forty miles. ally be expected from the character of Its general aspect is singularly wild and'the events that have occurred there, the dreary, being composed almost entirely region of Sinai has been for many centu. of naked rocks -and craggy precipices, ries a favorite place of pilgrimage for interspersed with narrow sandy defiles, curious and pious tourists. In modern which from being seldom refreshed with times, in consequence of the advances rain are almost entirely destitute of of civilization and the comparative ease'vegetation. Fountains and springs of ofaccess, the tide of travel has set still water are found only in the upper remore strongly in that direction, and a gions of the group, on which account large amount of new and important geo- they are the place of refuge of all.the graphical information has been the re- Bedouins, when the low country is suit. Still we cannot say that much parched up. From all accounts -it is has been done to render this information difficult to imagine a scene more desoapplicable to the:exact elucidation of late and terrific than that which consti. the Scripture narrative. Several import- tutes this range. A recent traveller (Sir ant points are, perhaps unavoidably, un- F. Henniker) describes it as a sea of de. settled; and among these is the identity solation.'It would seem,' says he,'as of the mountain itself upon which the if ArabiaPetrea had once been an ocean law was-delivered. This renders it some- of lava, and while its waves were runwhat difficult to determine the precise ning mountains high, it was commanded,tract,-which is' to be understood by the suddenly to stand still!' Nothing is to -wilderness of-Sinai,' although there can be seen but large peaks and crags of beno great error in-supposing it to be suf- naked granite, composing, as far as the -fiientlyextensiye to embrace the range eye can reach, a wilderness of shaggy orluster rofmountains familiarly known rocks and valleys bare of verdure.'Mr. under the title of Sinai: or'HorebW But Stephens, an American traveller, in his B. C. 1491.] CHAPTER XIX. 233'Incidents of Travel in Egypt, Arabia row and rugged defile, bounded on each P.etria, and.the Holy-Land,' thus graph- side with precipitous granite rocks more ically.describes his approach-to the re. than a.thousand feet high. We entered gion in question: —'Our road now lay at the very bottom of this defile, moving between wild and rugged mountains, for a time along the dry bed of a torrent, and the valley itself was stony, broken, now obstructed with sand and stones, and gullied by the washing of the winter the rocks on every side shivered and torrents; and a few straggling thorn- torn, and the whole scene wild to subbushes were all that grew in that region limity. Our camels stumbled among of desolation. I had remarked for some the-.rocky fragments to such a degree time, and every moment impressed it that we dismounted, and passed through more.and more forcibly upon my mind, the wild defile on foot. At the other that every thing around me seemed.old end we came suddenly upon a plain taand in decay:'the.valley was barren ble of ground, and before us towered in and devastated -by torrents; the rocks awful grandeur, so huge and dark that wererent:;,themountainscracked, brok.it seemed close to us, and barring all en, and crumbling into thousands of further progress, the end of my pilpieces; and we encamped at night be- grimage-the holy mountain'of Sinai. tweenfrocks which seemed to have been Among all the stupendous works of torn asunder by some violent convul- nature, not a place can be selected more sion, where the stones had washed down fitted for the exhibition of Almighty into the valley, and the drifted sand al- power. I have stood upon the summit most choked the passage.. At every of the giant Etna, and looked over the step the scene became more solemn and clouds floating beneath it; upon the bold impressive. The mountains became scenery of Sicily, and the distant moun. more;and more striking, venerable, and tains of Calabria; upon the top of Veinteresting. Not a shrub or blade of suvius, and looked down upon the waves grass grew on their naked sides, de- of lava, and the ruined and half-recovformed with gaps and fissures; and they ered cities at its foot; but they are nolooked as'if by a slight jar or shake they thing compared with the terrific soliwould crumble into millions of pieces. tudes and bleak majesty of Sinai.. An It is impossible to describe correctly observing traveller has well called it a the singularly interesting appearance of perfect.sea of desolation. Not a tree, these mountains. Age, hoary and ven- or shrub, or blade of grass is to be seen erable, is the predominant character. upon the bare and rugged sides of inluThey looked as if their great Creator. merable mountains, heaving their n'aied had made them higher than'they are., summits to the skies; while the.crumband their summits, worn and weakened ling masses of granite all around, and by the action of the elements for thou- the distant view of the Syrian desert, sands of years, had cracked and fallen.. with its boundless waste of sands, form.The last was by far the most interest- the wildest and most dreary, the most ing day of my journey to Mount Sinai.: terrific and desolate picture that imaginWe;were moving along a broad valley, ation can conceive. Came, an English bounded, by ranges of lofty and crumb-' traveller, speaking of this district, says, ling mountains, forming an immense:'From the summit of Sinai you see only rocky rampart on each side of us. The innumerable ranges of rocky mountains. whole day we were moving between.pa. One generally places, in imagination, rallel ranges of mountains, receding in around Sinai,,extensive plains or sandy some places, and then again contract- deserts, where the camp of the hosts ing, and about mid-day entered a nar. was placed; where the families. of Is20* 234 EXODUS.. [B. C. 1491. rael stood at the doors of theirtents, No doubt a great -portion of the diffiand the line was drawn round the moun- culty on this head has been occasioned tain, which no one might break through by the manner in which the Scriptures on pain of death. But it is not thus. employ these names, viz. as if they Save the valley by which we approach- were wholly convertible with each other. ed Sinai, about half a mile wide and a On this point we cannot but agree with few miles in length, and a small plain the arguments and the conclusions of we afterwards passed through, uwth a the last-mentioned writers, of whom the rocky hill in the middle, there appear latter speaks thus;-'In some passages to be few open places round the mount. of the Pentateuch the law is described We did not, however, examine it on all as having been delivered from Mount sides. On putting the question to the Horeb, and in others from Mount Sinai, superior of the convent, where he imag- and this is one of the apparent contrained the Israelites stood: Every where, dictions, of which scepticism has availhe replied, waving hi~ hands about,- ed itself to throw doubt on the verity in the ravines, the valleys, as well as of the narrative, or at -least to- question the plains.' that the books in which these seeming The two most elevated and conspicu. discrepancies occur were written by the ous summits of this peninsular group same person. The answer to this has adjoin each other, and are respectively been by a reference to Mounts Catherine distinguished by the names of Djebel and Moses, as distinct but adjoining Katerin (Mount St. Catherine) and Dje- peaks of the same range of mountains; bel Mousa (Mount Moses); the former and we have no doubt but that it was beingfor the most part locally identified this view of the subject which occawith the Horeb of Scripture, andthe sioned the summits which now pass for latter with Sinai. Both terminate in a Sinai and Horeb to obtain the distincsharp peak, the planes of which do not tion they now bear. -But it does not exceed fifty or sixty paces in circum- appear'to us how this answers the ob. ference. The former is the higher of jection we have stated, because if Sinai the two, and its summit commands a and Horeb are only distinct summits of very extensive-prospect of the adjacent the same range, how could the same country,-the two arms of the Red Sea, transaction take place in both at once, a part of Egypt, and, northward, to any more than if they were perfectly within a few days' journey of Jerusa- distinct mountains? From a careful ex-'lem. There is, however, very great amination of the various passages in confusion arising from the application which the names of'Horeb' and'Sinai' of the ancient names Sinai' and'Ho- occur -we think it might be easy to reb' to these several summits. As both show that these names -are different de. -these appellations are practically un- nominations of the same mountain. But known to the present inhabitants of the it seems to us that it is susceptible of country, it has been left in great'meas- being still more distinctly shown that ure'to the judgment or fancy -of indi- -'Horeb' is the name of the whole moun. vidual travellers to make the applica. tainous region generally, while'Sinai' tion. Professor Robinson, for instance, is the name of the particular summit. supposes a third still lower eminence It appears to us that Horeb is usually iri the same vicinity to be the true Ho- spoken of as a region, the common form ~ reb; while the Editors of the' Modern - of expression being generally'inHoreb,' Traveller,' and' the'Pictorial- Bible,' and. that where spoken of as a mouncontend for Mount Serbal, several miles Stain, it is in- the same general way as distant, as the genuine Mount Sinai.'when -we speak -of Mount Caucasus, B. C. 149J.1 CHAPTER XIX. 235 meaning thereby. an extensive range of wholly unsuitable.situation, in the-nar. mountains. But'Sinai' is usually spoken row valley of El Ledja at the foot of ofasa distinctmountain;'on' or'upon that peak. It also deserves to be noSinai,' being the most common mode of ticed, that Josephus does not.mention expression, as we should speak of a any. mount called Horeb. He speaks particular mountain or peak in a moun- exclusively of Mount Sinai, and after tainous or any other region. We believe noticing the transactions at Rephidim, there is-no instance in which the name says that, on leaving that station, the of Horeb occurs so.as to convey the Israelites went on gradually till they idea of ascent,descent, or standing upon came to Sinai.' The writer having thus it as a mountain, whereas this is invari- adjusted the relation to each other of ably the idea with which the name of -the terms'Horeb' and'Sinai,' proceeds Sinai is associated. It is true that there. to adduce a variety of reasons to show are two passages which appear to-mili- that Mount Serbal, and not Mdunt Mo. tate -against this view, but when care- ses, prefers the strongest claims to befully considered, they do in fact con- ing the place to which God descended firm it.- Thus in Ex. 3. 1,'Moses.. at the giving of the Law. We must recame to the mountain of God, even to fer the reader to the pages of the Pic. Horeb;' and in 1 Kings, 19. 8, Elijah torial Bible for a very elaborate can. goes'unto Horeb, the mount of God.' vassing of the respective claims of these In-both these places it would be most two localities. The principal difficulty obvious to understand that Horeb de- in regard to the present Mount Sinai, is notes the whole, and the'mount of God' the want of sufficient space for the enthe part;. which will be the more evi- camping of so large a host.as that of dent when it is recollected that the term Israel, and the impossibility of its sum-'mount of God' would be no-distinction mit, or that of Mount St. Catherine,be. -at all, unless the region were also men- ing seen by all the people at the same tioned; because:this distinction is not time. Mount Serbal, on-the other hand, peculiar to the mountain on which the he asserts, fully meets the idea which law was delivered. The reader who the reader of the Scripture is naturally wishes to verify the view we have taken, led to entertain of Sinai, as a detached will -moreover find further confirmation mountain, or rather cluster of moun. by observing that actions are mentioned tains, with ample open ground around as- having been done'in Horeb,' which the base in which the host might en. were certainly not done on anyparticu- camp. Some of the vallies also about lar mountain, but in: the surrounding Mount Serbal are fertile and well-wa. valleys or plains. Thus the Israelites tered; whereas at the other point it are said to have'made a calf in Horeb,' would seem to have been scarcely pos. (Ps. 106.- 19)-certainly not'in a moun- sible -to procure sufficient -forage for tain-,but in;the wildernessof Sinai while their cattle. Another argument is drawn Moses was in the mountain. The rock by the writer from the alleged identity smittein by Moses for water is called of' Mount Serbal and Mount Paran, the-' rock in Horeb' (Ex. 17. 6), which mentioned in Habakkuk.- The valley according-to the-viewwe take is com. or wady at the base of Mount Serbal patible with the situation we have indi. is still called'Faran,' and as p -and f cated for Rephidim;'whereas those who are letters constantly interchanged in regard Horeb-as a-particular mountain, the oriental tongues, the inference, he and determine that mountain to be contends, is wholly legitimate that Pa. Djebel Katerin, have been necessarily rln and Faran indicate the same localobliged to fix the - smitten rock in a ityf and that this is no other than Mount ~36 EXODUS. LB. C. 1491.'3 And d Moses went up:unto God, and the LORD e called unto him out Ad ch. 20.21. Acts 7.-38 e ch. 3. 4. Serbal. On the whole, however, we visible from the plain. The name Sinai incline to adhere to the more established is at present applied, generally, t.othe opinion, which assigns the region of lofty ridge running from N. N. W. to Tjebel Katerin and Mousa as the-scene S. S. E. between the two narrow valleys of the great event in question, and the just described. The northern part, or following extract'from Prof. Robihson's lower summit, is the present Horeb, account of his visit to the:spot in 1838, overlooking the plain. About two and will go to lessen very considerably the a'half or three miles south of this, objection founded uponthe limited-space the ridge rises and ends in a'higher for encampment:-'We approached the point; this is the present summit of Sicentral granite mountains of Sinai, not nai, the Jebel M-fsa of the Arabs; by the more usual and easy route of which however is not visible from any WadyShekh, which winds around aid part of the plain. West, or rather enters from the East; but following a W. S. W. of -the valley El-Leja, is- the succession of Wadys we crossed Wady still higher ridge and summit of Mount Shekh and entered the higher granite St. Catharine. The plain abovei men. formation by a shorter route, directly tioned is in all probability the spot, from,the N. N. W. through a steep,- where the congregation of Israel were rocky, and difficult pass, between rug- assembled to receive the law; and the ged, blackened cliffs, 800 to 1000 feet mountain impending over it, the present high. Approaching in this direction, Horeb, was the scene of the awful phewe were surprised and delighted, tofind nomena in which the law was given. ourselves, after two hours, crossing the As to the present summit of Sinai, there whole length of a fine plain; from the is little reason to suppose that it had southern end of which that part of Sinai any connection with the giving of the now called Horeb rises perpendicularly law; and still less the higher peaks of in dark and frowning majesty. This St. Catharine. I know not when I have plain is over two miles in length, and felt a thrill of stronger emotion, than nearly two-thirds of a mile broad, when in first crossing the plain, the sprinkled with tufts of herbs and shrubs, dark precipices of Horeb rising in sollike the Wadys of the desert. It is emn grandeur before us, I became aware wholly enclosed by dark granite moun- of the entire adaptedness of the scene tains, —stern, naked, splintered peaks to the purposes for which it was chosen and ridges, from 1000 to 1500 feet high. by the great Hebrew legislator.' Bib. On the east of Horeb a deep and very Repos. for April 1839. As to the connarrow valley runs in like a cleft, as if vent which is here established, and in, continuation.of -the:S. E. corner of which, from the increasing resort, bids the plain. In this stands the convent, fair to become little more than a:sacred at the distance.of a mile from the plain; caravanserai, affording its inmates but and the deep verdure of its fruit;trees' little of that holy retirement which the and cypresses is seen as the traveller location was intended to secure, the approaches,-an oasis of beauty:amid reader will find a full and interesting scenes of:the sternest desolation. On account in the work above mentioned, the west of Horeb,:there runs up a.simi- by our countryman Mr. Stephens, and lar valley,'parallel to the.former. It in fact, in nearly all the published tours is called El-Leja, and in it stands the of modern travellers.'deserted convent:E_-.'Erbayin, with a 3. And Mos.es -went up unto God, garden of olive and other fruit-trees, not Heb. 1t- lx' bR el ha-Elohim,.to the 1B.: — 1t491.] CHAPTER XIX. 237 Tehe mountain, saying, Thuia shalt the Egyptians, and &how. g I bare thousay to the house of Jacob,and you ont eagles wings, and brought tell. ti echildren of Israel;, you unto myself. 4- fYe have seen what I did unto f Deut. 29. 2, Deut. 32. 11. sai.63. 9. Rev, 12. 14. Etoliimt. That is to the visible symbol 4. Ye have seen, &c. It is a direct of God's presence, whichhad now doubt- appeal to themselves, to their own obless taken its station on the summit of servation and' experience, for the truth the mount. Gr. Eus ro opus TO'v eov, to of what is here affirmed. They could the mount of God. Chal.'Into the pres- not disbelieve God without first disbeence of the Wold of the Lord.' The lieving the testimony of their own more attentively the sacred narrative is senses. —. How Ibare you on eagles' scanned, the moree clear is the evidence, wings i. e. as on eagles' wings; a that wherever' interviews between God similitude denoting the speed, the seand Moses or other good men are men. curity, and the tender care with which tioned, there we are to understand that they were, as it were, transported from some visible manifestation of Jehovah the house of bondage, and which is exWas' present, and' tha.t this visible phe. panded in fuller significancy, Dent. 32,'nomenon is intended to be indicated by 11i 12,'As an eagle stirreth up her nest, the term'Jehovah' or'God'.'-It will fluttereth over her' young, spreadeth be noticed that the object of Moses' abroad her wings, taketh them,'beareth ascending the mount on this' occasion" them on her wings; so the Lord alone was simply to receive and'carry backto did lead' hii.': In like manner, as the the'pepl'e the message contained in the chrch'of Israel here fled from the verses i'e-diately succeeding, which diragon hraoli, as he is termed, Ezek. was a' inore general intimation of the 29. 3; so the Christian church in a tim'e terms on which God agreed to form the of persecution is represented, Rev. 12. Israelites into a distinct and peculiar 14, as flying into the wilderness from people. —-r Thus shalt thou say to the the serpent or dragon, with two wings house of Jacob, and tell the children of a great eagle. Wings in this accepof Israel. This two twofold denomi- tation are a symbol'ofprotection. The nation of thie chosen' people is rather idea of this passage is strikingly set remarkable and no' doubt was intended forth by' the prophet at' a long subseto carry with' it some-special' empha. - quent period, Is; 63. 9.'In all tie'ir'afsi's of'eaning. As:' the ercies' con- fliction he was'fificted, and the' angel ferred upot thera as a people extend. of'hispresencesaved thenm: in his love ed' backinto thie history of'the- past, it'anddin his pity he redeemed them; and was perhaps designed, by the use of''he'bare them, and carried'thiei allthe these two names, tob remind them of:days of old.'-~f' Brought' fou unto' their humble beginiiiigs'and their sub- myself. Delivered you from the cruel s'equent icre'ase; to suggest to- them' bondage of Egypt, and graciously rethat' tley, Whov were once as, lowly as ceived you' into' a covenant relation to Jdc'b'When lie- went to Padan-aram, myselfand the enjoyient of my speciaI were now grown as great as God made' tutelaryfavor. This is the ultimate aim hlim, when he came from thence and of all the gracious methods of God's was called Israel. The mention of the providence and grace, to bring'us back twofold appellation of their ancestor, to himself, to reinstate us in his lost woulddtend also to excite them to obedi- favor, to restore us to that' relation in etice in conformity to his example. which alone we cari be happy. Christ 238 EXODUS. [B.- C 1491. 5 Now h therefore, if ye will obey venant, then i ye shall be a peculiar my voice indeed, and keep:myc-C i Deut. 4. 20. & 7.6 4. 2,21. & 26. 18. & 32. 8, 9. 1 Kings 8. 53. Ps. 135.;4. Cant. 8.12. h Deut. 5. 2. Isai. 41. 8. & 43. 1. Jer. 10. 16. Mal.. 3.17. Tit. 2.14. has died,'the just for the unjust, that shall be mine, saith the Lord of hosts, he might bring us to God., in that day. when I make up my jeuels. 5. Now therefore if ye will obey, &c. (Heb, my unlt segullah). Eccl. 2. Having briefly recounted the grounds of 8,'I gathered, me also silver and gold their obligation to him, the Most High and the peculiar treasure (slnt) of now proceeds to state plainly the re- kings'and ofthe provinces.''By'5iD turns he should expect and require from segullah,) say the Hebrew commenta. them. This was in one word obedience tors,'is signified, that they should be -cordial, sincere, and unreserved obedi- beloved before him, as a desirable treas. ence to the will of their best friend and ure which a king delivereth not into the kindest benefactor, who could have no. hand of any of his officers, but keepeth thing in view but their happiness. This it himself. And such.is the case of Is. he demanded of them. On his own part, rael, of whom it is said, Dent. 32. 9, he promises a profusion of blessings,'For the Lord's portion is his people.' temporal, spiritual, and everlasting, of Thus too, Deut. 7. 6,'Thou art an holy which the crown of all is that they people unto the Lord thy God; the Lord should be an appropriation to himself, thy God hath chosen thee to be a special They should enjoy a rank of higher people (n1^&) unto himself, above all honor and tenderer endearment in his re- people that are upon the face of the gard than any other people —a declara. earth. Ps. 135. 4,'For the Lord hath tion, the scope of which will be more chosen Jacob unto himself, and Israel apparent from a closer inspection of the for his peculiar treasure (1SDO lis. import of the particular terms.- r A gulatho).' In these cases the Greek peculiar treasure. Heb.- 15b segul- rendering is mostly 1rCPovcrer, peculiar lah, a word of which we do not find precious, which occurs Tit. 2. 14,'That the verbal root 5Oi sagal in Hebrew, he might purify unto himself a peculiar but- in Chaldee it signifies to gain, to ac- people (Aaos 7rcptovatos), zealous, of good q.ire to one's self, to make one's own, to works.' But in 1 Peter, 2. 9, the phraseappropriate. Wherever the noun oc. ology is a little varied,'But ye are a curs in Hebrew it denotes a peculium, chosen generation, a royal priesthood, a possession or treasure of which the an holy nation, a peculiar people (Xaos owner is peculiarlychoice, oneon which sts replorolnalv)) which is the Septua-. his heart is set, and which he neither gint rendering of the word'jewels,' shares with others nor resigns to the Mal. 3. 17. Throughout, the leading care of others. It has an obvious rela- senseis that of select, precious, endeartion to-the Latin word sigillum, seal, ed;.something exceedingly prized and and is especially applied to'such choice sedulously preserved; and it would seem possessions as were secured with a seal, as if God would represent all the rest of as gold, silver jewels, precious stones, the world as comparatively worthless &c.:.Thus, 1l Chron. 29. 3,'Because I lumber when viewed by the side of the have Jset my affection to the house of chosen race. Chal.'Ye shall be beloved my God, I have of mine own proper before me.'- I For all the earth is good'(Heb. of my 1]i ~ segullah), of mine. Or, though all the earth is gold and silver, which I have given, mine.' The sense, however, is essen&c Thus too, Mal. 3. 17,'And they tially the same by either mode of rend. B. C. 1491.] CHAPTER XIX. 239 treasure unto me above all people: tion. These are the words which fork all the earth is mine: thou shalt speak unto the children 6 And ye shall be untomea-l king- of Israel. dom of priests, and an m holy:na- 7 [ And Moses came and called k ch. 6. 29 Deut. 10. 14. Job. 41. 11. Ps. 24. for the dersof the eople, and. & 50. 12. 1 Cor. 10. 26, 28. 1 Deut. 33. 2, 3, laid before their faces all these 4. Pet. 2. 5,,9. Rev. i. 6. & 5. 10. & 20. 6 words which the LORD commandmLev. 29. 24, 26. Deut. 7. 6. & 26. 19. & 28.9. Isai. 62. 12, 1 Cor. 3. 17. 1 Thess. 5.27. ed him. ering. It was intended to enhance, in and at the same time having crowns their estimate,. the greatness of. the di- upon their heads, which was an emblem vine favor in making them, the objects of royalty. It would be impossible of such a selection..Being the sovereign therefore to use language conveying the and proprietor of the whole world, and promise of higher honor, of more disthe fulness thereof, he needed them not; tinguished prerogatives, than this. As nor ifhe saw good to select any people the priestly order was set. apart from was he under the least obligation, out the common mass of the people, and of himself, to fix upon them. He might exclusively authorised to minister. in. have taken any other nation in prefer- holy things, so all the Israelites, comn. ence to them. The parallelism, Deut. pared with other nations, were to sus. 7. 7,8, fully confirms this sense of the tain this near relation to God. They passage;'The Lord did not set his love were to be, as it were,'the first.born upon you, nor choose you, because ye from among men/ consecrated to God were more innumber than.any people; from the womb, like the first-born of for yewere the fewest of all people: their own families. Andwhen we add But because the Lord loved you, and to this that they were all to be regarded because he would keep the oath which at the same time as kings also, and he had sworn urto your fathers, hath none as subjects, a commonwealth of the Lord brought you out with a mighty spiritual sovereigns, what can be conhand, and redeemed you out of the house ceived more exalted and honorary? Yet of bond-men, from the hand of Pharaoh such is undoubtedly the import of the king of Egypt.' words, which is but little heightened 6.A kingdom of priests. Heb. 7 by the subsequent phrase, an holy na. tnI: -maomleketh kohanim; which the tion;' i. e. a nation hallowed, set apart, Gr. renders by an inverse construction consecrated. earlelov ieparevpa, a royal priesthood, 7. Moses came and calledfor the eldthe phraseology adopted by the apostle, ers, &c. In so' immense an assembly Pet. 2.9. Chal.'Ye shall be before me of peopleit would be necessary for Mokings priests, and an holypeople.' The ses to treat with them through the me. true sense of:the expression is perhaps dium of their elders, or the principal most adequately given Rev. 5. 10,'where men in the several tribes. Having conin allusioh to the passage, it is said, vened them for the purpose, he'laid'Thuii.hast made us unto our God kings before their faces,' the message he had anLdpriests; andwe shall reign on the received from God, by which is meant earth.' Theywere in fact to combine that he fully explained to them what iii their own persons the'royal and the God had given him in charge, and sub. sacerdotal dignity, which is figuratively mitted it to their serious judgment wheset forth in the Apocalyptic scenery by'ther they would comply with the pre. the elders being clothed in white robes, scribed terms. The elders of.,course which was a badge of the priesthood, propounded the words to the people. 240 EXODUS. [B. C. 1491. 8 And n all the people answered Lo, I come unto thee o in a thick together, and said, All that the cloud, P that the people may hear LORD hath spoken we will do. And when I speak with- thee, and q beMEoses returned the words of the lieve thee forever. AndMoses told people unto the LORD. the words of the people unto- the 9 And the LORD said unto Moses, LORD. o ver. 16. cli. 20. 1. & 24.15, 16. Deut. 4 n ch.24. 3,7. Deut. 5. 27. & 26. 17. 11. Ps. 18. 11, 12. & 97. 2. Matt. 17. 5. P Deut. 4. 12, 36. John 12.29, 30. q-ch. 14.31. 8. And all'the people answered to- imagine it to have assumed a denser gether. Heb. I'n' lnIFI yaanu yah. and darker appearance on this occasion. dav. Gr. arcEKptQ, oeo0vpaov,. answered As it was to be accompanied with light. vith one accord, as the term oloOvpupaov nings and thunders, the whole scene is also rendered Acts, 2. 1,: and often would be rendered more sublime and elsewhere, implying rather unanimity awful by the increased darkness and of counsel than simultaneousness ofact. density of that vast mass of cloud, towIt is of course to be supposed that the ering above the summit of the moun. elders made known the conditions to tain, which was to be the ground of the people whom they represented, and these fearful phenomena.- Our concepthat: they unanimously signified their tions on this subject will be heightened acceptance of them, which was again by referring to the parallel language of reported by Moses through their official the Psalmist, Ps. 18. 11,'He made darkheads. Their answer discovers indeed ness his secret place; his pavilion round a commendable promptitude in acced- about him were dark waters and thick ing to the terms and availing themselves clouds of the skies;' i. e. not literally of the proffered blessings, but the sequel waters in their elementary state, but shows that their response was given in such thick dark lowering clouds as are a spirit of overweening self-confidence. generally charged with water, and'emp. They knew comparatively little of their ty themselves in gushing torrents of own spirits, and rushed precipitately rain; in allusion to which it is said, into the assumption of obligations, of Job. 26. 8,'He bindeth up the waters in the full import of which they had but his thick clouds, and the cloud is not little idea. Their conduct strikingly rentunder them." There was perhaps illustrates that of the convinced sinner, some reference in this mode of maniwho feels the pressure of the divine festation to the comparatively dark and claims upon his conscience, and fondly obscure genius of the Mosaic dispensa. imagines that he shall have no difficulty tion. Of the ancient versions the Arab. in keeping-the whole law. But experi- renders this passage,'I will manifest ence soon shows him his error, as it did my Angel unto themn in the thickness of the Israelites. clouds;' and the Jerus. Targ.'My Word 9. Lo, I come' unto thee in a thick' shall be revealed unto thee in the thick cloud. Heb. T i' beab h'anan, in cloud'- r Thatthe people may hear the tftckness,. or density, of the cloud. when Ispeak with thee, &c. This disGr. ev trvXeo vYeXn7s, in the pillar of closes one grand purpose to'be accomithe. cloud. We know that God' ordi- plished'by stuch an impressive mod'e of narily, resided among his people and manifestation. The highest possible presided over them in-the cloudy pillar. honor, and credence, and deference was But as this pillar changed its aspect to to be.secured to the personi of Moses, a pillar of fire bynight, so we can easily' in order that the laws and ordinances B. C. 1491.] CHAPTER XIX. 241 10 1~ And the LORD said unto Mo- 11 And be ready against the third ses, Go unto the people, and r sanc- day: for the third day the LORD tify them to-day and to-morrow, twill come down in the sight of all and let them s wash their clothes, the people upon mount Sinai. rLev. 11.44,45. Hebr. 10. 22. ver. 14. Gen, 35. 2. Lev. 15. 5. t ver. 16,18. ch. 34. 5. Dent. 33. 2. which he was to introduce among the sons;' i. e. ordered them to sanctify people in the name of God might be themselves; the agent, according to clothed with due authority. The gran- Scripture usage, being said to do that deur and solemnity of the scene in which he orders orprocures to be done. which their leader was to act such a We see at once the propriety of their conspicuous part would eminently tend being fitted by a special preparation for to produce this effect. And their hear- such a solemn interview with the Most ing with their own ears the voice of God High as now awaited them. When but speaking to his servant, would utterly a friend or neighbor is expected somecut off all future pretext for saying that what formally to visit us, the natural Moses palmed upon them a system of sentiment of decorum requires that our laws and statutes of his own devising, persons, our houses, our entertainment, or imposed upon their credulity in any should be invested with an air of more way-whatever. In affirming this they than usual neatness, order, and style. would be witnesses against themselves. How much more, when the visiter is to They had an ocular demonstration that be no other than the King of Kings the laws to which they were required to himself! They were about to approach submit,were promulgated from the high- a holy God, a God of infinite purity, est authority in the universe, of which who cannot bear'any'unclean thing in Moses was merely-the ministering me- his presence, and therefore they were diator. It was not, however, merely to take care that no defilement was upon from the men of that generation that them. They were to wash their clothes God would exact this profound defer. and preserve their persons free from all ence to the official character of Moses, impurity. They were even to abstain (v. but it was to be perpetuated in the line 15) from all such innocent and lawful: of their posterity to the latest days- gratifications as might be unfavorable'that they may believe thee for ever,' to the utmost degree of spirituality and iot only as long as they live, but as abstractedness of soul in the exercises long as their descendants shall live. before them. Not that there was any Accordingly our Savior himself recog- intrinsic virtue in mere external ablu-. nises his authority,when he says in the tions and abstinences; they were to do parable of the rich man and Lazarus, this in token of their cleansing them.'They have Moses and the prophets, let selves from all sinful pollutions. While them hear them,' and'if they believe they were washing their clothes they not Moses and the prophets, neither will were to think of washing their souls by they believe, though one rose from the repentance from the sins which they dead.', had contracted. Comp. Gen. 35. 2. Lev. 10. Go unto the people and sanctify. 15.5. them, &c. That is, command and see 11. The third day the Lord will come that they sanctify themselves, as ap. down, &c. That is, will come down in pears from the next clause, and from the cloudy and fiery pillar, the symbol v. 14. In like manner it is said that of his presence, the visible Shekinah; Job (ch. 1. 5.)' Sent and sanctified his another of the innumerable instances in VOL. I 21 242 EXODUS. [B. C. 1491 12 And thou shalt set bounds unto" 13 There shall not a hand touch the people round about, saying, it, but he shall surely be stoned or Take heed to yourselves, that ye go shot through: whether it be beast not up into the mount, or touch the or man, it shall not live: when the border of it: u whosoever toucheth x trumpet soundeth long, they shall the mpunt shall be surely put to come up to the mount. death: uHebr. 12. 20. x ver. 16, 19. which'Lord' is used interchangeably the trumpet soundeth long, they shall with the term denoting his visible repre- come up to the mount,' where the phrasentative. His descent was to be in seology in the original is precisely the sight of all the people. We infer from same,'1i bahar, in or upon the mount. this that the cloudy pillar rose to-a It undoubtedly signifies something more great height in the heavens, for we be- than merely approaching the base of lieve.there is no one of the several peaks the mountain, its'border' or extreme of the Sinai group of mountains that foot, and conveys the idea of some decould be seen from all the points where gree of ascent or climbing towards the a body of two millions of men must summit. have been encamped. Consequently, 13. There shall not an hand touch it. the pillar that surmounted the summit Heb. b'~ 1_ g=,5 lo tigga boyad, there must have been very lofty.' shall not an hand touch him. Our pres12. Thou shalt set bounds, &c. Not- ent translation evidently understands withstanding all the grandeurs and ter- the'mountain' as the object not. to be rors of the scene, it was on the whole touched with the hand. But that is foran illustrious instance of God's grace bidden in the clause immediately pre. and condescension that he was pleased ceding, and here the true sense is doubt. to vouchsafe to them such a signal dis- less that which is yielded by a literal play of himself on this occasion. Yet rendering of the originaJ. If a man, or he would have them reminded of the a beast should break through the prehumble awful reverence which should scribed limits and advance towards the possess the minds of all those that wor- mountain, they were not to rush in after ship him. Every semblance of unhal. him, apprehend him, and thrust him lowed freedom and familiarity was to back) but on the contrary were to slay be studiously repressed. While Jeho. him on the spot by casting stones or vahmakes himself known as a Father, shooting darts at him from a distance, a Protctor, a Guide, a Portion, he still Such a bold intruder upon forbidden would have his servants:remember that ground,. such a daring transgressor of he is Cthe great and terrible God.' He an express divine precept, was to be retherefore requires that they shouldwor- garded as so profane, execrable, and ship-him at a respectful and reverential abominable, that they were not permitdistance, as being really-unworthy even ted to pollute their hands by touching to lift up their eyes to the place which him. What a speaking commentary his footsteps were to make glorious.- upon God's estimate of presumptuous T That ye go not up into the mount. sin!-~~ When the trumpet soundeth Heb.'bTl bahar,. in or upon the mount. long they shall come up, &c, Heb. 71h It is-important,if possible, to ascertain 2' bimshok ha-yobel, in the drawing the exact idea, as otherwise it will be out of the trumpet; i. e. of the sound of difficult to determine what is meant by the trumpet. On the true import of the the permission in the next verse,'when word ~12 yobel here rendered'trumpet,' B. QC. 1491.] CHAPTER XIX. 243 see Note on Josh. 6. 4, 5. It is the A comparison of the present passage word applied to the sounding of the with Josh. 6. 4, 5, seems rather to contrumpet of jubilee, a term derived in firm the first of these as the genuine fact from this very root, and supposed sense. Then the Israelites were comto denote-an instrument either made of manded to compass the walls of Jericho ram's horns, or constructed in that form. for six days in succession, the priests It was blown as a signal for the camp continually blowing the rams' horns, or congregation to assemble, or to do and on the seventh'when they make something in concert. Throughout the a long blast with the ram's horn (Heb. rest of the context the word for' trum-: t>~ I =:z b2ih bimshok be-keren pet' is entirely different,viz.,2 1D t sho- ha-yobel, in the drawing out (of the phar, forwhich reason some critics have sound made) by the horn of the ram, supposed that the phrase in this place &c.-all the people shall shout.' By denotes a signal given by order of Mo. this is probably implied that when the ses in thecamp for the approach-of the sounding shall have been long continued, people to the base of the mount, where- after they shall have heard it from day as in the sequel the sound of the DtlZ to day for six days, and through nearly shophar was among the supernatural the whole day on the seventh, then at sounds and sights that distinguished the completion of the last circuit they the august occasion. This however is should shout, and the walls would fall an interpretation which cannot well be down. So here we are probably to unreconciled with the context. Again, derstand that when the signal blast of there is great uncertainty as towwhat is the trumpet had been for a considerable precisely to be understood by the sound time continued, they were to' come up of the trumpet's being drawn out or to the mount.' But this latter clause is prolonged; whether it signifies a grow- if any thing still more difficult of ek. ing intensity, or a remission, softening, plication than the preceding. Does it dying away, of the sound. The Gr. gives mean the removal of the foregoing re. the latter sense,'When the voices, and, striction? It would seem that our trans. the trumpets, and the cloud are departed lators supposed it did not, but implied from the mountain, then shall ye go up.' rather that at the given signal the peo. Thus too the Syriac,'When the trumpet ple were to approach to or towards the shall, have become silent, then. it shall. mount as far as the prescribed limits be-permitted to you to go up.' So also would permit. But this view of the the Chal. according to Fagius' version;. matter is not favored by the original,'When the trumpet shall be withdrawn, which has' 1'15Y yaalu bahar, come then shall they have leave to go up.' up in, into, or upon the mount. The But it is very-doubtful whether this is phrase is most evidently directly the recorrectly rendered. The original "1t1 verse of the prohibition in v. 12,'Take D51Z3 be-migad shophara signifies ac heed to yourselves that ye go not up cording to Cartwright, Cum protracta into the mount (Heb. thlly: q:1)hU M fuerit buccina, when the (sound of the)'tr hishshameru lakem aloth bahar, trumpet shall have been prolonged; and beware for yourselves of going up in, thus substantially agrees with the He. into, or upon the mount.' Such is the brew, the root'J nigad answering pre- literal rendering of the two clauses, cisely to:pV mashak, and both signi. and how are they to be reconciled? As fying to draw out, extend, prolong, read in the letter they show a plain dis. The Vulg. on the other hand adopts the crepancy, the one permitting what the former, Cum cceperit clangere buccina, other forbids. Some have proposed to when-the trumpet shall begin to sound. surmount the difficulty by understand 244 EXODUS. [B. C. 1491. 14 ~ And Moses went down from 16 ~ And it came to pass on the the mount unto the people, and third day in the morning, that there y sanctified the people; and they were b thunders and lightnings, and washed their clothes. a c thick cloud upon the mount, and 15 And he said unto the people, the d voice of the trumpet exceedz-Be ready against the third day: ing loud; so that allthe people that a come not at your wives. was in the camp e trembled. bPs. 77. 18. Hebr. 12. 18,19. Rev. 4. 5. y ver. 10. z ver. 11. a 1 Sam. 21. 4, 5. Zech. 8. 5 & ]1.19. c ver. 9. ch. 40.34. 2 Chron. 7. 3. 1 Cor. 7. 5. 5.14. d Rev. 1.10. & 4. 1. e Hebr. 12. 21. ing the clause as an ironical concession; and the fiftieth after the departure from as if God had intended to intimate that Egypt. The morning was ushered in before the trumpet blast was heard they with terrible thunders and lightnings, should be strictly charged not to over- and a cloud of deep lowering darkness pass the boundaries, but that after that resting upon the summit of the mount. time, and when the sound began to wax The heavens and the earth and the elelouder and louder, then they might ments conspired to signalize, in the ascend if they pleased, if they dared; most impressive manner. the -advent of for then the terrors of the scene would the Creator and Lord of the universe to be of.themselves so tremendous and re. this part of his dominions. Nearly pulsive, that there would be no special every object of grandeur and awe of need of any express veto to forbid a which we can conceive, enters into the nearer approach. But such a sense description. Thunder, lightning, ternm seems hardly consistent with the so- pest, the blackness of darkness, smoke, lemnity of the scene, and we are con- fire, earthquake, and the trumpet of strained on the whole to yield our assent God! Never, in all probability, till the to the import affixed to the words by the light of the last morning shall dawn, old versions, viz., that the limitation was and the trump of the archangel shall to be annulled and the mountain freely peal its summons to arouse the dead, ascended when the blast of the trump- will such a spectacle be again witnessed et and the other supernatural sounds on earth. We have only to reflect upon had been so long drawn out and pro- the design of this august visitation to tracted as to have become scarcely aud- be satisfied that such an apparatus of ible, qnd to be dying away upon the ear. awful accompaniments was in the highIn other words we think that the Sept. est degree appropriate and seasonable. rendering, though paraphrastic, gives A deep moral impression in regard to the true sense;'When the voices, and the law about to be delivered was to be the trumpets, and the cloud, are departed produced. Every thing accordingly was from the mountain, then shall ye go so ordered as to afford the most strikup.' As they were to remain encamped ing display of the glorious majesty of for a year at the base of the mountain the Lawgiver, to point out the character it might be important for them to be of the law in its strictness and rigor, assured of the divine permission to and its tremendous penalty, and withal, ascend from time to time to its top, to furnish a preintimation of the day of and devoutly contemplate a spot recent- judgment, when every transgression of ly hallowed by the footsteps of the glory it will come into account. He who has of Jehovah. made us, and who perfectly knows our 16. And it came to pass on the third frame, knows how best to suit his disday, &c. The eventful day at length pensations to our condition. It is no arrived, the sixth of the month Sivan. matter of surprise, therefore, that He B.-C. 1491.] CHAPTER XIX. 245 who has an unlimited control over all scenery of the Apocalypse, ch. 4. 5, the inlets to our sentient spirits should'And out of the throne proceeded lightsee fit, when the occasion warrants, to nings and thunderings and voices.'make the senses an avenue to the mind, a The voice of the trumpet. Heb. N and to seize the conscience or overawe 1=3 kol shophar, the voice or sound oJ the heart by speaking to the eyes or the a trumpet. There is no clear authority ears, or to both at once. Such was his in the original for the use of the mo e good pleasure on the delivery of the law definite expression'the trumpet,' as II from Sinai; and it is a corisideration in allusion to some trumpet previously full of solemn import, that if God was mentioned. At the same time we are truly awful in the harmless unconsum- not prepared to affirm, although the ing fire at the bush of Horeb, and in the V' yobel and the'1tt shophar we e guiding and protecting pillar of cloud; undoubtedly different, that they may not if he was dreadful at Sinai, coming in both refer to the same supernatural fierce and threatening flames to promul- sounds heard on this occasion. The gate his law; what must he be' coming use of the term in either case may per in flaming fire to take vengeance on haps simply be to intimate that a sound them that know not God, and obey not was miraculously produced bearing a the gospel of our Lord Jesus Christ!" strong resemblance to that of a trumpet, If the sound of that trumpet which pro- though immeasurably louder. Perhaps claimed the approach of God to Israel the clangor of an unearthly trumpet was was almost sufficient to kill the living mingled in the din of the elements to with fear; what must be the trumpet deepen the conviction that the whole which-shall awake the dead? Whatever scene was preternatural. Thunder and majesty aid solemnity distinguished the lightning, and earthquake, and dark giving of the Law, the whole earth shall clouds were phenomena with which they eventually behold it exceeded in the con- were in some degree acquainted, and summation of the gospel.- ~ In the had there been nothing more, it might morning. Heb. ^1ti1'l1 bihyoth possibly have been thought, either then habboker, in the being mtade to be of the or in after ages, that the spectacle witmorning; implying'something peculiar nessed was merely an extraordinary and extraordinary in the atmospherical tempest, the effect solely of natural phenomena that ushered in that mem- causes, though acting with unwonted orable morn. The usual phrase for in violence. But when a sound was heard the morning' is "1P: babboker, and if shrill and piercing like the notes of a nothing more than that simple idea was trumpet, but rising above the hoarse meant, it is not easy to account for the peals, the roaring and the crash of the present unusual phraseology. - 1- And thunder, such as was never heard bethere were voices and lightnings, &c. fore in any commotion of the elements, Heb.t j s' va- yehi koloth. Thun- and such as never could issue from an deis are undoubtedly meant, a sense instrument made by human hands or frequently conveyed by the Heb. word blown by human breath, no wonder that'voice,' in proof of which see Note on the impression upon the people was terGen. 3.8. The gloomy mass of cloud was rific beyond all conception. No wonder unquestionably the seat of the thunders that the terms'oice of the archangel and lightnings which pealed and flashed and trump of God' should have arisen from its bosom. And as the pillar of from this-incident of the dread pheno. cloud was regarded as the throne of mena which struck the senses of assem. God, we see the pertinency of the allu- bled Israel at the base of the holy mount. sion to this narrative in the mystic It is undoubtedly from the circumstance 21* 246 EXODUS. [B. C. 1491. 17 And f Moses brought forth the as the smoke of a furnacee, and k the people out of the camp to meet with whole mount quaked greatly. God; and they stood at the nether 19 And i when the voice of the part of the mount. trumpet sounded long, and waxed 18 And g mount Sinai was alto- louder and louder, m Moses spake, gether on a smoke, because the and n God answered him by a voice. LORD descended upon it h in fire: 20 And the LORD came down upon land the smoke thereof ascended mount Sinai, on the top of the fDent. 4. 10. gDeut. 4.11. & 33.2. Judg. mount: and the LORD called Moses 5. 5. Ps. 68. 7, 8. Isai. 6. 4. Hab. 3. 3. h ch. k Ps. 68. 8. & 77. 18. & 14. 7. Jer. 4. 24. 3.2. & 24. 17. 2 Chron. 7.1,2, 3. i Gen. 15. Hebr. 12. 26. 1 ver. 13. mT Hebr. 12. 21. n Neh. 17. Ps. 144. 5. Rev. 15. 8. 9. 13. Ps. 81. 7. here mentioned that the Scriptutes teach its clang.- r M loses spake and God is -to associate idea of the sound of a answered him by a voice. What Moses great trumpet with the awful occur- said on this occasion, we are not inrences of the day of judgment, of which formed; at least not in this connexion. the giving of the law from Sinai was in- The Apostle tells us, Heb. 12. 21, that tended to be a faint type and shadow. in the midst of the terrors of the scene, 17. To meet with God. Heb. tVli)l hle said,'I exceedingly fear and quake;' iT5Tlt likrath ha-Elohim, to meet the and it is not improbable that it was preElohim; i. e. the Deity, in his visible cisely at this stage of the transaction apparition. Chal.'To meet the Word that these words were uttered. As to of the Lord.' - Stood at the nether the answer which God is said to have part of the mount. Without the limits given him, a correct view of that depends fixed by Moses. upon the construction of the next verse. 18. And Mount Sinai was altogether 20, 21. The Lord came down upon on a smoke, &c. The appearances thus Mount Sinai. As it had been already far seem to have been exclusively those said, v. 185 that the Lord descended described in v. 16, in which we have no upon the Mount in fire, we have little mention' of smoke or fire. But as the hesitation in adopting the suggestion of solemnities proceeded, the terrors of Calvin that all the verbs here should be the scene became deeper. Nature seem- rendered in the pluperfect tense,'had ed to have become more conscious of come down,''had called,'hadgone up,' the approaching God, and discovered and the whole verse considered as parengreater commotion. Dark and pitchy thetical. The scope of it seems to be, to volumes of smoke, intermingled with inform us how it happened that Moses lurid flames of fire, rolled up the sides was in a situation to hold this intercourse and above the summit of the mount, as with Jehovah; for it does not appear if issuing from an immense furnace, and that in any stage of the proceedings did just at this time the foundations of the God communicate with Moses while he perpetual hills began to be moved by remained among the people below. He the throes of an earthquake, which was invariably called up to the summit,. shook the solid rocky mass toits centre. or near the summit of the mountain. 19. When the voice of the trumpet But as nothing had heretofore been said sounded long, and waxed louder and of Moses since he was represented as louder. Heb. "th 1tJil J5ir holek bringing the people out of the camp to ve-hazEk meod, going and strengthen- their appointed station, and he is yet ing exceedingly. It is a phrase entire- here set before us as holding commuly different from that v. 13, and implies nion with God, it was obviously proper a growing intensity in the loudness of to interpose the notice of his having B, O. 1491.] CHAPTER XIX. 247 upi to the top of the mount; and they.break through unto the LoRD MBoses went up. o to gaze, and many of them perish. 21 And the LORD said unto Moses, 22 And let the priests also which Go down, charge the people, lest come near to the LORD, p sanctify o See ch. 3. 5. 1 Sam. 6. 19. P Lev. 10. 3. been previously called up to the top of before God, and the Lord Jesus Christ the mount. This is done in the twentieth &c.' Thus the charge here appointed" verse. If this remark be well founded, to be.given was a solemn testimony it is perhaps to be inferred that God of God, through Moses, of the conanswered Moses' exclamation by giving sequences of disobedience. —-.' Lest him:the order mentioned, v. 21, viz. to they break through unto theLord. That go:down and restrain the people from is, to the Shekinah, the visible manibreaking through the prescribed limits. festation of the Lord. The phraseology Otherwise we must suppose that as throughout the narrative is wonderfully Moses' words to God are not expressly in keeping with this idea,-.. — And recorded, so God's words to him are for.many of them perish..-Ieb. 1ldhh 3 wise reasons withheld. But however 2I naphal mimmenu rab, many ofthem this may be, the charge which he was fall. Gr. 7TWuTcrV ge avTWv rXeaOo, a mulrequired to convey to the people leads titude of them fall; i.- e. be destroyed us to suppose, that when they saw Mo- by being put to death in obedience ses passing unharmed into the midst of to the command, v. 12, 13. We cannot the fire, the smoke, and the lightning, fail to learn from this, that a prying their curiosity was excited to the -high- curiosity in relation to matters which est pitch to learn the nature of elements God does not see fit to reveal to his at once so-fearful to lqok upon, and yet creatures is not only highly presumptuapparently so innocent- in their effect, ous, but fraught with danger. and, accordingly, that many of them 22. Let the priests also which come were upon the point of breaking through near to the Lord sanctify themselves. theboundaries to gaze' more closely at Heb. q i R V' 1tZi V tl15ht hakkothe spectacle. This is confirmed by the hanim hanniggashim el Yehovah,. the Gr. in wroreeyy ElToML npos tov eovo Karavo- priests coming near to the Lord; i. e. rena-, lest by any means they draw nigh whose duty, whose function, it is, on unto God to consider; i. e. to contem. ordinary occasions, to come near to plate, to ponder, to study, implying the the Lord. Chal.'Which come near to indulgence of a prying curiosity. The minister before the Lord,' But as the word is used in -this sense in Stephen's Aaronical priesthood was not yet:estab. speech, Acts 7.31,in reference to Moses lished it becomes a question'who are apthe burning bush. —i Charge the meant by the term. We learn from people. Heb.'lYl haed, testify unto. Gr. Ex. -1. 2, that the first-born of every diaiapTvpai, bear witiess to; the same family were in a special manner to be word employed by Paul, 1 Tim. 5. 27, dedicated and sanctified to God, and it'I -charge thee (Sl&alaprvpoya, ) before is clear, from the whole tenor of the bd04, and. the Lord Jesus Christ, and patriarchal history, that the honor of theelect angels, &c.' So also 2 Tim. the priesthood was considered as in. 2.;14,'Of these things put them -in re- volved in the rights of primogeniture. membrance, charging them (taieaprv- As this was the case, and the tribe of povsvos) before the Lord that they Levi was afterwards substituted instead strive not, &c.' Again, 2 Tim. 4. 1,'I of the first-born, we cannot well doubt carge thee (3atyapTvpoyat) therefore, that the eldest sonsthroughout the tribes 248 EXODUS. [B. C. 1491. themselves, lest the LORD q break mount Sinai: for thou chargedst forth upon them. - us, saying, r Set bounds about the 23 And Moses said unto the LORD, mount, and sanctify it. The people cannot come up to q 2 Sam. 6. 7, 8. r.ver. 12. Josh. 3. 4. were at this time considered as invested with that applied in the precedifigverse with so much of the priestly character to the breaking through of the people as to be properly employed on all occa- in respect to the prescribed limits. That sions when any peculiarly sacred minis. is a very emphatic word l']i'd1 yehersu, trations were to be performed. We may having the import of subverting, raztherefore suppose that this class of the ing, destroying, as of houses, walls, people are intended by the appellation fortifications, &c, and therefore very'priests,' and that they are the same as well applied to the rushing and pressure we afterwards, Ex. 24. 5, find denomi- of a crowd who break down, trample nated'young men of the sons of Israel,' under foot, and obliterate, any kind of many of whom were, in all probability, fence or barrier set up to pheck their at the same time heads, chiefs, and el. progress. But the root rag paratz is ders of the people, and so still more equally significant as spoken of God, properly to be viewed as having the and conveys the idea of a sudden, fearsuperintendence of the sacred services. ful, and destructive bursting forth of his These were charged in a peculiar and judgments against opposers. Thus, 2 emphatic manner to sanctify them- Sam. 5.20,'And David came to Baalselves' on this occasion, i. e. by ab. perazim, and David smote them there, staining from presumptuous intrusion; and said, The Lord hath broken forth for the nearer persons are brought to (11D paratz) upon mine enemies beGod by their office, the more dangerous fore me, as the breach of waters. Thereand deadly are their transgressions. fore he called the name of that place They had no doubt shared with the rest Baal-perazim (t'IV it: baal peratof the people in that'previous personal zim, i. e. plain of breaches).' So also, sanctification which had been enjoined, 2 Sam. 6. 8,'And David was displeased, v. 10, so that that cannot here be alluded because the Lord had made a breach to. The meaning is rather, that con- upon Uzzah: and he called the name sidering the force of their example, the of the place Perez-uzzah (I'tY Dt obedience which they were to evince peretz Uzzah, breach of Uzzah) to was to be so strict, so punctilious, so this day.' We are no doubt prone to be conscientious, that it would be con- covetous of license beyond what God sidered as amounting to a' sanctifica- has seen fit to allow us, but we may astion' of themselves in the sight of God. sure ourselves that he always has conComp. Lev. 10. 3,' Then Moses said ceded and always will concede as much unto Aaron, This is it that the Lord as will be for our good, and with such spake, saying, I will be sanctified in precepts and such examples as we have them that come nigh me, and before here cited, we cannot but see that it is all the people I will be glorified.' The at our utmost peril that we presume to implication is. that while in the obedi- go beyond the salutary limits, both of ence of common persons God is honored, knowledge and action, which he has in that of his priests he is sanctified. imposed. ~~T- Lest the Lord break forth upon 23. The people cannot come up. Not them. Heb. raIt yiphrotz, break vio- that there was any physical impossilently forth. The word is not the same bility in the way, but Moses seems to B. C. 1491.] CHAPTER XX. 249; 24 And the LORD said unto him, come up unto' the LORD lest he Away, get thee down, and thou break forth upon them. shalt come up, thou, and Aaron 25 So Moses went down unto the with thee: but let not the priests people, and spake unto them. and the people break through, to have thought that by reason of the un- pie in the discharge of their official duutterable terror and glory of -the scene, ties, they might perhaps be at a loss to -it was morally impossible that the peo- see why they might not follow Moses, pie should any of them be so presump- and still more Aaron, in his near actuous as to transgress an order which cess to the Lord, and thus be emboldhe had once so expressly delivered to ened to promise themselves impunity them, and which he had guarded by set- even if they went beyond the limits ting bounds according -to divine direc- prescribed to the rest of the people. tion. Thus -it is that in the conscious- 25. And spake unto them. Heb. "Rtlt ness of a due deference to the will of va-yomer, and said unto them. But God in themselves, the good and the what he said unto theni is not stated; charitable are sometimes prone to en- for which reason some have thought tertain a more favorable opinion of hu- that 8t2'1 va-yomer in this connexion man nature than the truth will warrant, was equivalent to "*i"Xq va-yedabber, God often sees a necessity of uttering and he spake, as our translation has it. cautions and repeating commands of But we may still take the verb in its which his right-minded servants are but usual sense by supplying, with Jarchi, little aware. the objective clause;'He said or de. 24. Thou and Aaron with thee. God livered to them this admonition,' i. e. does not see fit to make any direct what is contained in the preceding verse. verbal-reply to Moses'remark,nor does I Moses went down and said it unto he intimate that he had been guilty of them.' Ainsuorth. remissness in any part of his duty, but he repeats the-order that he should go down, not only to renew his warning to the-priests and people, but also to take CHAPTER XX. Aaron and bring him up with him to the top of the mount. As he was about THE LAW. to' invest him with the honors of the The sacred historian, having fully de high priesthood, it was fitting that he tailed in the preceding chapter all the should; put upon him such tokens of various preliminaries to the-delivery of distinction as would inspire the people the Law, comes now to the account of with a profound respect for his dignity the solemn transaction itself-the most and authority.-. Let not the priests remarkable event, perhaps, taken in all and the people break through to come up. its bearings, that occurred in the history Gr. /an s3taeaOc6aav aBvafnvai rpos rov esov, of the chosen people prior to the incar. let them not violently press to come up to nation of Christ, and one of the most God.'As if thedanger were that in their remarkable that ever did or will- distinanxiety to-gaze they should even at. guish the annals of the world itself. The tempt to advance up the sides of the occasion was indeed one which had a mountain, from which all but Moses primary reference to the nation of Israel, were strictly interdicted. As the priests' to whom,' says the apostle,'pertain. were ordinarily permitted to approach eth the adoption, and the glory, and the nearer to God than the rest of the peo- covenants, and the giving of ltg, qWi 250 EXODUS. [B. C. 1491. and the service of God, and the prom- pointed more or less distinctly to him. ises,' But it was not an event consti- Viewed in this ecclesiastical character, tuting the national distinction of that God bestowed upon them the ceremonial people only. It was one affecting the law,-which was a body of rules and prewhole human race in its deepest inter- cepts regulating their religious worship. ests, both temporal and eternal. God (3.) As a peculiar people,having a civil himself descended from heaven and by polity and constitution especially apa supernatural voice promulgated to pointed for them, and distinguishing man the Moral Law, the expression of them from all other nations, their gov. his will, the reflection of his nature, the ernment being in fact a theocracy, in immutable standard ofright,the inflex- which God himself was their supreme ible rule of action for his accountable magistrate. Viewed in this light a creatures, containing every essential code of civil or political laws was preprinciple of duty, and embodying the scribed them. The term'the law' is grounds of all the future rewards and sometimes applied to one of these sys. punishments to be enjoyed or suffered tems, and sometimes to another, and throughout the ages of eternity. These again to the whole taken collectively; considerations impart to this event a so that we must often be governed in magnitude and importance scarcely to great measure by the context in deter. be paralleled by any thing else which mining the precise sense in which the has come within the range of our ex- term is used. It is however most le. positions, so that the.nature and scope gitimately and emphatically employed of the Law itself; the various circum- in reference to the first of these, or stances attending its promulgation, the the moral law, which was distinguished phraseology in which it is couched, and from the others by being audibly dethe principles of its interpretation de- livered by God himself and afterwards mand-the most careful investigation. written by him upon two tables.of stone. Such an inquiry will be best conducted Of this Law one of the prevailingscripunder the several distinct heads that tural designations is'the ten words,' follow. or' ten commandments, a phraseology which is fully considered in the notes on.1., Various Divisions and Titles of the the first verse of this chapter. The term,aw.'Decalogue' is wholly equivalent, being As the people ofIsrael may be viewed derived from the Gr. &kaXoyos, from under a threefold aspect, so we have a &Kr;,ten, and oyo,' word. The origin foundation laid in this fact for a three, of this appellation is easily to be traced fold acceptation of the word Law. They to such passages as the following, Ex. may be viewed, (1.) As rational and 34. 28,'And he wrote upon the tables responsible creatures, depending upon the words of the covenant, the ten cornGod, and subject to his will as the su- mandments (Gr. ruvs &nsa Xoyovs).) Deut. preme Ruler and Judge of the universe. 13. 4,'And he declared -unto you his In this capacity the law of the ten comr. covenant, which he commanded you to mandments, or the moral law, was given perform, were ten commandments (Heb. to,them, which is substantially one and -'V I'11U hlVY asereth haddebarim, the the "same with the law of nature, and ten words, Gr. 7a a ppa para); and he binding all men as such. (2.) As the wrote them upon two tables of stone' church;of the Old Testament, expecting In other connexions we find the several the Messiah, and furnished with a sys- terms Law, Covenant, Testimony, Stat tern of worship embracing a great va- utes, Precepts, Commandments, &c. ap. riety of rites and ceremonies, which plied asa designation of the moral code B. C. 1491.] CHAPTER XX. 251 delivered at Sinai, the grounds of whichI two, is wholly with a view:to compen. are -either so obvious as not to require sate the mutilation by leaving the nomparticular exposition, or are sufficiently inat integrity of the code unimpaired. unfolded in the course of the ensuing That such a disjunction of the parts of notes; so that a precise explication of the tenth commandment is wholly unthem may at present be waved. authorized and violent, will be evident upon a comparison of the text as it 2. Classification of the Precepts of the stands in the chapter before us and in Law. Dent. 5. 21. In the present passage the In all ages of the church it has been coveting of a'house' occurs before the admitted that the Moral Law was com- coveting of a I wife; whereas in the prised- in ten distinct commandments. other passage the order is reversed and Of these again a very ancient and gen-' house' occurs after' wife.' If then the erally recognized division is into two Papal division were well founded, the tablest the first embracing the first four, ninth commandment according to the -the second the last six, of the pre- one reading would be,'Thou shall not cepts' the first containing, in a general covet thy neighbor's house,' and accord. way, the duties we owe to God, the se- ing to the other,'Thou shall not covet cond, those which we owe to our fel- thy neighbor's wife.' Such a diversilow-men. This division, which is very ty it appears from Hallett's Notes on:ratural, is warranted by the express Scripture Texts (vol. 3. p. 55.) actually words of the Savior, Mat. 22. 37 —40, exists in some of the Catechisms and who divides the Law into twb great com- Manuals of the Roman church, But' mandments,'Thou shall love the Lord suppose, with Protestants, that'house' thy God with all thy heart, &c. This and wife' belong to the same precept, is the first and great commandment; and the change in collocation is a mat. and the second is like unto it, Thou ter of no moment. shall love thy neighbor as thyself.' A difference occurs also between the In the numerical arrangement and dis. Heb. and the Gr. copies in regard to the tinction of the several precepts of the collocation of the sixth and seventh comdecalogue, it is well known that the Ro. mandments. The Gr. places our seventh manists differ essentially from Protest- before the sixth, and this order is fol. ants. -Following the authority of Au- lowed by such of the early Christian gustin, the Roman Church makes but Fathers as used the translation of the one commandment of the two first, while Seventy, as also by Philo among the in order to keep good the number ten, Jews. The Gr., however, preserves they divide-the tenth into two, making the usual order of the Heb. text in Dent. the first sentence of that commandment 5. 37, 18. In the New Testament a sim. the ninth. The consequence has been ilar diversity obtains. In Mark, 10. 19, that in many professed recitals of the and Luke, 18. 20, the prohibition of,ten commandments in books of devo-'adultery' comes before that of'killing;' tion, what we term the second, forbid- while in Mat. 19. 18, the Heb. arrangeding idolatry, is entirely omitted. The ment is observed. The inference is fair motive for thus abstracting the second from this that provided the integrity of comrfandment from the Decalogue is the Decalogue be preserved, and there Very easily imagined on the part of a be no addition to nor subtraction from chliurch which gives so much countenance the true number, the precise order of'to image-worship; andit is equally ob. enumeration is not a matter of anygrea~ Viuts.that the partition of the tenth into moment, 252 EXODUS. [B. C. 1491. 3. Nature and Scope of the Law. livery, therefore, were intended to be in It is too obvious torequire proof that keeping with its character. Being a man was formed to be a creature of transcript of the divine perfections, it law. At his v,ery creation, the law of was to be so promulgated as, to impress God was written on his heart. Thosedi- those who heard it, and those who vine fingers which so curiouslywrought should hear of itjwith a just sense -of the physical fabric of his body, inter- the greatness, majesty, glory, and ter. wove also the precepts of this law with ribleness of that Being from. whom it.the interior frame.work of _his soul. emanated. It was designed to work a Nor are we to suppose. that man had deep -conviction of the fearfulness of been utterly destitute of all external Jehovah's displeasure, and to inspire notices-of this law-from the creation to alarm-by awaking,a sense of sin. Acthe-present time. Though notprevipusly cordingly, as it was attended with the so expressly-and formally revealed, yet terrors of Sinai in its proclamation, so as sin was in the world from Adam to it comes into the conscience with the Moses, so we, cannot doubt that that dread, of God's wrath. As the mountain law, by the knowledge of which -is the shook, as the people trembled, as Mo-knowledge of sin, was also in the world. ses himself said,'I exceedingly fear But nothing is more certain than that in and quake,' so the soul when it becomes -process of time all flesh had corrupted convinced of sin, is filled with dismay. its way, and the traces of the moial code Fearfulness and trembling come upon were.nearly obliterated among "men. it; it shakes with violent apprehensions The greatfundamental truths of religion of woe, and looks for instant destrucwere lost and buried in the abound- tion. Such is the necessary conseing idolatry and immorality that every quence. Whenever a man obtains a where prevailed. In these circumstances, correct view of the Law, and feels that when it pleased God to separate to him. he has broken it; when he sees that the - self a peculiar people, who should know Law is spiritual, and that he is carnal, his, will, and be the depositaries of his sold under sin; when he perceives that truth, he saw fit to republish this law, he is -condemned, and every moment and.so to record it as to give it a per- liable to the curse; he cannot but expemanent -establishment in the world; rience the same kind of inward emotions and in order to conveya more suitable and perturbations as the Israelites eximpression of its spirit and design, it perienced when they saw the fires of was to be delivered in circumstances of Sinai, heard its thunders, and felt its the greatest imaginable pomp and ter- shaking. Thus one main object of the ror. The intrinsic propriety of this will giving of the Law was attained-the bebe seen at once on considering the cha. getting a sense of native sinfulness, of racter of-the Law. As contrasted with distance from God, of exposedness to the Gospel it was a dispensation of wrath. But this would lead directly to wrath, a ministration of condemnation another of equal importance-the neand death.-'Cursed be every one that cessity of a Mediator. And this effect continueth.not in all things that are was very decidedly wrought on the written in the book of the law to do present occasion. They were conscious them' is its inexorable language. It that they could not approach to God was a.'fiery law,' denouncing judgment without some kind of intervention. Acwithout mercy for every offence, and cordingly, they who but just before had not knowing either abatement, ot inter- been with difficulty restrained from mission, or compromise of its stern de- breaking through the bounds that had mands. The circumstances of its de- been assigned them, were now so alarm. B. C. 1491.] CHAPTER XX. 253 ed that they drew back from their sta- With this view of the essential nation, and entreated that God would no ture and genius of the Law before us, longer deliver his commands tothem in we cannot easily fall into the error that way, lest they should die. They against-which the apostle Paul has so, desired that Moses might act as a me- anxiously warned us, of supposing that diator between God and them, and that it was given in order to man's being all future intimations of the divine will saved byhis -living up to its demands. should be given through that medium. It was not given to give life.'By the They were not perhaps aware of the deeds of the law shall no flesh living be full meaning of their own request, nor justified.' It was rather designed as a of how much a greater mediator than divine revelation of man's religious andi Moses they stood in. need. But God moral duties, as a perfect standard and approved of their request, and not-only rule of obedience, and one too of percomplied with it, but promised another petual and universal obligation. For Mediator at a future period, who should as every precept of it flows directly resemble Moses, and whom the people from the unchangeable perfections of were.required, under'the highest penal- God, it must for. ever make the same ty,to obey. For it was on this occa- uncompromising demand upon the obesion that the promise contained Deut. dience of its subjects. The ceremonial 18.:15-19, was given,'The Lord thy statutes might serve a temporary end God will raise up unto thee a Prophet and be abolished. But of the Moral Law from the midst of thee, of thy brethren, our Savior says,'Heaven and earth shall like unto me; unto him ye shall heark- pass away, but one jot or -one tittle en. According to all that thou desir- shall in no wise pass from the law till edst of the Lord thy God in Horeb in all be fulfilled.' It must necessarily the day of the assembly, saying, Let enter into the Christian dispensation, me not hear again the voice of the Lord and pervade it through every period of my God, neither let me see this great its existence. It will even pass into fire any more, that I die.not. And the heaven itself and there be the delight Lord said unto me, They have well and govern the service of every glorified spoken that which they have spoken. spirit aid ministering angel. This will I will'raise them up a Prophet from be more evident if we consider that it among their brethren, like unto thee, is the universal law of love. God is and will put my'words, in his mouth: love, and his Law-inculcates love. A and he shall speak unto them all that I compend of the whole Law is embraced shall command him. And it shall come in the precept,' Thou shalt love the to pass, that whosoever will not hearken Lord thy God with all thy heart and all unto my words which he shall speak in thy mind and all thy strength, and thy my name, I will require it of him.' The neighbor as thyself. On these two agency of Moses, therefore, throughout commandments hang all the law and the whole transaction, passing to and the prophets.' Love therefore must be fro between God and the people, now of universal and eternal obligation, imascending the mount and entering the mutable as the nature of God himself. cloud, and now again coming forth, re- God cannot divest himself of love, nor turning to the camp, and delivering his even abrogate the Law which requires it. messages, was expressly designed as a From all this we perceive the great lively type of the mediatorship of Christ ends which were to be answered by the ineffecting our acceptance and salvation, promulgation of the Law of the ten And thus it serves, as -the apostle says, commandments, and for the same rea-'as a schoolmaster to bring us to Christ.' sons we can see why it was that such a VoL. I 22 S54 EXODUS. [B. C. 1491. scene was chosen for the purpose. The beyond all question that the Law, prop. genius of the Law was severe, rigid,: erly understood, lays its demands and dark,fearful, terrific. In accordance with its prohibitions'upon the inward actings this the people of Israel were led into of the spirit, and not merely upon the a dreary, desolate wilderness, a region,outward conduct. If we are taught by of barren rocks and thirsty sands, where'this supreme authority to regard cher all nature appeared in its most wild, ished lust as adultery, and harbored and rugged, and desert aspect. There, hate as murder, how can we avoid the amidst'bleak mountainous masses of inference that all the commandments granite', separated: by narrow ravines, are equally extensive in their import, is-:which only here and there little and address themselves directly' to the patches of herbage, and scattered trees heart as the fountain of action and the are:found, the Law of Sinai was pro- criterion of character? To the same laimed, as if it were especially intend- conclusion are we -irresistibly brought ed to teach them that that dispensation, by the language of Paul in his reason. compared with the gospel, was like the ings upon the Law in the Epistle to.most desert and forbidding locality on the Romans. It was only when he the earth's surface contrasted with the came to understand fully the spiritual most -blooming and luxuriant paradise nature of the Law and the sternness and which the hands of nature and art ever universality of its requirements that conspired to beautify. This view of he became convinced of sin, and, as it the event before us will no doubt be. were) slain by its killing power. The come more and more striking, in pro- same view of the character of this portion as the geological and topo. deeply searching moral code is undoubtgraphical features of that region are edly maintained throughout the whole more fully disclosed, as they are in a tenor of the Scriptures, so that we canfair way to be, in consequence of the not well hesitate to admit the justness growing influx of travel into that mem- of the canon laid down in the Assem. orable and interesting quarter of the bly's Catechism, for interpreting the globe. demands of the Law, that it binds every one to full conformity in the whole 4. Principles of Interpretation, man, unto the righteousness thereof,'Thy commandment,' says David,'is and to entire obedience for ever; so as exceeding broad;' in which we read a to require the utmost perfection in clear intimation of the extent and spirit- every duty, and to forbid the least de. uality of the divine requirements, as gree of every sin.' Accordingly, in put. reaching beyond the outward actions, ting a due sense upon the several pre. and taking cognizance of the inmost cepts, we must admit that'when a parthoughts and intentions of the heart. ticular duty is commanded, the contrary With so important a portion of revela- sin is forbidden, with all the causes, oction, therefore, before us, it is evidently casions, and temptations which might a- matter of great moment to fix upon lead to it; and when a sin is forbidden, correct principles of interpretation, and the contrary duty is commanded, toin coming at these, nothing is more ob- gether with all the requisite means to vious than that the mode of interpreta. its performance. tion adopted by Christ and his apostles It may also be remarked in regard is to be a directory for us in putting to the distinction of the precepts into our constructions upon the precepts of afirmative and negative, that there is the Decalogue.'Referring then to our ground for it in the consideration that Lord's sermon on:the mount, it is clear what God forbids is at no time to be B.-C 1491.] CHAPTER XX. -25 dofte'; what he commands is -always our place of their encampment and took its duty, yet every particular duty is not position on the mountain. Here it as" to be done at all times. Moreover, it sumed, in the first instance, a hue of must be perceived that in the negative dense and pitchy darkness, which would mode of injunction, there is something contrast more strongly with the fiery *more emphatic, and that leaves less splendors that were ere long to burst room for evasion. Thus, had the first out of its bosom, and together with the commandment, -' Thou shalt have no earthquake, and the thunder, and the other gods, &c.,' been propounded af- trumpet-blast, to clothe the scene with firmatively,' Thou shalt worship one a grandeur utterly unparalleled on earth. God,' the Samaritans, for instance, It is true, the Shekinah is here premight still have contended that they sented in aspect different from any in kept this commandment, though they which we have yet contemplated it. mixed the worship of other gods with We have hitherto beheld it in connexion thatof the true; with an audible voice-as a fire burning On thewhole, it is obvious that this in but not consuming the bushy thicket immentous and immutable Law is -as an.illuminated pillar of cloudframed with the utmost wisdom of its'butno where else have we seen it. with divine author, and that if its deep spirit. the accompaniment of thunders and uality: its rigid and uncompromisingde. lightnings and the voice of a trumpet, mands, its perpetual authority, and its and all the fearful array of Mdunt Sinai. awful sanctions,were duly appreciated, Still that this was an actual exhibition it:would awaken and keep alive every of the Shekinah the narrative leaves us where- the slumbering consciousness of no -room to doubt. The ancient versions sin, and at once lead to and endear'the plainly confirm this view. Of these.one atonement of Christ, who was made a of the Chaldee Targums renders the ac. curse for us that he might redeem-us count-in the 19th chapter; —'Moses led from-the curse of the violated Law. the people out of the camp to meet the Shekinah of Jehovah;' another,'to 5. Ministry of Angels in the Delivery meet the Word of the Lord;' and the of the. Law. Arab,' to meet the Angel of the Lord.' No attentive reader of the Scriptures Now it is to be recollected-that we have can fail to have been struck with the previously sliown that the visible She. fact, that in several passages, both of kinah is repeatedly termed the'Angel the Old and New.Testament, the pres- of the Lord,' and that this is the true ence and the agency of angels is ex- object which is to be brought before the pressly recognized on the-occasion of the mind whenever in. the books of Moses giving of the law. A somewhat extend- the title'Angel of the Lord' occurs. ed and minute examination, therefore, The Shekinah was so called because -of the circumstances attending this re. it was the ordinary medium or organ Markable event will here be proper, in through which the Most High manifest. order to obtain, if possible, the true clue ed his presence and evinced his favor to the language employed by the sacred or disfavor towards the -hosen people. writers in describing it. It will be Bearing this fact in mind, let us turn to evident, if we mistake not, from the Acts, 7. 37, 38, where in the speech of tenor -of our annotations on the preced- Stephen it is said,'This is that Moses ing chapter, that the pillar of cloud, which said unto the children of Israel the sublime Shekinah, which had hither. A Prophet shall the Lord your God raise,to direetedtlhe journeyings of the Israel- up unto you of your brethren,like unto'ites, -now removed itself from over the me: him shall ye hear. Thisis he-that 256 EXODUS. [B. C. 1491. was in the church in the wilderness with remarkable device of the Ark of the the angel which spake to him in the Covenant, with its appurtenances of the Mount Sinai, and with our fathers; who Glory and the Cherubim was nothing received the lively oracles to give unto but a sensible embodiment of this ancient us.' Here it is evident that the'Angel' and established idea, which had been mentioned is no other than he who was familiar to the patriarchs from the earli. the great Speaker on the occasion of the est ages of the world. To this ideal delivery of the Law, and that this was Je- host, though ultimately adumbrating hovah himself in his appropriate symbol men rather than any other order of be. of the cloudy pillar is, we think, indubit- ings, yet with entire propriety they asable. But here there is comparatively signed the title of angels. That-these little difficulty, as the term'Angel' is angelic hosts should constitute a dissingular and refers plainly to a single tinguishing part of the supernatural appersonage. In the following passages paratus of the present scene would be a however the term is plural, and the so- matter of course; and nothing would be lution, not so directly obvious. Gal. 3. more congruous to scriptural usage than 19,'It (the Law) was ordained by an- to ascribe to them a special agency or gels in the hand of a mediator.' Again, execution on the occasion, from their beHeb. 2. 2, For if the word spoken by ing present, consenting, and cooperating angels was steadfast,' &c. No one can with the divine Lawgiver. It is ascribed fail to see that in these passages the to them on the same grounds on which presence of angels is recognized as in Paul affirms that the saints shall judge some way connected with the sublim- the world, by which at the same time ities and sanctities of the awful scene. nothing more is meant than that they It is not merely the one Angel of the shall be coinciding assessors with the Shekinah who is referred to, but there great Judge himself. That this New is a clear implication of the accom- Testament mode of speaking of the depanying presence of a multitude of the livery of the Law is warranted by the heavenly hosts. How then is this to be usus loquendi of the Hebrew Scriptures understood? Moses in his narrative will be evident from the following citasays nothing of such an angelic append- tions. Deut. 33. 2,'The Lord came age to the scene, and it is an important from Sinai, and rose up from Seir unto enquiry whence such a usage of speech them; he shined forth from mount Pa. may be supposed to have originated. It ran, and he came with ten thousands of will be seen from our Notes on Ex. 25. saints: from his right hand went a fiery 18. that the Cherubim are properly to be law for them.' Here the' ten thousands regarded as a symbol of multitude; and of saints' are ten thousands of holy ones ample proof may be adduced that a or holy myriads (pTl'.l^ mEribboth multitude of angelic attendants was al- kodesh),' and this is but another name ways supposed to accompany the She- for angels. Thus also Ps. 68. 7, 8-17,' kinah. From the very first introduc- God, when thou wentest forth before thy tion of these sacred symbols into the people, when thou didst march through divine economy at the garden of Eden the wilderness; The earth shook, the they were always viewed in this light, heavens also dropped at the presence and though- occasionally the visible of God: even Sinai itself was moved at Glory might appear when the accom. the presence of God, the God of Israel. panying multitudes did not, yet in the The chariots of God are twenty thouminds of the chosen people they were sand, even thousands of angels: the Lord habitually associated with it and viewed is among them, as in Sinai, in the holy as il fact involved in it. Indeed, the place.' This, taken in its connexions, is B. C. 1491.] CHAPTER XX. 257 CHAPTER XX. have brought thee out of the land ANDGodspakeaallthese words, of Egypt, c out of the house ofbonsaying, dage. 2 b I am the LORD thy God, which a Deut. 5. 22. b Le. 26. 1, 13. Deut. 5. 6. c ch. 13. 3. Ps. 81. 10. Hos. 13. 4. a very remarkable passage, and that it that in a time of tempest poor them. has an intimate relation to the subject selves out in gushing torrents.'He rode before, is obvious at once. The original upon a cherub;' that is, collectively, for' chariots' (ZV rekeb) is a collective upon the Cherubim, constituting the singular for I chariots,' and has an evi. Cherubic vehicle above mentioned. Fident allusion to the same kind of sym. nally we may advert to the testimony of bolic scenery as that described ih the vi. Philo (Lib. de Decalogo), who says that sion of Ezekiel, where the Living Crea-' there were present at the giving of tures or Cherubim are represented as the Law voices; visible, animated, and forming a sort of animated chariot on splendid flames of fire; spirits (,rEVwhich the Jehovah in the visible She. para); trumpets; and divine men runkinah was transported. The twenty ning hither and thither to publish the thousand chariots of God, therefore, is Law.' but another name for twenty thousand On the whole, from a collation of the angels supposed to be present at the various passages now adduced, we cangiving of the Law from Sinai, on which, not but think the phraseology of the as on a living throne, the Glory was sup- Apostles in respect to the event in quesported. This reminds us at once of the tion is explicable in-entire consistency parallel language of the 18th Psalm, with the Mosaic narrative; and it only which is penned in the highest style of adds another proof of the vast import. sanctified poetic afflatus, and which no ance of a correct view of the Shekinah doubt refers to the very scene at Sinai to a right understanding of this and now under consideration. For although other portions of the Scriptures. David is the speaker, yet he speaks in 1. And God spake all these words. the person of the Jewish church, whose Heb. t[iR ftatvn i: kol haddebarim historical fortunes from the beginning elleh. That is, the words or command. are depicted in the boldest imagery of ments following, called' ten command. inspiration; Ps. 18. 7-11,'Then the ments (Vtl1= debarim, words),' Ex. earth shook and trembled; the founda- 34. 28. Deut. 4. 13, whence the title tions also of the hills moved and were' Decalogue,' or ten words, and c the shaken, because he was wroth. There voice of words,' Heb. 12. 19. That went up a smoke out of his nostrils, and I words' and' precepts,' or I command. fire out of his mouth devoured: coals ments,' are equivalent in Scripture were kindled by it. He bowed the usage, is evident from the following heavens also, and came down: and dark- passages; Dent. 18. 19,' I will raise ness was under his feet. And he rode them up a Prophet from among their upon a cherub and did fly: yea, he did brethren, like unto thee, and will put fly upon the wings of the wind. He my words in his mouth; and he shall made darkness his secret place; his pa- speak unto them all that I shall corn vilion round about him were dark wa- mand him. And it shall come to pass, ters and thick clouds of the skies.' That that whosoever v^1 not hearken unto is, such dark, lowering, gloomy clouds my words which he shall speak in as are usually surcharged with waters my name, I will require it of him;' 22* 258 EXODUS. [B. C. 1491. i. e. whosoever will not hearken unto was spoken in an audible voice at all it my precepts. Gal. 5. 14,'For all the must have been by God himself. law is fulfilled in one word;' i. e. in one commandment, viz. that thou shalt TEN CMMANDENT 7.,.1,, i ^ PREFACE TO THE TEN COMMANDMENTS. love thy neighbor as thyself. Est. 1. 12,'But the queen Vashti refised to 2. Iam the Lord thy God, &c. Heb. come at the king's commandment (Heb. 7'1 n'lIe Yehovah Eloh'ka, Jeho. htZt'1=1 bidbar hammelek, at the vah thine Elohim. As these words conking's word).' Thus Mark, 7. 13,'Mak. tain nothing of a preceptive nature, they ing the word of God of none effect;" are undoubtedly to be cohsidered as a while Mat. 15. 6,'Made the command- kind of preface to the ensuing Comment of God of none effect.' It would mandments, embracing a declaration of not perhaps be easy, from the letter of the grounds on which their authority the present narrative, to establish con- rests. The Most High in proclaiming clusively the fact that these words his august name Jehovah, does thereby were spoken by the Most High in an most imperatively assert his claim to articulate voice; as it might be main- the obedience of all rational creatures tained that they were spoken to.Moses, to whatever he should enjoin upon them. and byhim, as mediator, communicated As'Jehovah,' the self-existent, indeto the people. But upon comparing pendent, eternal fountain of all being, other passages where this event is he has of course the most absolute right spoken of, the evidence, we think, is to give law to the creatures he has too strong to be resisted, that in de. formed. Such a right flows by selflivering the Decalogue, God himself evident sequence from the very relation was the speaker. Thus, Deut. 5. 12, 13, of Creator and creature. He who gives'And the Lord spake unto you out of being may give law; and no greater the midst of the fire: ye heard the voice extrinsic sanction can be conceived to of the words, but saw no similitude; any code of laws than the supremacy, only ye heard a voice. And he de- sovereignty, majesty, preeminence, and dared unto you his covenant, which he power of the source from which it emacommanded you to perform, even ten nates; and all this is implied in the c6mmandments; and he wrote them very name'Jehovah. It is, conseupon two tables of stone.' Again, in quently, a ground of obligation which ver. 32, 33, of the same chapter, the applies to the whole human race, as language forces upon us the same con- well as to the nation of Israel; but in clusion;'For ask now of the days that the accompanying title'thy God,' there are past, which were before thee, since is a virtual restriction which brings the day that God created man upon the home to the Israelites the import of the earth, and ask from the one side of declaration with an emphasis and force heaven unto the other, whether there which no other people could feel in the hath been any such thing as this great same degree.'I am the Lord thy God, thing is; or hath been heard like it? which brought thee out of Egypt,' are Did ever people hear the voice of God words containing a motive to obedience speaking out of the midst of the fire, as peculiar to the seed of Jacob, and one thou hast heard, and live? Add to this, of which they were justly expected to that it is by no means certain, from an feel the cogency. God was not only attentive survey of all the circum- their God as Creator, but theirs by cove. stances, that Moses was on the mount nant relation, and by the signal deliverduring the delivery of the Decalogue. ance wrought in their-behalf. From It would seem then, that if the Law whom then might he look for obedi B.:0. 1491.] CHAPTER XX. 259 -:3'd Thou shalt have no other gods 4 e Thou shalt not make unto thee before me. any graven image, or any likeness d Deut. 5. 7. & 6. 14. 2 Kings 17. 35. Jer. 25. e Lev. 26. 1. Deut. 4. 16. & 5. 8. & 27. 15. 6. & 35.15. Ps.97.7. ence, if not from them? If blessed is a state of vassalage and depression, yet the nation whose God is the Lord, and that is not the allusion in the present the people whom he hath chosen for his passage. The words refer solely to the own inheritance,' how utterly inexcus- servile condition of the Israelites durable must be their disobedience to the ing their sojourn in the land of Egypt; mandates of their great Lawgiver? We and their wonderful deliverance thence have not indeed been delivered from by the outstretched arm of Jehovah, is the literal bondage of Egypt, but the very properly insisted upon as a ground spirit of the declaration reaches to us, for the cordial reception of the moral if Christians, as redeemed by Christ- and ceremonial statutes which he was from a bondage infinitely worse, and now imposing upon them. The motive incorporated by faith into the true Is- to obedience involvedin this miraculbus rael of God, the spiritual seed of Abra- interposition is still more emphatically ham, and made-heirs of all the blessings dwelt upon Deut. 6. 20-24,'And when of the covenant of grace. Consequently, thy son asketh thee in time to come, as the Lord is our God, we are bound saying, What mean the testimonies, and by the same inviolable bonds of love and the statutes, and the judgments, which service as rested upon the seed of Israel the Lord our God hath commanded you? according to the flesh. It is to be re- Then thou shalt say unto thy son, We marked, both here and elsewhere, were Pharaoh's bond-men in Egypt; throughout the Decalogue, that the ad- and the'Lord brought us out of Egypt dress is made in the singular and not with a mighty hand: and the Lord in the plural number. The design of showed signs and wonders, great and this is, undoubtedly, to render the lan- sore, upon Egypt, upon Pharaoh, and guage in the highest degree emphatic. upon all his household, before our eyes: Every individual to whom this law And he brought us out from thence, comes is to consider himself as being that he might bring us in, to give us as directly and personally addressed as the land which he sware unto our fathough it had been spoken to him alone. thers. And the Lord commanded us to'Thou art the man.' In the present do all these statutes, to fear the Lord passage, as the assurance conveyed is our God, for our good always, that he intended to be appropriated by each in- might preserve us alive, as it is at this dividualto himself personally, it is full day.' of condescending endearment; and the proper response to is furnished by the FIRST TABLE. prophet, Zech. 13.9,'I will say it is my people; and they shall say, The Lord TE FRST COMANDMENT. is my God' not our.-.r Out of the 3. Thou shalt have no other gods behouse of bondage. Heb.'1n1f harm fore me. Heb. t~5I nt i mibb'th abadim, out of the house of. ~Y i t^rTt lo yihyeh leka Eloslaves,- i. e. out of the house where they him aharim al panai, there shall not be themselves were slaves,'nd not the to thee other gods upon or against my Egyptians; for although we cannot face; i. e. in my sight, boldly confront. doubt that a large part of the Egyptian ing me. Chal.'There shall not be to populationwas in a very degraded state, thee another god besides me. Gr. 260 EXODUS. [B. C. 1491. of any thing that ts in heaven neath, or that is in the water under above, or that is in the earth be- the earth. ovK e(ovrat COL OeOL Erpot 7rXnv Epov, that love and service which belongs to there shall not be to thee other gods be- the true God, that is another God before sides me. But the Heb.'Ad U no where him. Consequently, the proud man, who properly signifies besides or except, but idolizes himself; the ambitious man, always before, in the presence of. The who pays homage to. popular applause; scope of the precept is evidently to the covetous man, who deifies his make known the true and only object wealth; the sensualist, who lives to of worship, and to forbid the annexing gratify his low appetites; the doting of any other object of religious rever- lover, husband, father, mother, who sufence, respect, and homage to that which fer their hearts to be supremely abtheywere exclusively required to serve. sorbed in the love of the creature, all It requires a conduct accordant with the come under the charge of transgressing declaration of Jehovah himself, Is. 42. the first commandment. In fact obe8,'My glorywill I not give to another.' dience to this precept would perfectly The-language does not necessarily imply enthrone the Lord in our judgment and the reality, the positive existence, of affections; and the strength of our love any such adventitious deities, but they being thus given to him, we should love were not to have any that were so es- all others for his sake, and according teemed; or as the apostle says, 1 Cor. 8. to the measure that he had enjoined; 5, 6,'Though there be that are called whilst the violation of it destroys this gods, whether in heaven or in earth (as subordination, and gives the creature there are gods many and lords many); the throne in our heart. With the utbut to us there is but one God, the Fa- most propriety therefore does it stand ther, of whom are all things, and we in foremost in the tables of the Decalogue. him.' The precept does not seem to It is the foundation of all the rest. be directed primarily and immediately against that idolatry which consists in THE SECOND COMMANDMENT. the use of fabricated images, although 4. Thou shalt not make unto thee, &c. this is virtually forbidden, but against The second commandment, comprised the putting any thing else in the place in v. 4-6, differs from the first by hav. of the one living and true God. This ing respect to the mode of worship rather may be done mentally as well as manu- than the object. It consists of two parts, ally. There may be idolatry without a precept and a sanction. The precept idols; and the scope of this command. forbids the making of any sculptured or ment seems to be mainly to forbid the painted images of any object in heaven making of any other objects, whether or earth, to be employed in religious persons or things, real or imaginary, worship. Nothing was to be attempted the'objects of that supreme regard, rev. of the nature of a likeness or sensible erence, esteem, affection, and obedience representation of the invisible Deity, which we owe to God alone. As God nothing constructed or portrayed which is the fountain of happiness, and no in- should stand as an arbitrary symbol of telligent being can be happy but through Jehovah, who was to be worshipped as him, whoever seeks for supreme happi- a pure intelligent spirit, infinitely reness in the creature instead of the Crea- moved beyond- the possibility'of any tor, is guilty of a violation of this cor- material representation. Aware of the mand. Whatever it be that sets up a strong idolatrous tendency in human rival interest in our souls, absorbing nature, and with a view to preclude its 1B.:. 1491.] CHAPTER XX. 261 breaking forth among the chosen people had not the most distant reference to the Most High took especial care in his the Deity, or to religion. But let us manifestation at Mount Sinai that the consider the passages in which Moses Israelites should see'no manner of prohibits images, in their connexion similitude,' nothing that could after- with the context, and see whether any ward be represented by an image. This such exposition ought to be given them:' is particularly adverted to in the subse- We find them (for I think it best to quent account of that transaction, Deut. point them all out together) in Ex. 20. 4. 12-15-23, which forms the most 4,5. Deut.4.15-18; 27. 15. Now, from suitable commentary on the precept be- the connexion, it is evident, that images fore us;'And the Lord spake unto you of the Deity are alone spoken of in all out of the midst of the fire; ye heard these passages; and the man,who; from the voice of the words, but saw no simi- the detached clause, Thou shalt make litude; only ye heard a voice. Take ye to thyself no image, concludes, that therefore good heed unto yourselves; no image durst have been painted, or (for ye saw no manner of similitude on scrawled upon a rock, or cut in.wood the-day that the Lord spake unto you in or stone, might, with equal reason, deHoreb out of the midst of the fire); lest tach from their connexion the following ye corrupt yourselves, and make you a words, which come immediately after graven image, the similitude of any the prohibition of images, Thou shalt figure, the likeness of male or female. not raise thine eyes to heaven to behold The likeness of any beast that is on the the sun, moon, and stars, and understand earth, the likeness of any winged fowl them as meant to imply, that we were that flieth in the air.'The likeness of never to raise our eyes to heaven and any thing that creepeth on the ground, contemplate the sun, moon, and stars, the likeness of any fish that is in the but rather to walk upon all fours for waters beneath the earth: Take heed ever.' The scope of the precept is evi. unto yourselves, lest ye forget the co- dently to forbid the use of those imaged venant of the Lord your God, which he and pictured likenesses as representamade with you, and make you a graven tions of the invisible God. The intenimage, or the likeness of any thing which tion of the law is obvious from the reathe Lord thy God hath forbidden thee.' son assigned for it, viz., that they had It is not to be supposed from the un- seen'no manner of similitude' when qualified language of the prohibition, God appeared and delivered the Decathat sculpture or painting as branches of logue at Horeb. As he did not appear the fine arts are forbidden, although to them in any shape, so he ought not the Jews have for the most part been to be represented in any shape. But this restrained by this commandment' from reason does not hold against the makindulging themselves to any extent'in ing graven images of men, beasts, birds, the mimetic arts. On this subject the fishes, or reptiles, when they were not language of Michaelis (Comment. on intended as representations of God, or the Laws of Moses, Art. 250) is worthy to be used as objects or means of worof being quoted;'I know not how it ship. Accordingly Moses was expresshas happened that several writers, and ly commanded to construct the figures among them some men of real learning, of the Cherubim of the sculptured work have persuaded themselves, or have, for the Ark of the Covenant, Ex. 25. without inquiry, asserted, one after an- 18-20, and also the brazen serpent as other, that the Israelites were absolute- an emblematic device to aid in the proly prohibited from making, or having duction of a salutary effect on the bodies any image whatever, even although it of the bitten Israelites in the wilder 262 EXODUS. [B. C. 1491. ness, Num. 28. 8,9. It is certain, more- forbid all superstitious usages, all mere over, that in the Temple of Solomon human inventions, in the matter of di. there was a great deal of sculptured vine worship. The annexing of addi. work over the walls, as of flowers colo- tions of our own to the institutions of cynths, palm-trees, cherubim, &c., and heaven under the pretext of their being the brazen sea, it is well known rested significant ceremonies calculated to exupon twelve-brazen oxen. In neither of cite devotion or better to promote the these cases was there any infraction of ends of worship, is nothing short of the second commandment, because the a bold innovation upon the prescribed design of these images did not come worship of God. Deut. 12. 30, What within the scope'ofits prohibition.' But thing soever I command you, observe to the making of the gol]en calf by the Is- do it; thou shalt not add thereto, nor raelites in the wilderness was in the diminish from it.' This principle acmost'direct contravention of the letter cordingly condemns all such command. and spirit of this precept, although pro- ed practices as signing with the cross fessedly set up in honor of the true God, in baptism, kneeling at the sacrament, and was what the Scriptures expressly erecting altars in churches, bowing at call idolatry, Acts, 7. 41,'They made'the name of Jesus, and other things of a calf in those days and offered sacrifice like nature, for which the Scriptures unto the idol (r? ~tuAoX,).' 1 Cor. 10. contain no express warrant. Thebare 7,'Neither be ye idolaters as some of adoption of such usages no doubt trenchthem were; as it is written, The people es in some degree upon the spirit of this sat down to eat, and to drink, and rose commandment; but to insist upon them up to play.' In like manner when Jero. as terms of communion is nothing short boam set up his calves of gold and pro- of a downright invasion of the prerogclaimed to the people,'Behold thy gods, ative of the divine Lawgiver, and must 0 Israel, which brought thee up out of incur his marked displeasure. In the Egypt,' he was guilty of the very sin minor circumstances of religious worforbidden in the second commandment. ship no doubt many things are left to That this was the idolatry condemned be regulated by the dictates of human in this commandment, viz., worshipping discretion, and in these the apostolic the images of the true God, and not the rule,'let every thing be done decently worship of a false god, which is more and in order,' will always be a sufficient especially pointed at in the first, is evi- guide; but whenever this rule is made dent from this, that his sin is said to be a plea for imposing things uncommand. less than the sin of worshipping' the im- ed, then a plain infraction is made upon age of Baal, 1 Kings, 16. 31, where we the spirit of this precept. —- Graven read that it came to pass, as if it had image. Heb. ^&& pesel, sculptile, any been a light thing for Ahab to walk in thing cut, graven, or carved, a statue, the sins of Jeroboam that he went and from the root =DD pasal, to hew, to chip, served Baal and worshipped him;' and to sculpture, whether wood or stone. so in the language of the first command- Gr. eidoJov, an idol. Chal.'An image.' ment, had-another god before Jehovah,' - ff Likeness. Heb. M1'nt. temunah, which Jeroboam had not, because he likeness, similitude. The term is quite worshipped his idols as images of the general in its import, carrying with it tiueGod. This we suppose to be a lead- mainly the idea of resemblance, but ing distinction between the first and se- whether this resemblance is the result cond precept of the law. But the spirit- of configuration or delineation is'not de. ual import of this commandment reaches termined by the word alone. As the much farther. It goes unequivocally to previous term 5t pesel, more strictly B.C. 1491.] CHAPTER XX. 263 5 fThou shalt not bow down thy- God, h visiting the iniquity of the self to them, nor serve them; for I fathers upon the children unto the the LORD thy God am a g jealous third and fourth generation of them that hate me; f ch. 23. 24. Josh. 23. 7. 2 Kings 17. 35. h ch. 34.7. Lev. 20. 5. & 26. 39, 40. Numb. Isai. 44. 1i, 19. g ch. 34, 14. Dent. 4. 24. & 14. 18, 33. 1 Kings 21. 29. Job 5.4. & 21. 19. 6. 15. Josh. 24. 19. Neh. 1. 2. Ps. 79. 8. & 109. 4. Isai. 14.20, 21. & 65. 6, 7. Jer. 2. 9. & 32. 18. denotes statuary, it will no doubt be purpose of directing, exciting, or assistproper here to understand- MI=h te. ing that devotion. Though it were wormunah of any kind.of pictorial repr'e ship designed to terminate in God, yet sentation whether of real or fancied oh. its being offered through such a medium ject's, which might serve as the instru- would divest it of all its acceptableness mentsof worship. inhis sight. Guided solely by the dic5. Thou shalt not bow down thyself to tates of our erring reason, we might them. Heb.:ti, itinn tln h lo tish. suppose that the aid of bodily sense tahavehliahem, shalt not do obeisance to might be called in to assist our mental them. Gr..ov 7rposKvvLreLs avrots shall not vision and that the use of images, worship them, a term applied to those paintings, crucifixes, and other outward bodily gestures, such as bowing, kneel- symbols might at least be harmless, if ing, falling prostrate, &c., which are not positively beneficial in refreshing used as tokens of special reverence and the memory and quickening our devorespect. See Note on Gen. 18.2. Though tiops. But God knows the downward they might not make nor have such im- and deteriorating tendency of our nature ages themselves or in their own coun.even in'its best estate, and he sees that try, yet possibly they might see them the employment of outward symbols of in passing through other lands, in which worship would gradually tend to lower case they were required carefully to re- the standard of pious feeling and finally frain from bowing down to them, or to withdraw the mind from the ultimate using any gesture which might be con. spiritual object, and fix it upon the gross strued into an act of religious rever- sensible medium. We have only to look ence, or as in any degree countenancing at the history of the Greek and-Latin a practice so expressly forbidden. - churches for an abundant confirmation I Nor serve them. Heb. VT1SI taob. of this view of the subject. How paldem. Or. trln arpEvrctesl atvo-s, nor do pable is it that the standard of a pure homage to them. If they were forbidden and spiritual worship is there most sadly td make or to acktowledge by the most and fearfully degraded that the spirit df casual outward gesture any such images, devotion has been lost in that of down. much less were they to go so far as to right idolatry. From crosses and relics serve them, or uhitewith those that did, they procded to images and pictures, either byoffering sacrifice, burtintg in not only of God and Christ, and the cense, pouring out libations, making Holy Ghost, but of the virgin and of vows, building altars, consecrating ten- saints and martyrs without' number; ptes,6or any other act of equivalent im- unitil those beings, and the paintings or port. The spirit of this second con. carvings which represented them, origm nahdmett, like that of the whole Deca- inally designed as mere intercessors and logue, is plainly' exceeding broad.' It aids to devotion, became, at least to the is undoubtedly- implied that in paying more ignorant, actual objects of worour devotion to the true God we are not ship. Now and then an individual may to employany image or likeness for the perhaps be found exhibiting a depth and 264' EXODUS. B.. 491. fervor of pious feeling that has resisted wretch that Venasi is! alas for his posall these untoward influences. But in terity, great will be their sufferings.' the general, what superstition, what'Evil one, why are you going on in this profanation, what mockery, under the way; have you no pity for your seed?' name of worship there prevail? For-'Alas! alas! I am now suffering for the giveness of sin by human authority, the sins of my fathers.' When men enjoy withholding the Bible from the people, many blessings, it is common to say of and the grossest immorality among large them,'Yes, yes, they are enjoying the portions ofthe priesthood are among the good deeds of their fathers.''The prosfruits known and read of all men, of the perity of my house arises from the virpractical violation of the. second com- tues of my forefathers.' In the Scanda marndment. - r For I the Lord thy Purana it is recorded,'The soul is subGod am a jealous God, &c. We have ject to births, deaths, and sufferings. thus far considered the precept of the It may be born on the earth, or in the Second Commandment; the words be- sea. It may also appear in ether, fire, fore us bring us to its sanction. This or air. Souls may be born as men, as is drawn from the nature of God, and beasts or birds, as grass or trees, as the words very strikingly exhibit the mountains or gods.' By these we are peculiar feeling with which Jehovah re- reminded of the question,'Who did sin, gards all rivalry in the affections and this man or his parents, that lie was homage of his subjects. This feeling born blind?''Jesus answered, Neither is here called'jealousy,' implying a hath this man sinned, nor his parents.' peculiar sensitiveness to every thing Roberts. To visit iniquity is to punish that threatens to trench upon the honor, it; and we have here the announcement reverence, and esteem that he knows to of a general principle of the divine adbe due to himself. The term will ap- ministration or an established ordering pear still more significant if it be borne of providence, viz., that the effects both in mind that idolatry in the Scriptures of obedience and disobedience, or blessis frequently spoken of as spiritual adul- ings and curses, remain for a long time tery, and as'jealousy is the rage of a after the original actors are no more. man,' so nothing can more fitly express Universal history and experience clearthe divine indignation against this sin ly go to show that this is a distinguish. than the term in question. Those senti- ing character of the divine economy, ments therefore which are naturally and the sentence is shielded from all awakened by the infidelity and treach- charge of injustice by the terms in which ery of an espoused wife towards her it is couched-' unto the third and fourth husband are strongly appealed to by generation of them that hate me;' from the use of this language.: — Visiting which it is obvious that the children the iniquityof the fathers, &c.'It is were not to be thus punished for the universally believed that children suffer sins of their fathers irrespective of their for the iniquities of their ancestors, own conduct and deserts. The tokens through many generations.'I wonder of the divine displeasure were to flow why Tamban's son was born a cripple' along the line of those who continued -' You wonder! why, that is a strange the haters of God, as all idolaters are thing; have you not heard what a vile plainly considered by implication to be. man his grandfather was?''Have you This sense of the passage is distinctly heard that Valen has had a son, and that recognized in the Chal. version;'I the he is born blind?'-' I did not hear of Lord thy God am a jealous God visiting it, but this is another proof of the sins the iniquities of the fathers upon the of a former birth.''What a wicked transgressing children, unto the third B. 01491.] CHAPTER XX. 265 6 And i shewing mercy unto thou- 7 k Thou shalt not take the name sands of them that love me, and of the LORD thy God in vain: for keep my commandments. the LORD l will not hold him guiltless that taketh his name in vain. ch. 34.7. Deut. 7. 9. Ps. 89. 34. Rom. k ch. 23. 1. Lev. 19. 12. Deut. 5. 11. Ps. 11.28. 15.4. Matt. 5.33. Mic.6.11. and fourth generation, of those who hate It is therefore an ordination or arrangeme, when the children follow the ini- ment ofentire equity, and one too which quities of the fathers.' This natural at the same time makes a strong appeal and easy construction removes any ap- to the parental feelings; as it repreparent discrepancy between the rule of sents the destinies of their descendants, procedure here stated and that affirm. for weal or woe, as lodged inca great ed, Ezek, 18. 20,'The son shall not measure in their hands. bear the iniquity of the father, neither 6. Shewing mercy unto thousands, shall the father bear the iniquity of the &c. So much more abundant is the son;' -for the language of the prophet is Lord in mercy than in wrath, so much to be understood of the son who does more congenial to his nature is- the exnot tread in the steps of his wicked ercise of loving-kindness than punitive father; whereas the threatening in this displeasure, that while he punishes to precept respects those children who do the third and fourth generation,he shews follow the example of their evil parents. mercy to the thousandth. This is abund. This is evident from their being said to antly exemplified in the history of the be of. those that hate God. The words posterity of Abraham, who were desas originally spoken undoubtedly had a tined, on account of the distinguished primary reference to the sin of idolatry, virtues of their progenitor, to be the but it cannot be doubted that they an- most illustrious nation on earth at the nounce a general principle, to wit, that distance of several thousand years from the iniquities and vices of men are pun- his time. ished in their posterity; not by any arX..^ i " THE THIRD COMMANDMENT. bitrary enactment, but in virtue of that.constitution of things which God has 7. Thou shalt not take the name of adopted, and so framed, that children the Lord thy God in vain. Heb. 5 cannot well avoid suffering in this:V — hTI lo tissa —lashshav, thou world in consequence of the misdeeds shalt not take up (i. e. upon thy lips) of their parents. From the circum. the name of the Lord thy God to vanity, stances in which they are placed and. or falsehood. Vulg. Non assumes, thou the influences that bear upon them, it shalt not assume. The name of God is almostinevitable that they should fall signifies primarily any word or expresinto the same sinful courses with their sion which denotes God; any.title or epifathers, and if soj they must necessarily thet which goes to distinguish him from experience the same punishments. It all other beings. Of these the most pecuis: to be observed, however, that this liar and pregnant is perhaps the title'Jethreatening has respect mainly.to the hovah,' implying his absolute, eternal, temporal effects of sin, to its penal con- and immutable existence. But besides sequences in the present life, and is not this, he is denoted also by many other to be considered as affecting the eternal appellations of distinctive purport, such salvation of individuals, any farther as'God,''the Lord''the Almighty,' than as their final condition depends up- Ithe Most High,''the Father,''the onwtheir personal conduct in this world. Creator,'' the Holy One of Israel,' &c., VoL. 1 23 266 EXODUS. [B. C. 1491. some expressing what he is in himself, declarations of the apostles, clearly inand some his relations to his creatures. timate the intrinsic lawfulness of oaths, But the name' of God is, from Scrip- and the scope of the third commandtural usage,-generally and properly un- ment is primarily to inculcate a due derstood in a somewhat wider sense, of degree of reverence in the use of such every thing by which he makes himself an invocation of the Deity. An oath known, and so including not only his is, in fact, an act of religious worship, various titles, but also his attributes, in which God is solemnly called upon ordinances, word, and works. That the to witness the truth of the affirmations leading idea of'taking the name of God' made, and to act as punisher of the in this place is swearing by it, is uni. crime if any perjury is committed. It vensally conceded, and is confirmed by imports that we acknowledge him to th' thfee ancient versions, the Chal., be the infallible searcher of hearts, and the Syr., and the Arab., all which rend. the powerful and stern avenger of all er, Thou shalt not swear falsely by the falsehood, fraud, and deceit in such a name of the Lord thy God.' The orig. solemn transaction; and no inference innl term R1Il shav signifies both what can be plainer than that it is the height is false and what is vain, and as both of irreligion and, profanity to interpose senses are undoubtedly to be included that awful name in attestation of any in the term, it lays a foundation for a thing that is false, fraudulent, or hypotwofold view of the prohibition; for- critical. The rule by which such an bidding (1) All false swearing, all per- act is to be governed'is expressly given, jury, all use of the holy name of God Jer. 4.2, < Thou shalt swear in truth, in which shouldgo to make him witness judgment; and in righteousness,' and to a lie; (2) All vain, light, frivolous any deviation from this is an infraction swearing, including all cursing and of the precept before us, and though swearing; in common conversation, all often accounted a trivial offence among blasphemy, and all rash, thoughtless, men, yet there is scarcely.a more atroirreverent use of the titles and attri- cious or provoking crime in the sight butes of Jehovah. As a matter of ofthe. infinitely true, and pure, and up. course, the worshippers of the Most right Jehovah. The same general reHigh must have frequent occasion to marks apply also to vows and voluntary mention his name, and the scope of this engagements, which we assume upon coinindmetnt is to- inculcate the ut- ourselvesand solemnly.promise to ful imost reverence of that holy name which fil. To invoke the holy name of God is but a symbol of every idea that can on such occasions, to.appeal to him as awaken awe, adoration, fear, and hom- the omniscient voucher of our sincerage, in the bosoms of men or angels. ity, and then to neglect, slight, or vioIf we were to indicate the point of the late the obligations we have incurred is prohibition by'specifying the directly but an impious mockery of the majesty opposite duty, it would be by adducing of Jehovah, which he will not fail to the words of the prophet, Is. 8. i3, punish.'Sanctify the Lord of hosts himself, But it is, perhaps, in common dis an4letthi. be your fear and your'dread.' course that this command is most fre. In perfect consistency, however, with quently and flagrantly disregarded. To the tenor'f this precept, appeals may say nothing of downright malignant be made to God, on suitable occasions, blasphemy, which happily is rare in a in the form of judicial oaths taken in land of Bibles and churches, and the Confirmation of the truth of our state- grosser imprecations.which often assail ments. The example of Christ, and the the ear from profane and impious lips B.-C. 1491.1 -- CHAPTER XX. 267 the practice of interlarding our conver- nounce pure, innocent, or clea; will sation with the words'God,''Lord,' not acquit. Gr. ov r KL(OapltL) will not'Christ,' or the expressions' the Lord cleanse; i. e. will not declare clean, will knows,''heaven help me,' without ne. not absolve. He will not let him-go uncessity, seriousness, or reverence, in- punished. It is an instance of the idiom, volves a measure of the guilt of trans- by no means infrequent in Hebrew, by gressing the third commandment. Nor which a negative mode of expression can it be denied that profane writing couches under it a strongly affirmative is open to the same charge with profane idea. We have then in these words a speaking. In the statement of matters virtual assurance from Jehovah himself of fact by way! of testimony, the use of that-this precept cannot be disregarded irreverent expressions may indeed be with impunity. Men may not discover, allowable, but nothing is more common or they may neglect to punish, its viothan for writers of fiction:to put the lations, and even the hardened conmost revolting oaths into the mouths of science of the sinner may fail to rebuke their various personages; and this they him on account of it; but let it not be seem to think harmless, provided they forgotten, that God will surely detect contrive to mask the grossness of the and-punish the insult thus put upon his language by dashes and asterisks. But great and glorious name. The words wherein this differs from any other pro- of inspiration clearly portray the char. faneness, except in being more deliber- acter of those who trangress this com. ate, and more pernicious in the way of mandment; Ps. 139. 20,'Thine enemies example, it is not easy to see. To take thy name in vain.' The profane give currency to such profane modes of swearer isthe open and avowed enemy speech, under pretence of their being of the high and holy God, and it is no necessary'to the faithful portraiture of more certain that there will beaa judg. character and manners, incurs we think ment seat, before which the bold translittle: less guilt than that of originally gressor must appear, than it is that he uttering them. The exhibition of such will be called to an account for his pro. manners, even by the greatest moral fane trifling with the most sacred things painter, can well be dispensed with. in the universe;'And I will come near In fine, the rule of safety in this mat- to you to judgment: and I will be a ter is that laid down by our Lord in his swift witness against the sorcerers, and commentary on the rabbinical precepts, against the adulterers, and against false Mat. 5. 33 —37,'Again ye have heard swearers, and against those that oppress that it hath been said by theim of old the hireling in his wages, the widow, time, Thou: shalt' not forswear thyself, and the fatherless, and that turn aside but shalt perform unto the Lord thine the stranger from his right, and fear not oaths:;But I say unto you, Swear iot at mne, saith the Lord of hosts.' MMal. 3. 5 all: neither by heaven for-it is God's The remarkable passage Josh. 9. 19, 20 throne: nor by the earth; for it is his foot- shows in what light'the children of Is stool: neither by Jerusalem; for it is the rael regarded the breach of their plightcity of the-great Kirng: neither shalt thou - ed faith even to a portion of the devoted swear bythine head, because thou canst nations of Canaan;'But all the princes not make one hair white or black. But said unto all the congregation, We have let your communication be, Yea, yea; sworn unto them by the Lord God of Nay, nay; for whatsoever is more than Israel: now therefore we may not touch these:cometh of evil.'- rThe Lord them. This will we do to them; we'will not hold him -guiltless, &c.. Heb. will even let them live, lest wrath beupon "nI' bS lo venakkeh, will not pro- us, because of the oath which we sware 268 EXODUS. [B. C. 1491. 8 m Remember the sabbath-day 9 n Six days shalt thou labour, and to keep it holy. do all thy work: mch. 31. 13. 14. Lev. 19. 3, 30. & 26. 2. n ch. 23. 12. & 31. 15. & 34. 21. Lev. 23, 3. Deut. 5. 12.. Ezek. 20. 12. Luke 13. 14. unto them.' Nor canwe forbear in this import of the original word for' Sabconnexion to advert to the fact, that the bath, and on the origin, nature, and sin in-question has often been followed end of the institution in general, see by sudden and fearful marks of divine Note on Gen. 2. 3. The term'rememretribution, even in the present world. ber' in this connexion ("l1Y zakor), However it be accounted for, certain it implies more than the mere mental act is that in more than one well-attested of memory, as it is the only Hebrew instance men have fallen dead in the word equivalent to our celebrate or commidst of the most horrid imprecations, memorate, importing that it was to be as if God had taken them at their word remembered by appropriate observances. in calling upon him to seal their per- If therefore the clause were to be rendition. We do not say that such cases dered,'Remember the sabbath day by are to be regarded as miraculous. It is way of commemoration or celebration,' very possible that the physical effects, it would bring us still nearer to its caused by an unnatural degree of ex- genuine purport. Thus Ex. 13. 3, Moses citement of the passions, and the sud- said unto the people, Remember ('11T den incursion of a violent pang or panic zakor) this day, in which ye came out of conscience may have been sufficient from Egypt,' where see Note. But how to account for the result. Still such was it to be remembered? Not simply cases should be looked upon as solemn by mental reminiscence, but by special warnings; since it may be no less a real observance; for it is added,' There visitation of divine wrath for being shall no unleavened bread be eaten.' It made by the agency of natural laws could not be adequately remembered acting upon the nervous system. It is without being kept in the manner preto be considered also, that as this is a scribed. So also Ex. 12. 14,'This day sin which aims perhaps more directly shall be unto you for a memorial (1'ZT than any othei at God; one in which the zikkaron);' and then the' manner in inward spirit of the offender comes more which the precept should be complied immediately in collision with the spirit with is immediately described,'ye shall of God; it is not perhaps to be won- keep it a feast by an ordinance fordered at that he should occasionally ever.' So in the present case, the Sabcome out in more marked judgment bath was to be remembered by practical against it. But however it be under- acknowledgment as well as by bearing stood, this solemn denunciation of the in mind, with special care, the stated Almighty ought to be to this command- season of its occurrence, and by cherish. ment what the restraining limits were ing the recollection of its early appointaround the hallowed base of Sinai, a ment as a memorial of God's rest at the,sacred fence to guard it from unhallowed close of the work of creation. Accordviolation. ingly, in the parallel passage, Deut. 5. 12, the language is not'remember the THE FOURTH COMMANDMENT. sabbath to sanctify it,' but' keep the 8. Remember the sabbath day to keep sabbath day,' no doubt with the design it holy. Heb. h1=T3 t1 Lt.'IT~ to intimate that these two terms in this zakor eth yom hashshabboth, remember connexion were equivalent. Thus too the day of cessation, or rest. On the we learn, from Lev. 23. 3, that on the B.-C. 1491.] CHAPTER XX. 269 sabbath there was to be a holy convoca- of stone, it would not be easy to offer a tion, or an assembly of the people, at stronger argument ir proof of the perthe tabernacle, as afterwards at the petuity of its obligation. Not doubting, temple, for the public worship' of God, therefore, that an institution which was as if this were the appropriate node of binding before the law is equally binding remembering the sabbath;' Six days after it, unless distinctly repealed, we shall work be done; but the seventh have only to remark, that the particular day is the sabbath of rest, an holy con- day in the week is not specified; it is, vocation; ye shall do no work therein:'remember the sabbath day,' —not the it is the sabbath of the Lord in all your' seventh day'-' to keep it holy.' All dwellings.' But in addition to the'holy that the commandment expressly reconvocation," the Israelites were re- quires is, to observe a day of sacred quired to offer a greater number of sacri- rest after every six days of labor. fices on that than on other days, Numb. The seventh day indeed is to be kept 28. 9, 10, and we cannot question that holy, but not a word is here said as to these various services were understood the point from which the reckoning is to enter essentially into the due observ- to begin. The'seventh day-is not so anice: of this hallowed season. It con. much the seventhsaccording to any par. sequently leads us to the inevitable in- ticular method of computing the sep. ference, that the sabbath is not properly tenary cycle, as in reference to the six or adequately kept unless it be distin- working days before-mentioned; every guished from other days by being in a seventh day in rotation after six of laspecial manner devoted to the duties of bor. The Jewish sabbath was kept on public as well as private worship. our Satiurday, but we act equally in acIt is doubtless true that this com- cordance with the spirit and the letter of mandment is not so purely moral or this commandment by keeping it on Sunself-enforced in its own nature as the day; and as this was the day on which our rest. Although the-consecration of a Lord arose from the dead, it has come certain portion of our time to the im- to be appropriately designated as'the mediate service of God may perhaps be Lord's day,' and as such has been ob. admitted to be of moral obligation, yet served as the Christian sabbath from the exact proportion; as well as the the earliest periods of the church.particular day, may be considered as of If To keep it holy. Heb. lmjZ5 lekadpositive institution, and therefore some- desho, to sanctify it. On the import of what more of a Jewish aspect is given this term see Note on Gen. 2. 3. to this precept than to either of the 9. Six days shalt thou labor, and do others. For this reason some in al) all thy work. Heb. rtm5 )D kol periods of the church have been led to melakteka, all thy business or servile question whether it is properly to be work. It comes from the ancient root considered as still remaining in force'1:laak, to send, to depute,* from under the Christian dispensation, par- which also comes lkih malak, a mesticularly as no express mention is made senger, and properly signifies all that of it in the-New Testament. But-as it varied service and ministry to the per. wasin its substantial features no doubt in formance of which servants were sent existence long before the period of the or despatched, and about which they Jewish economy, as it forms an inte, were employed. It plainly refers to gral part of that collection of precepts the daily routine of ordinary secular which was spoken from heaven by the employments, all which were to be dilivoice of God, and was afterwards writ- gently pursued on the six working days, ten'by the finger of God on the tables and religiously suspended on the sev23* 270 EXODUS. [B. C. 1491.:10 But the o seventh day is the stranger that is within thy gates: sabbath of the LORD thy God: -11 For qinsix daysthe LORD made in it thou shalt not do any work, heaven and earth, the sea and all thou, nor thy son, nor thy daugh- that in them is, and rested the ter, thy man-servant, nor thy maid- seventh day: wherefore the LORD servant, nor thy cattle, p nor thy blessed the sabbath-day, and hallowed it. o Gen. 2.2, 3. ch. 16. 26. & 31. 15. P Neh. q Gen. 2. 2. 13. 16, 17, 18, 19. enth or day of rest. As the words be. thus saith the Lord unto the' eunuchs long to the first table, which is not de- that keep my sabbaths, and choose the signed to teach us our duties to our- things that please me,' &c. —-' In it selves or our neighbors, but to God, thou shalt not do any u'ork, &c. That they' are-not in their intrinsic import is, no secular or servile work, nothing so strictly preceptive or imperative, as pertaining to a mere worldly calling. permissive. Though they do in their Works of piety, necessity, and charity spirit inculcate the duty of active and are of course excepted, as these consist exemplary diligence in the season of entirely with the spirit of that day, as it, yet their primary drift is, undoubt- a day of holy rest; for'the sabbath edly, to -define that season; to teach was made for man, and not man for the us within what bounds our labor is to sabbath. It is obvious, however, that be circumscribed, in contradistinction all works of a different character are to to the allotted time of rest. In mak- be excluded from the hallowed hours of ing this disposal of time, however, the the sabbath, and our affairs should be Most High of course reserved to him- previously so arranged, that the sacred self the'right of occasionally setting duties of the Lord's day may be interapart some one or more of those six rupted as little as possible; nor should days for religious services, and we' are any thing be considered as a work of not to consider it as any infringement necessity on that day, which can be upon the original precept if extraordi- done before the sabbath, or delayed till nary seasons of fasting, thanksgiving, after it. All buying and selling, payand worship should occasionally be set ing wages, settling accounts, gathering apart-in like manner, by civil or eccle- harvests, clearing out of vessels from siastical authority, port, making up, sorting, or transport10. The seventh day is the sabbath of ing of mails, writing letters of business the Lord thy God. Heb.'l~ n1f? or amusement, reading books, papers, I"thl^ shabboth laihovah Eloheka, a or pamphlets on ordinary subjects, trisabbath to Jehovah thy God. That is, fling visits, journies, excursions; or conthe sabbath appointed by and conse- versation on topics merely secular, are crated to the Lord thy God; the sab- inconsistent with' keeping a day holy bath in -which God asserts a special in- unto the Lord.' - I Thou nor thy son, terest, which he peculiarly claims as nor thy daughter, nor thy man-servant, his own, and which we cannot refuse to &c. This part of the precept goes not sanctify to him without being guilty of only to extend the obligation, but also a kind of sacrilege, and appropriating to secure the privileges of the sabbath to ourselves what properly belongs to to every class- and condition of men. another. In accordance with this phrase- The wife indeed is not mentioned, be. ology we find it said, Lev. 26. 2,'Ye cause she is supposed to be one with the shall keep my sabbath.' Is. 56. 4,'For husband, and as cooperating with him ol B.O. 1.]491.] (CHAPTER XX. n1 ourse- in carrying into execution every on' Gen. 22. 17., Gr. & o7po7Xroa r,.commandment of God. But the rest of potKOv C v E ao the proselyte dwelling the family, sons and daughters, male and among thee. Even the strangers who female servants, are specified in such a might be resident among the Israelites, way as to throw upon heads of families are here required to acknowledge the the responsibility of uniting all their authority of the law sanctifying the sab; household establishment in the due ob- bath day; which is in other words reservance of the day. Whatever relief, cognising the right of the Israelites to refreshment, or rest may be intended to demand that strangers should pay a revbe afforded by the institution, servants erent respect to the institutions, civil and even cattle are to be sacredly con- and religious, of the people among sidered as entitled to its merciful provi- whom they. sojourned. For otherwise sions. It is indeed the destiny of man how could this charge be embraced in that he should earn his bread by the the duty of the Israelites?'But the sweat of his brow, but the sabbath is thing was in itself in the highest degraciously bestowed upon him as a re- gree reasonable and proper. If such a liefto:that destiny..His mental energy stranger were a proselyte of the class and bodily health are to be renewed by called proselytes of righteousness or its leisure; and God who has thus be- justice, it was of course incumbent up. stowed upon man the substantial bless- on him to conform to all the observing of a periodical cessation from toil, ances of the Hebrews. If he were merehas decreed- the same privilege to the ly a proselyte of the gate, who had remenial classes and the inferior animals. nounced idolatry without receiving cirThe rest therefore so kindly provided cumcision, still it was fitting that he by the Creator for servants and cattle should. rest from his labors on the sab, ought not to be unnecessarily broken. bath day, and not, by engaging in them, The domestic, on that day, should be re- disturb those who were desirous at that leased, as far as possible, from his or- time of quietly devoting themselves to dinary labors, and the beast which has the duties of public and private worship. served us faithfully during the week, It was doing as he would be done by in should not be deprived'of'his share of similar circumstances. the general repose. Were this law but 11. For in six days the Lord made, duly observed, the servants in many &c. We are here reminded of the origin families would be spared that labor on of the sabbath, by way of enforcing its the sabbath which now too often pre- observance by an appropriate sanction. vents their attending to any religious It was designed for a memorial of the 4uty. Nor would the use of horses for creation of the world, and therefore to travelling so extensively disgrace our be observed to the'glory of the Creator own and other Christian lands. Many who made heaven and earth. All the a driver and ostler, who knows no ces- perfections of the Godhead, accordingly, sation from his daily task, would be which are so conspicuously displayed found frequenting the place of worship; in the wondrous fabric of creation, and and many a poor animal' which now in that providence by which it is upheld pants under the lash of the sabbath, and governed, should be devoutly conwould then be permitted to recover templated and adored on that solemn strength for the ensuing six days of in. day. Upon comparing this passage with evitable labor.-If Nor thystranger Det. 5. 15, a different reason seems to that is within thy gates. That is, with- be given for the observance of the sabin thy cities, as explained in the Note bath;'And remember that thou wast a 272 EXODUS. [B. C. 1491. 12 ~ r Honour thy father and thy mother; that thy days maybe long roh.23.26. Lev.19. 3. Dent..6. Jer upon the land which the LORD thy 35. 7,18,19. Matt. 5. 4. & 19.19. Mark 7 God giveth thee. 10. & 10. 19. Luke 18.20. Ephes. 6. 2. servant in the land of Egypt, and that the Lord thy God brought thee out thence through a mighty hand and by a stretch. TE FIFTH OMMANDMENT. ed-out arm: therefore the Lord thy God commanded thee to keep the sabbath- 12. Honor thy father and thy mother, day.' But the two are by no means in. &c. Heb. T'7 kabed, from I= kaconsistent with each other. The first, bad, to be heavy; thenee applied to taken from the creation, was well known weight of character, dignity, or what and continued valid of course; but the entitles one to respect, honor, distin. second, taken from the deliverance from guished esteem. Accordingly in the Piel Egypt, was merely superadded to the conjugation it signifies to regard, treat, first in order to give more force to the or practically declare one as worthy of sense of obligation by coupling it with honor. It is directly opposed to the the memory of an important event in word p kalal, to make light of, to set their national history. It would seem light by, to account mean, vile, or worthtoo that the allusion in the latter case less. Accordingly we find this term em. had special respect to that clause of the ployed to signify a conduct the reverse precept which enjoins the duty of mas. of that enjoined in this precept; as Deut. ters in regard to their servants. While 27. 16,'Cursed be he that setteth light the Israelites were in Egypt in a state of by (fl~ makleh) his father or his slavery they were no doubt restricted mother.' Ezek. 22. 7,'In thee have by their despotic oppressors from ob. they set light by (1;1 hekallu) father serving the sabbath as they otherwise and mother.' From the same root Sti would. But now when set at liberty kabad, comes the original word forglory, and permitted to serve God according T'C kabod, whence the Apostle has, to the precepts of their religion,he just- 2 Cor. 4. 17,'Weight of glory,' and ly expected that they should make a Peter, 2 Pet. 2. 10, denominates magis. right use of their liberty, and deal more trates 6orai, glories, from the weight mercifully with their servants than the of character attached to them. Comp. Egyptians had dealt with them; and Note on Gen. 31. 1. In Lev. 19. 3, and particularly that they should permit Deut. 5. 16, the word R'J yara, to fear, them to rest one day in seven, that is, to reverence is substituted, but obviousas often as they did themselves. ly with the same import. The grand For a more extended and elaborate duty here inculcated is that of filial view of the origin, design, obligation, piety, embracing that entire class of and due observance of the holy sabbath, duties which children owe: to their par. the reader is referred to Edwards' and ents. The foundation of these duties is Dwight's Theology, and to the Trea- laid in the nature of the relation which tises of Bp. Wilson, Gurney, Humph- parents and children sustain to each rey, Agnew, Waterbury, and Kings- other, and they are so obvious that chil. bury, in which is accumulated an im. dren themselves, even at a very tender mense fund of argumentative and prac- age, are capable of feeling deeply their tical matter relative to this divine in. obligation. Parents are under God the stitution. immediate authors of the being of chil. B. C. 1491.] CHAPTER XX. 273 dren. It is to their parents that they ableness to refuse them succor or relief; owe their preservation, sustentation, that it is more than incivility to be un. and protection during that helpless pe- kind to them; that it is more than sorriod in which they are utterly incapable did avarice to withhold aid from their of taking care of themselves. The hearts necessities? Who is not prompted at of parents are full of the kindest affec- once to brand such conduct as impiety? tion-love, tender solicitude, pity, sym- Indeed the language of inspiration expathy, benevolence-towards their chil- pressly confirms this view of the subdren, affections which show themselves ject, 1 Tim. 5. 4,'If any widow have in the most painful exertions, toils, children or nephews (i. e. grandchilwatchings, privations, sacrifices of corn- dren) let them learn first to show piety fort and ease, of which human nature is (EcrEfeIv) at home, and to requite capable. They willingly undergo hard- their parents; for that is good and acship, encounter peril,incur expense, and ceptable before God;' where the term jeopard their lives and their health to employed is the proper one for express. promote the welfare of their offspring. ing piety towards God. And children, when they are more ad- As to the precise import of the prevanced in age, come of course into the cept, it will perhaps be more distinctly full participation of all the temporal ad- gathered from the several parallel in. vantages of their parents' station in life, junctions scattered through the Old and whether of wealth, honor, or respect- New Testament;'Ye shall fear every ability. Indeed it is in great measure man his mother and his father, and for their children that parents live and keep my sabbath; I am the Lord your labor in the world. God.''My son, keep thy father's corn For these and-similar reasons parents mandment, and forsake not the law of most justly claim what the great Parent thy'mother.''Children, obey your paof all here claims for them. And as rents in the Lord; for this is right.' they have affections and perform actions'Children obey yourparents in all things, nearly akin to those of God towards us, for this is well pleasing unto the Lord.' they may properly be deemed in a sense In these passages the phraseology is so his representatives, the lively images varied, as to make it evident that the of him in whom we live and move and precept implies not only an abstract have our being, and on that account en. sentiment, a cordial inward respect and titled to a specialveneration from their esteem for their persons, but also obe. children. God himself, we know, in dience to their lawful commands, suborder to endear himself to our hearts,' mission to their rebukes, instructions, and to win more effectually our obedi. and corrections, deference to their counence, assumes the title of Father and sels, and sincere endeavors to promote on this ground lays a special claim to their comfort, particularly in old age, our respect;'If I be a father, where is when by affording them a maintenance mine honor?' And it is remarkable that we can in some measure requite their while the duties owed to other, men are care of our infancy and childhood. If termed justice, or charity, or courtesy, such are the duties of children, let paor liberality, or gratitude, those due to rents, on the other hand, remember that parents in most languages are compris. correspondent duties rest upon them. ed under the title of piety, implying Though children are not absolved from something divine in the objects of them. the obligation of this commandment by Who indeed does not feel that it is the misconduct of their parents, yet in something more than injustice to wrong the nature of things it is impossible a parent; that it is more than uncharit. that they should yield the same hearty 274 EXODUS. [B. C. 1491. respect and veneration to the unwor- prolonged,' following herein the Gr. thy as- to the worthy, nor does God iva iaKpuXpovLos yeVp Ent rS7 y715 r7 require a child to pay an irrational ayaOrls, that thou mayest be long-lived honor to his parents. If his parents upon the good land, &c., where by the are atheists, he cannot honor them as way, we may remark that ayaOer good Christians. If they are prayerless and is gratuitously inserted, but probably profane, he cannot honor them as reli- with a view to indicate that they undergious. If they are worldly, avaricious, stood the word'land' of the land of overreaching, unscrupulous as to vera- promise, instead of'earth' as it is frecity and honest dealing, he cannot honor quently rendered. A similar phrasethem as exemplary, upright, conscien- ology occurs Job, 4. 19,'Which are tious, and spiritually minded. If they crushed before the moth;' Heb. They are intemperate and abandoned he can- crush them before the moth. Ch. 7. 3, not honor them as sober and virtuous,'Wearisome nights are appointed to nor truly speak of them as such. But me;' Heb. They appoint to me wearia child is obliged to think as well as he some nights. So in the New Testacan of his parents, and to conceal their ment, Luke 16. 9,' That they may refaults, unless the good of society ob- ceive you into everlasting habitations;' viously requires their exposure. He is i. e. that ye may be received. The to.obey them in all things where their parallel promise in Deut. 5. 16, has a commands do not come in conflict with slight additional clause,'That thy days those of God. In that case children are may be prolonged, and that it may go not at liberty to obey; they are under well with thee, in the land which the an antecedent obligation; they are im- Lord thy God giveth thee,' and this periously bound by their duty to God sense of the promise is confirmed by to adhere to truth, to honesty, to justice. the apostle's citation, Eph. 6. 3,'That But in all such cases there is need of it may be well with thee, and that thou the utmost caution, and of a positive mayest live long on the earth.' In assurance that the thing declined is as other cases the prolonging of the days clearly forbidden by God as obedience is attributed directly and actively to to parents is commanded by him. Other- the person of whose conduct it is the wise children cannot be warranted in result. Thus Deut. 22. 7,' But thou refusing to obey parental injunctions. shalt in any wise let the dam go, and That thy days may be long in the take the young to thee; that it may land, &c. Heb. J'=17 a3c lemaan be well with thee, and that thou mayyaarikun, that they may prolong. That est prolong thy days.' This commandis, as Leclerc and some others under- ment is indeed cited by the apostle as stand it, that thy father and mother, by the first that has a special promise their prayers in thy behalf, by the bles- annexed to it-for the promise added, sings of heaven which they shall in- to the second commandment is rather voke, may be the means of prolonging general to all those that love God, or thy days upon the land where thou annexed to the due observance of the dwellest. But the idiom of the Hebrew whole law, than of that single pretongue is such that we are not required cept-but the promised blessing is evito interpret the word' they' of parents, dently one that would in a great measand from the illustration which we ure flow as a natural consequence from have given of this usage of speech in the due observance of the precept. God the Note on Gen. 16. 14, it will be evi- assures them that their permanence and dent that our translation presents the prosperity in the land of their expected right rendering,'that thy days may be possession would. depend upon their B.;C..1491.] CHAPTER:XX. 275 obedience to this command; and in that days upon the earth (rather, upon the he merely states what would be found land), which the Lord thy God giveth to betheresult of generalexperience in thee, for ever.' Ch. 32. 46, 47,'And the.course of his providence, that the he said unto them, Set your hearts unto early habit of respect and reverence to all the words which I testify among parents and superiors, would tend to you this day, which ye shall command the peaceful and prosperous existence your children toobserve to do all the of society, by removing the causes of words of this law. For it is not a vain internal discord and decay; while, as thing for you: because it is your life; to individuals, the salutary restraint of and through this thing ye shall prolong the passions, and the cultivation of a your days in the land whither ye go quiet, gentle demeanor would of itself over Jordan to possess it.' Accordingly go far towards lengthening the term of we find, that when God threatens the human life. But however this may be, nation with being cairied captive out due reverence for parents will be found of their own land for their sins, he parto Consist with:reverence. to God aid ticularly mentions this. among other his institutions, and where this is-the procuring causes.of their calamities, the case in any community he will display not honoring their parents; Ezek. 22. 7, his favor and crown them with the bles. 12, 15,'In thee have they setlightby sings of long life and temporal pros- father a6nd mother.-Behold thereforeperity. I will scatter thee among the heathen, That this promise had respect-prima- and disperse thee in the countries.' rily to the chosen people, to whom God But the apostle, Eph. 6. 2, 3, cites this was nowabout to give the land of Ca. commandment as if the promise still naari;is unquestionable; and to them it held good under.the Christian dispensawas doubtless'made in a national as tion, and this fact is doubtless to be acwell as in an individual character. It counted for by supposing'that the spirit, was a pledge on the part of God that if the principle, of the promise is still they evinced a strict obedience to this acted upon under the moral government command, he would grant them, as a of Jehovah. Even at the present day, people, a long continuance in their own it can scarcely be doubted, that, as a land in despite of all the attempts of general fact, those who' are exemplary their enemies to conquer and dispossess in the discharge of filial duties bethem. This seems to be confirmed by come the objects of a specially reward. the parallel language of Deut. 4. 26, ing providence in the longerenjoyment'Ye shall soon utterly perish from off oflife and of those temporal blessings the land whereunto ye go over Jordan which make.it desirable. On the other to possess it; ye shall not prolong your hand,what close observer of the retridays upon it, but shall utterly be des- butive dealings of God, can question:troyed.' V. 33, Ye shall walk in all that in multitudes of cases the untimely the ways which the Lord your God deaths of the young have been the judihath commanded you, that ye may live, cial consequences of disobedience to and that it may be well with you, and their parents? In how many instances that ye: ay-prolong ypur days in the has the confession been extorted from land which ye shall possess.' V. 40. convicted felons, that the first step in'Thou shalt keep therefore his-statutes their downward career was despising and his'commandments, which I com- the commands of parents, and the next mand thee this day, that it may go well the breach of the holy sabbath;? And with thee, and with thy children after it would seem as if the connexiotn bethee, and that thou mayest prolong thy tween these two forms.of transgression, 276 EXODUS. [B. C. 1491. 13 s Thou shalt not kill. 14 t Thou shalt not commit adultery. s Deut. 5. 17. Matt. 5. 21. Rom. 13.9. t Deut. 5. 18. Matt. 5. 27. was expressly recognised in the page of of the sentence of the magistrate. There inspiration, from their being conjointly, are some few exceptions to this remark, prohibited; Lev. 19. 3,'Ye shall fear asNum.35.27-30,as also vv. 11 23,25, every man his mother and his father, and of the same chapter, where it is used keep my sabbaths;' as if it were to be not only of inconsiderate and fortuitous expected, as a matter of course, that he homicide, or chance-medley, but also who dishonored his parents would ha- of killing a malefactor, which was per. bitually profane the sabbath. mitted, and even commanded; but the At the same time, it is not to be distinction holds good in the main, and considered as militating with the verity the slightest reflection will convince of. this promise, if many children dis- any one that in this precept it must tiniguished for filial piety should be cut have reference to an unlauful and un. off in their tender years. This no doubt just taking of life. The latter verb was the case with thousands of the seed 3 ii harag is applied also to the slaying of Jacob, and the same thing happens of brute beasts, which lr' ratzah never to multitudes in every age. It is suffi- is. The scope and spirit of the injunccient to vindicate the truth of the prom- tion is therefore evident. As life is the ise,if it-holds goodas a general fact in greatest of earthly blessings, and the the divine administration. And even grand foundation of enjoying all others, in the cases that constitute the appa- God is here pleased to make known the rent exceptions, the early called may sacredness which he would have at. be taken from the evil to come and if tached to so inestimable a boon. The the years that would have been spent sixth commandment plants an inviola. on earth are spent in heaven, it cannot ble guard around human life. It for. be said that the promise fails of its bids the wanton extinction of that vital fulfilment. God is certainly as good: as principle which was'breathed into man's his word when he is better. nostrils by the Deity himself, and the obliteration of that image of God which THE SIXTH COMMANDMENT. constituted the glory of Adam at his 13. Thou'shalt not kill. Heb. M creation. The infliction of capital punthIt la tirtzaha, thou shalt not mur- ishment for capital crimes, by the sender. Gr. ov qovevawci, id. Chal.'Thou tence of the magistrate is not here for. shalt not kill a soul;' i. e. a person bidden, as such a sentence is virtually The original tamp ratzah, from being involved in the Noachic precept,'He in several instances applied to violent that sheddeth man's blood, by man shall beating, breaking, contusion, and from his blood be shed;' and confirmed by general usage, more properly signifies other passages of the Scriptures. Nor the violent, unjust, taking of life, which is it probably to be interpreted as prois usually denominated murder. In hibiting the taking life in self-defence Arabic it signifies to overwhelm with in lauful war, or in a personal attack, stones, to stone to death, to smash a ser. where one knows that the killing of an pent's head with a stone. It is thus assailant or the loss of his own life is distinguished from' I11 harag, also the only alternative. In any other case translated to kill, but which is more le. we think it may be seriously doubted gitimately employed to designate that whether the non-resisting spirit of the kind of legal killing which is the result New Testament precepts does not re. B. C. 1491.] CHAPTER XX. 277 quire us rather to follow the example abused, to the hurt or the death- of of the martyrs, who overcame by'not men's bodies, to say nothing of their loving their lives unto death.' If man effects on the undying soul. In like were-contemplated merely-in reference' manner all incompetent practice of the to his earthly existence, we do not medical art; all competing trials of know that there could be any doubt on speed in.steamboats; all pugilistic comthe subject; but when we take into bats, and whatever goes to wound, crip-'view the fact that he is to live forever, ple, or maim the body, and thus endan. that his present state and actions are ger life, comes fairly within the range intimately connected with a system of of what is forbidden by the sixth comretributions that extend into eternity, mandment. As far as the spiritual im. we cannot be sure that the..moral im- port of the command is concerned, it is pression of an example of meek, un- clear, from the New Testament interresisting suffering at the hands of wick- pretation, that alltenvy, revenge, hatred, ed or cruel men, may not be more im- malice, or sinful anger; all that insult. portant to the best interests of the uni- ing language which provokes to wrath verse, than that of' the contrary course. and murder; and all undue indulgence The immediate effect is no doubt dis- of that pride.,, ambition, or covetousastrous to him who is the victim, and ness, which prompt to it, are virtually it is for the time an apparent unrecom. prohibited by the precept,'Thou shalt pensed. triumph of might over right. not kill' Mat. 5.21, 22'Ye have heard But still, considering how easily God that it was said by them of old time, can compensate in another world such Thou shalt not kill; and whosoever a noble sacrifice for the apprehended shall kill, shall be in danger of the honor of his name, and also what a judgment: But' I say unto you, that tendency it has to awaken all the vir. whosoever is angry with his brother tuous sensibilities of the universe in without a-cause, shall-be in danger of reprobation and vindication of such an the judgment: and whosoever shall say outrage upon suffering innocence, we to his brother, Raca, shall be in danger cannot satisfy ourselves that the gospel of the council: but whosoever shall say, precepts,'resist not evil,'avenge not Thou fool, shall be in danger of hellyourselves,' are not to be understood fire.' 1 John, 3. 15-17,'Whosoever in their broadest and most literal ac- hateth his brother, is a murderer: and ceptation, as far as the taking of human ye know that no murderer hath eternal life in self-defence is concerned. life abiding in him. Hereby perceive As'the great point aimed at in this we the love of God, because he laid commandment is the security of human down his life for us: and we ought to life, it'of course levels its prohibition lay down our lives for the brethren. But against wilful murder, suicide, duelling, whoso hath this world's good, and seeth offensive war, all the slaughter flowing his brother have need, and shutteth up from sanguinary laws, oppressions,-per- his bowels of compassion from him, secutions, and whatever tends directly how dwelleth the love of God in him.' to shorten our own lives, or those of others. The spirit of thei precept plain. THE SEVENTH COMMANDMENT. ly interdicts all those callings, occupa- 14. Thou shalt not commit adultery. tions, and practices which are injurious Heb. lah 5 lo tinaph. The original to the health or safety of the commu- root, ~X: ndaph in its primary and leginity, such as the manufacture or sale of timate import denotes adultery in the articles of diet or beverage which we strict and exclusive sense of the term, or -have every reason to believe will be that unlawful commerce of the sexes VoL. 1 24 278 EXODUS. [B. C. 1491. which takes place between parties one or adultery, is used to signify any other both of whom are married. It is thus dis- species of uncleanness. The appropri. tinguished from i~ zanahi the word ap- ate Greek term for sins of lewdness in plied to lewdness, fornication, or whore- general is 7ropola usually renderedfordom in general. This is plain from pre- nication. But this latter term in Scripdominant usage. Thus Lev. 20. 10,'And ture usage is of much widerlimport than the man that committeth adultery ({lU' the former; in fact it includes the formyinaph) with another man's wife, even er in numerous instances. Thus a marhe that committeth adultery (Z'R yi- ried woman,-Mat. 6. 32-19. 9, is said naph) with his neighbor's wife, the to be.guilty of royvia, which our trans. adulterer (&)C noeph) and the adul- lators have renderedfornication, though teress (hl nodpheth) shall surely be her crime is really adultery. Accord. put to death.' Ezek. 16. 32,'As a wife ingly both ropveca and zotLXEa are used, that commitleth adultery (htll ham- Rev. 2. 21, 22, in reference to anadulmendapheth), which taketh strangers terous intercourse;'I gave her space to instead of her husband.' Hos. 4. 14, repent of herfornication (ropela); and'Therefore your daughters shall commit she repented not. Behold, I will cast whoredom (QT'1t tizn'enah), and your her into a bed, and them that commit spouses shall commit adultery (~gRrn adultery (poxecvovrae) with her, &c. tenaaphnah).' Prov. 6. 32,'Whoso cornm Again, a man that has his father's wife, mitteth adultery (&l noeph) with a and so is guilty of incest, is said to be woman lacketh- understanding.' That guilty of 7rupvta, 1 Cor. 5. 1,'It is re-'woman' here is equivalent to'wife' ported commonly that there is fornica. is evident from its being immediately tion (7ropveta) among you, and suchfor. added;'For jealousy is the rage of a nication (7ropvsia) as is'not so much as man; therefore he will not spare in the named among the Gentiles, that one day of vengeance;' implying that he should have his father's wife.' Here would be prompted severely to avenge it is evident that the word must be un. his-wife's dishonor. In accordance with derstood to mean in general any unlawthis we find this precept rendered in the ful kind of sexual commerce, of which Greek by a term (yoXevtw) which al. incest is one. For it cannot be-supposed ways signifies what in our language is that the apostle meant to say that for. termed adultery. Mat. 5. 32,'Whoso- nication was not named among the Gen. ever shall put away his wife saving for tiles; as it was in fact very common. the cause of fornication, causeth her to But what he designs to say is this, that commit adultery (ploixacOra); and who- out of many kinds of 7ropvCla there was sover shall marry her that is divorced one, viz., a man's having- his father's committeth adultery (]otXarat).' This wife, which was not heard of among the was because that in the eye of the di- Gentiles, notwithstanding they were in vine law she was still considered as great measure given up to fornication. rightfully the wife of the divorcing hus- Comp. to the same effect Rev.-17, 1, 2. band. Rom. 7. 3,'So then, if while her -18. 3. Hos. 3. 3, from all which it is husband liveth, she be married to an- evident that ropvsia is a general term, other man, she shall be called an adul- including under it every species of illicit teress (ypoXaXmt): but if her husband sexual connexion, and answers perhaps be dead, she is- free from that law; so correctly to our English word lewdness that she is no adulteress (/oltaXas) or licentiousness. though she be married to another man.' From the scope of the foregoing -reNor is there any other passage through- marks it cannot, we think, be question* out the New Testament where Pixorea, ed that the seventh commandment ie B.C, 1491.] CHAPTER XX. 279 pointed primarily and predominantly stitution would inevitably make havoc against, the sin of adultery. Conse- of the peace, purity, and highest wel. quently the words of Christ, Mat. 5. 27, fare of society. While therefore the 28, are doubtless to be understood as re- sanctity, of the marriage relation is the ferring especially to this precept thus first object aimed to be secured by this understood;'Ye have heard that it hath precept, it points its prohibition at the been said- by them of old, time, Thou same time against every thing that is shalt not commit adultery. But I say contrary to the spirit and ends of that unto you, that whosoever looketh on a institution, whether in thought, word, woman to lust after her hath committed or deed. And as marriage is the sole adultery with her already in his heart.' and exclusive provision made by the Our Savior is here explaining the Law; Creator to meet the demands of that the Law, as we have seen, employs a part of our nature which the seventh term in the present precept which is commandment contemplates, every spe. exclusively applied to signify adultery; cies of sensual commerce between-.the and as adultery, which is here charged sexes except,.that which comes under upon- the lustful look, cannotbe' com- its sanction, is:doubtless to be viewed mitted with a, woman' who is not at as a violation of this precept, as also the same time a'wife,' the inference every thing that goes by legitimate would seem to be inevitable that' wo- tendency to produce it. All the arts man' (yvv,) in this passage is synoni- and blandishments resorted to by the mous with'wife' or married woman, seducer; all the amorous looks, moit being the same term as we find used tions, modes of dress, and.verbal insinufor C wife,' v. 31, 32, and elsewhere ations which go to provoke the passions throughout the New.Testament. (See and make way for criminal indulgence; Blloomfield in loc.). But although we all writing, reading, publishing, vendfeel bound, as faithful expositors, to ing, or circulating obscene books; all state the:true sense of the terms em- exposing or lustfully contemplating inployed in important connexions, it is decent pictures or statues; all support not in this or, any other instance with a of or connivance with the practices of view to lower down the. standard of re. prostitution, whether by drawing a requisition in the divine precepts. On the venue from houses of infamy, or winking same principles on which we have in- at the abominations of their inmates; terpreted the. other commandments, we partake nPore or less of the guilt of vioare constrained to- give this, also so lating the seventh commandment.. We much latitude as to embracea prohibi- have only to glance at the, pages of tion of all the sins usually included un- the sacred volume to perceive -that sins der' it. These will be easily ascertained against the: law of chastity are more frewhen we consider the grand design of quently forbidden, more fearfully threat. this.commandment, viz., the preserva-. ened, and marked by more decisive to. tion and promotion of the general hap. kens of the divine reprobation, than per. piness of men in their conjugal and: do- haps those of any other part of the Decmestic~relations. For this end God him- alogue. Not only is adultery the name self'has instituted marriage. It is by under which Jehovah stigmatises the means of -this wise and gracious ordi. sin of idolatrous apostacy from him, but nance that he has provided for, the fornication and uncleanness are found in regulation of those strong instinctive almost every.black catalogue of crime passions upon which the propagation of iti the Scriptures, and the information$s the race depends, andnothing is clearer of history*, which are but another name tha, that a general disregard of this in- for the dealings of God's provjencs 280 EXODUS. B. [ C. 1491. 15 u Thou shalt not steal. 16 w Thou shalt not bear falsewitu Lev. 19. 11. Dent. 5. 19. Matt. 19. 18 ness against thy neighbour. Rom. 13. 9 1Thess. 4.6. w ch. 23 1. Deut. 5. 20. &;19. 16. Matt. 19. 18. make it evident that sins of this class stroy' Let us cultivate universal purihave been the cause of more individual ty, in secret as well as openly, and feel crime, sham-e disease, misery, and that the strictest government over all death, and of more public debasement our propensities, senses, and passions and ruin than any other. What rivers is an incumbent duty upon every one who of remorseful tears, what myriads of would act upon the safe and salutary broken hearts, what wide spread wrecks principle of the apostle,'I keep under of happiness, what legacies of shame, my body, and bring it into subjection, reproach, and infamy, what fruits of lest that by any means when I have perdition, have followed and are still preached to others, I myself should be following-in the deadly train of this'de- a castaway.' stroyer! The disclosures of the great dayrelative to this sin, its perpetrators, COMANDENT. procurers, and consequences, will prob- 15. Thou shalt not steal, Heb. b ably make the universe stand aghast. IM3n lo tignab. Gr. ov KXtesL. The'However it may be accounted for, says original 3z ganab is the usual word Paley,'the criminal commerce of the for steal, and has, nothing peculiar in sexes corrupts and depraves the mind its import to require a special investiand moral character more than any sin- gation. The scope of the commandgle species of vice whatsoever. That ment is to secure the right of property. ready perception of guilt, that prompt It prescribes the mode in which love to and decisive resolution against it,which -our neighbor is to operate in this reconstitutes a virtuous character, is sel- spect. The subject of property is one dom found in persons addicted to these of great extent, and by its various relaindulgences. They prepare an easy ad- tions entering largely into the elements mission for every sin that seeks it; are, of human happiness. While God is himin low life, usually the first stage in self the great Proprietor, the ultimate men's progress to the most desperate Lord and Disposer of all things, he has villanies, and, in high life, to that la- established a constitution of things by mented dissoluteness ofprinciple which virtue of which every man is not only manifests itself in a profligdcy of public entitled himself to the products of his conduct, and a contempt of the obliga- own labor, but authorised also to make tions of religion and moral probity.' it over or -bequeath it to his posterity'These declarations,' says Dr. Dwight, or heirs. It is the wrongful abstraction'I have long since seen amply verified or invasion of this property which the in living examples.'-Would we then eighth commandment is designed to seek an effectual preservative against prohibit; and of all the forms of violathe undue predominance of those flesh- tion of this precept none is more palply lusts which war against the soul, let able, more gross, or more highly prous earnestly and devoutly pray for those voking to God than that of depriving a purifying influences from above which man of the product of his labors by deshall'cleanse us from all filthiness of priving him' of himself. This is the flesh and spirit,' and makes us meet most aggravated form of stealing of temples for the Holy Ghost to dwell which it is possible to be guilty, or in, remembering that'he that defileth even to conceive. Whatever may be the temple of God, him will God de- said of' other possessions, a man's per. B. C. 1491.] CHAPTER XX. 281 son is his own; his life is his own; his tortion and exorbitant gain; control. liberty is his own. He who takes them ling the markets by stratagem, and thus away without his consent, and without obtaining inordinate prices for one's any crime-on his part, steals them. And commodities; entering into combinasurely stealing men is so much a greater tions unduly to raise or to depress crime than stealing money, as a human wages; taking unjust advantage of inbeing holds a higher rank in the scale solvent laws; exactingusurious interest of existence than inert and senseless for money unnecessary subsistence on matter. The eighth commandment then charity; evading the duties and taxes forbids distinctly and peremptorily all imposed by government, or in any way despotic enslaving of our fellow-men, defrauding the public, whether by emof whatever condition or color, or of bezzling its treasures or encroaching exercising absolute lordship over them; upon its domain; using false weights because those acts virtually deprive hu- and measures; removing landmarks; man beings of that property in them- keeping back thewages of servants and selves with which the Creator endowed hirelings; withholding restitution for them. - This is a usurpation of the rights former wrongs; refusing, when able, to of man which no usage, law, or custom pay debts from which we have obtained can legalize in the sight of heaven. No a legal release-all these are violations title can make good my claim to an- of the eighth commandment, and as other's person; no deed of inheritance such falling under the special condemor' conveyance transmit it to a third nation of heaven. A slight considera. party. There is but one Being cornm tion of the spirit of this precept will petent to make the conveyance, and he show that it reaches also beyond outhas never done it. Every man under ward acts, and prohibits inordinate love God owns himself. He has a right to of the world, covetousness, and the himself which no other man can chal- pride of life; that it requires industry, lenge. I may be lawfully restrained, pun- frugality, sobriety, submission to God's ished, and even executed by just laws, providence; in a word, a disposition to but I can never be owned. I can never do to all others, in respect to worldly be in the sight of heaven either serf or property, as we would that they should slave. I cannot sell myself; no other do to us. can sell me. Though I may for a consideration make over to another my THE NINTH COMMANDMENT. right to my services, yet the right to 16. Thou shalt not bear false witness myself is no more alienable by myself against thy neighbor. Heb.'r"lIn l than by another. God gave me myself lo taaneh, thou shalt not answer. That to keep, and his ownership alone in me is, more especially when cited to give am I-bound to recognize.' testimony before a judicial tribunal. Subordinate to this are various'forms The drift of the precept, in its original -of the breach of this commandment, of import, is more fully laid open, Deut. many of which no human laws' take 19.16-19, If a false witness rise up cognizance. The essence of dishonesty against any man to testify against him, isthe possessing ourselves ofthatwhich that which is wrong; then both the rightfully belongs to another. This men, between whom the controversy is may be done in an almost infinite va, shall stand before the Lord, before the riety of ways. Fraudulent bargains, priests, and the judges,,which shall be which impose on the ignorant, the cred- in those days; and the judges shall ulous, or the necessitous; contracting make diligent'inquisition; and behold, debts which one is unable to pay; ex- I if the witness be a false witness, and 24* 282 EXODUS. LS.C C. 1491. hath testifiedfalsely againsthisbrother; impiety towards God, irrespective of Then shall ye do unto him, as he had any wrong done thereby to our neigh. thought to have done unto his brother: bor while in this prohibition the head so shalt thou put the evil away from and front of the offending is the false among you.' This precept differs from and injurious charge preferred against the three preceding in the fact that