NOTES ON The Second Book of MOSES called EXODUS
Moses having in the first book of his history preserved the records of the church,
while it existed in private families, comes, in the second book, to give us an account of
its growth into a great nation. The beginning of the former book shews us how God formed
the world for himself, the beginning of this shews us how he formed Israel for himself.
There we have the creation of the world in history, here the redemption of the world in
type. The Greek translators called this book Exodus, which signifies a going out, because
it begins with the story of the going out of the children of Israel from Egypt. This book
gives us,
- The accomplishment of the promise made before to Abraham, to chap. xix. and
then,
- The establishment of the ordinances which were afterwards observed by Israel:
thence to the end. Moses in this book begins, like Caesar, to write his own commentaries;
and gives us the history of those things which he was himself an eye and ear witness of.
There are more types of Christ in this book than perhaps in any other book of the Old
Testament. The way of man's reconciliation to God, and coming into covenant and communion
with him by a Mediator, is here variously represented; and it is of great use to us for
the illustration of the New Testament.
We have here,
- God's kindness to Israel, in multiplying them exceedingly, ver. 1 - 7.
- The Egyptians wickedness to them;
- Oppressing and enslaving them, ver. 8 - 14.
- Murdering their children, ver. 15 - 22.
Chapter I
| 1 |
Every man of his household - That is, children and grand - children. |
| 3 |
And Benjamin - Who tho' youngest of all is placed before Dan, Naphtali, &c.
because they were the children of the hand - maidens. |
| 5 |
Seventy souls - According to the computation we had, Gen 46:27, including
Joseph and his two sons. This was just the number of the nations by which the earth was
peopled, Gen 10:1 - 32, for when God separated the sons of Adam, he set the
bounds of the people according to the number of the children of Israel, De 32:8.
|
| 6 |
All that generation by degrees wore off: perhaps all Jacob's sons died much about the
same time, for there was not past seven years difference in age between the eldest and the
youngest of them, except Benjamin. |
| 7 |
And the children of Israel were fruitful, and increased abundantly - Like fishes or
insects, so that they multiplied; and being generally healthful and strong, they waxed
exceeding mighty, so that the land was filled with them, at least Goshen, their own
allotment. This wonderful increase was the product of the promise long before made to the
fathers. From the call of Abraham, when God first told him he would make him a great
nation, to the deliverance of his seed out of Egypt, was 430 years; during the first 215
of which, they were increased to 70, but in the latter half, those 70 multiplied to
600,000 fighting men. |
| 8 |
There arose a new king (after several successions in Joseph's time) which knew not
Joseph - All that knew him loved him, and were kind to his relations for his sake; but
when he was dead he was soon forgotten, and the remembrance of the good offices he had
done was either not retained or not regarded. If we work for men only, our works at
farthest will die with us; if for God, they will follow us, Rev 14:13. |
| 10 |
Come on, let us deal wisely with them, lest they multiply - When men deal wickedly it
is common for them to imagine that they deal wisely, but the folly of sin will at last be
manifested before all men. |
| 11 |
They set over them task - masters, to afflict them - With this very design. They not
only made them serve, which was sufficient for Pharaoh's profit, but they made them serve
with rigour, so that their lives became bitter to them; intending hereby to break their
spirits, and to rob them of every thing in them that was generous: to ruin their health,
and shorten their days, and so diminish their numbers: to discourage them from marrying,
since their children would be born to slavery; and to oblige them to desert the Hebrews,
and incorporate with the Egyptians. And 'tis to be feared the oppression they were under
did bring over many of them to join with the Egyptians in their idolatrous worship; for we
read, Jos 24:14, that they served other gods in Egypt; and we find, Eze
20:8, that God had threatned to destroy them for it, even while they were in the
land of Egypt. Treasure - cities - To keep the king's money or corn, wherein a great part
of the riches of Egypt consisted. |
| 12 |
But the more they afflicted them, the more they multiplied - To the grief and vexation
of the Egyptians. Times of affliction, have oft been the church's growing times:
Christianity spread most when it was persecuted. |
| 15 |
And the king spake to the Hebrew midwives - The two chief of them. They are called
Hebrew midwives, probably not because they were themselves Hebrews; for sure Pharaoh could
never expect they should be so barbarous to those of their own nation, but because they
were generally made use of by the Hebrews, and being Egyptians he hoped to prevail with
them. |
| 16 |
The stools - Seats used on that occasion. |
| 17 |
But the midwives feared God - Dreaded his wrath more than Pharaoh's, and therefore
saved the men - children alive. |
| 19 |
I see no reason we have to doubt the truth of this; it is plain they were now under an
extraordinary blessing of increase, which may well be supposed to have this effect, that
the women had quick and easy labour, and the mothers and children being both lively, they
seldon needed the help of midwives; this these midwives took notice of, and concluding it
to be the finger of God, were thereby emboldened to disobey the king, and with this
justify themselves before Pharaoh, when he called them to an account for it. |
| 20 |
Therefore God dealt well with them - That is, built them up in families, and blessed
their children. |
Chapter II
This chapter begins the story of Moses, the most remarkable type of Christ as
prophet, Saviour, law - giver, and mediator, in all the Old Testament. In this chapter we
have,
- The perils of his birth and infancy, ver. 1 - 4.
- His preservation through those perils, and the preferment of his childhood and
youth, ver. 5 - 10.
- The pious choice of his riper years, which was to own the people of God,
- He offered them his service, so they would have accepted it, ver. 11 - 14.
- He retired, that he might reserve himself for farther service, ver. 15 - 22.
- The dawning of the day of Israel's deliverance, ver. 23 - 25.
| 1 |
And there went a man - Amram, from the place of his abode to another place. A daughter
- That is, grand - daughter of Levi. |
| 2 |
Bare a son - It seems just at the time of his birth that cruel law was made for the
murder of all the male - children of the Hebrews, and many no doubt perished by the
execution of it. Moses's parents had Miriam and Aaron, both elder than he, born to them
before that edict came out. Probably his mother had little joy of her being with child of
him, now this edict was in force. Yet this child proves the glory of his father's house.
Observe the beauty of providence: just when Pharaoh's cruelty rose to this height, the
deliverer was born. She hid him three months - In some private apartment of their own
house, though probably with the hazard of their lives had he been discovered. It is said, Heb
11:23. That Moses's parents hid him by faith: some think they had a special
revelation that the deliverer should spring from their loins; however, they believed the
general promise of Israel's preservation, and in that faith hid their child. |
| 3 |
And when she could no longer hide him, she put him in an ark of bulrushes - By the
river side. God put it into their hearts to do this, to bring about his own purposes: that
Moses might by this means be brought into the hands of Pharaoh's daughter, and that by his
deliverance, a specimen might be given of the deliverance of God's church. |
| 5 |
And the daughter of Pharaoh came - Providence brings no less a person than Pharaoh's
daughter just at that juncture, guides her to the place where this poor infant lay,
inclines her heart to pity it, which she dares do, when none else durst. Never did poor
child cry so seasonably, as this did; the babe wept, which moved her compassion, as no
doubt his beauty did. |
| 10 |
And he became her son - The tradition of the Jews is, that Pharaoh's daughter had no
child of her own, and that she was the only child of her father, so that when he was
adopted for her son, he stood fair for the crown: however, it is certain he stood fair for
the best preferments of the court in due time, and in the mean time had the advantage of
the best education, with the help of which, he became master of all the lawful learning of
the Egyptians Acts 7:22. Those whom God designs for great services he finds
out ways for to qualify them. Moses, by having his education in a court, is the fitter to
be a prince, and king in Jeshurun; by having his education in a learned court, (for such
the Egyptian then was) is the fitter to be an historian; and by having his education in
the court of Egypt, is the fitter to be employed as an ambassador to that court in God's
name. The Jews tell us, that his father at his circumcision called him Joachim, but
Pharaoh's daughter called him Moses, Drawn out of the water, so it signifies in the
Egyptian language, The calling of the Jewish lawgiver by an Egyptian name is a happy omen
to the Gentile world, and gives hopes of that day when it should be said, Blessed be Egypt
my people, Isa 19:25. And his tuition at court was an earnest of the
performance of that promise, Isa 49:23. Kings shall be thy nursing fathers,
and queens thy nursing mothers. |
| 11 |
When Moses was grown he went out unto his brethren, and looked on their burdens - He
looked on their burdens as one that not only pitied them, but was resolved to venture with
them, and for them. |
| 12 |
He slew the Egyptian - Probably it was one of the Egyptian task - masters, whom he
found abusing his Hebrew slave. By special warrant from heaven (which makes not a
precedent in ordinary cases) Moses slew the Egyptian, and rescued his oppressed brother.
The Jew's tradition is, that he did not slay him with any weapon, but as Peter slew
Ananias and Sapphira, with the word of his mouth. |
| 14 |
He said, Who made thee a prince? - He challengeth his authority; Who made thee a
prince? - A man needs no great authority for giving a friendly reproof; it is an act of
kindness; yet this man needs will interpret it an act of dominion, and represents his
reprover as imperious and assuming. Thus, when people are sick of good discourse, or a
seasonable admonition, they will call it preaching, as if a man could not speak a word for
God, and against sin, but he took too much upon him. Yet Moses was indeed a prince, and a
judge, and knew it, and thought the Hebrews would have understood it; but they stood in
their own light, and thrust him away. Acts 7:25,27. Intendest thou to kill
me? - See what base constructions malice puts upon the best words and actions. Moses, for
reproving him, is presently charged with a design to kill him. |
| 15 |
Moses fled from Pharaoh - God ordered this for wise ends. Things were not yet ripe for
Israel's deliverance. The measure of Egypt's iniquity was not yet full; the Hebrews were
not sufficiently humbled, nor were they yet increased to such a multitude as God designed:
Moses is to be farther fitted for the service, and therefore is directed to withdraw for
the present, till the time to favour Israel, even the set time, come. God guided Moses to
Midian, because the Midianites were of the seed of Abraham, and retained the worship of
the true God; so that he might have not only a safe, but a comfortable settlement among
them; and through this country he was afterwards to lead Israel, which, that he might do
the better, he now had opportunity of acquainting himself with it. Hither he came, and sat
down by a well; tired and thoughtful, waiting to see which way Providence would direct
him. It was a great change with him, since he was but the other day at ease in Pharaoh's
court. |
| 17 |
Stood up and helped them - This be did, because wherever he was, as occasion offered
itself, he loved to be doing justice, and appearing in the defence of such as he saw
injured. He loved to be doing good: wherever the Providence of God call us, we should
desire and endeavour to be useful; and when we cannot do the good we would, we must be
ready to do the good we can. |
| 18 |
Reul or Raguel (see Num 10:29,) seems to have been their grandfather and
father of Hobab or Jethro, their immediate father. |
| 22 |
Gershom - That is, A stranger there. Now this settlement of Moses in Midian was
designed by Providence. To shelter him for the present; God will find hiding places for
his people in the day of their distress. It was also designed to prepare him for the
services he was farther designed to. His manner of life in Midian, where he kept the flock
of his father - in - law would be of use to him, to inure him to hardship and poverty; and
to inure him to contemplation and devotion. Egypt accomplished him for a scholar, a
gentleman, a statesman, a soldier, all which accomplishments would be afterwards of use to
him; but yet lacketh he one thing, in which the court of Egypt could not befriend him. He
that was to do all by divine revelation must know, what it was to live a life of communion
with God, and in this he would be greatly furthered by the retirement of a shepherd's life
in Midian. By the former he was prepared to rule in Jeshurun, but by the latter he was
prepared to converse with God in mount Horeb. Those that know what it is to be alone with
God, are acquainted with better delights than ever Moses tasted in the court of Pharaoh. |
| 23 |
The king of Egypt died - And after him, one or two more of his sons or successors. And
the children of Israel sighed by reason of bondage - Probably the murdering of their
infants did not continue, that part of their affliction only attended the birth of Moses,
to signalize that. And now they were content with their increase, finding that Egypt was
enriched by their labour; so they might have them for their slaves, they cared not how
many they were. On this therefore they were intent, to keep them all at work, and make the
best hand they could of their labour. When one Pharaoh died, another rose up in his place,
that was as cruel to Israel as his predecessors. And they cried - Now at last they began
to think of God under their troubles, and to return to him from the idols they had served,
Eze 20:8. Hitherto they had fretted at the instruments of their trouble, but
God was not in all their thoughts. But before God unbound them, he put it into their
hearts to cry unto him. It is a sign God is coming towards us with deliverance, when he
inclines us to cry to him for it. |
| 24 |
And God heard their groaning - That is, he made it to appear that he took notice of
their complaints. The groans of the oppressed cry loud in the ears of the righteous God,
to whom vengeance belongs; especially the groans of God's children, the burdens they groan
under, and the blessings they groan after. And God remembered his covenant - Which he
seemed to have forgotten, but really is ever mindful of. This God had an eye to, and not
to any merit of theirs in what he did for them. And God looked upon the children of Israel
- Moses looked upon them and pitied them, but now God looked upon them and helped them.
And God had respect unto them - A favourable respect to them as his own. The frequent
repetition of the name of God intimates, that now we are to expect something great. His
eyes which run to and fro through the earth, are now fixed on Israel, to shew himself
strong, to shew himself a God in their behalf. |
Chapter III
In this chapter we have,
- The discovery God was pleased to make of his glory to Moses at the bush, ver. 1
- 5.
- A general declaration of God's goodwill to his people, who were beloved for the
Father's sake, ver. 6.
- A particular notification of God's purpose concerning the deliverance of Israel
out of Egypt.
- He assures Moses it should now be done, ver. 7 - 9.
- He gives him a commission to act in it as his ambassador both to Pharaoh, ver. 10, and
to Israel, ver. 16.
- He answers the objection Moses made of his own unworthiness, ver. 11, 12.
- He gives him full instructions what to say, both to Pharaoh and to Israel, ver. 13 - 18.
- He tells him before - hand what the issue would be, ver. 14 - 22.
| 1 |
Now Moses - The years of Moses's life are remarkably divided into three forties; the
first forty he spent as a prince in Pharaoh's court, the second a shepherd in Midian, the
third a king in Jeshurun. He had now finished his second forty when he received his
commission to bring Israel out of Egypt. Sometimes it is long before God calls his
servants out to that work which of old he designed them for. Moses was born to be Israel's
deliverer, and yet not a word is said of it to him till he is eighty years of age. Even to
Horeb - Horeb and Sinai were two tops of the same mountain. |
| 2 |
And the angel of the Lord appeared to him - It was an extraordinary manifestation of
the divine glory; what was visible was produced by the ministry of an angel, but he heard
God in it speaking to him. In a flame of fire - To shew that God was about to bring terror
and destruction to his enemies, light and heat to his people, and to display his glory
before all. And the bush burned, and yet was not consumed - An emblem of the church now in
bondage in Egypt, burning in the brick - kilns, yet not consumed; cast down, but not
destroyed. |
| 3 |
I will turn aside and see - He speaks as one inquisitive, and bold in his inquiry;
whatever it was, he would if possible know the meaning of it. |
| 4 |
When the Lord saw that he turned aside to see it, God called to him - If he had
carelessly neglected it, it is likely God had departed and said nothing to him. God called
and said, Moses, Moses - This which he heard could not but surprise him much more than
what he saw. Divine calls are then effectual, when the spirit of God makes them
particular, and calls us as by name. The Word calls, Ho, every one; the Spirit, by the
application of that, calls, Ho, such a one; I know thee by name. Here am I - Not only to
hear what is said, but to do what I am bidden. |
| 5 |
Put off thy shoes from off thy feet - The putting off the shoe was then what the
putting off the hat is now, a token of respect and submission. The ground is holy ground,
made so by this special manifestation of the divine presence. We ought to approach to God
with a solemn pause and preparation; and to express our inward reverence, by a grave and
reverent behaviour in the worship of God, carefully avoiding every thing that looks light,
or rude. |
| 6 |
I am the God of thy father - He lets him know it is God that speaks to him, to engage
his reverence, faith and obedience. Thy father, thy pious father Amram, and the God of
Abraham, Isaac, and Jacob, thy ancestors. Engaged to them by solemn covenant, which I am
now come to perform. And Moses hid his face, for he was afraid to look upon God - The more
we see of God, the more cause we shall see to worship him with reverence and godly fear.
And even the manifestations of God's grace should increase our humble reverence of him. |
| 8 |
I am come down to deliver them - When God doth something very extraordinary, he is
said to come down to do it, as Isa 64:1. This deliverance was typical of our
redemption by Christ, and in that the eternal Word did indeed come down from heaven to
deliver us. A large land - So it was, according to its true and ancient bounds, as they
are described, Gen 15:18, and not according to those narrow limits, to which
they were afterwards confined for their unbelief and impiety. A land flowing with milk and
honey - A proverbial expression, abounding with the choicest fruits, both for necessity
and delight. |
| 10 |
I will send thee - And the same hand that now fetched a shepherd out of a desert to be
the planter of the Jewish church, afterwards fetched fishermen from their ships to be the
planters of the Christian church, that the excellency of the power might be of God. |
| 11 |
Who am I? - He thinks himself unworthy of the honour and unable for the work. He
thinks he wants courage, and therefore cannot go to Pharaoh: he thinks he wants conduct,
and therefore cannot bring forth the children of Israel out of Egypt; they are unarmed,
undisciplined, quite dispirited, utterly unable to help themselves, Moses was incomparably
the fittest of any man living for this work, eminent for learning, wisdom, experience,
valour, faith, holiness, and yet Who am I? The more fit any person is for service,
commonly the less opinion he has of himself. |
| 12 |
Certainly I will be with thee - Those that are weak in themselves, yet may do wonders
being strong in the Lord, and in the power of his might. God's presence puts wisdom and
strength into the weak and foolish, and is enough to answer all objections. |
| 13 |
When they shall say to me, What is his name? What shall I say unto them? - What name
shall I use, whereby thou mayest be distinguished from false gods, and thy people may be
encouraged to expect deliverance from thee? |
| 14 |
And God said - Two names God would now be known by.
- A name that speaks what he is in himself, I am that I am - This explains his name
Jehovah, and signifies, 1st, That he is self - existent; he has his being of himself, and
has no dependence upon any other. And being self - existent he cannot but be self -
sufficient, and therefore all - sufficient, and the inexhaustible fountain of being and
bliss. 2dly, That he is eternal and unchangeable, always the same, yesterday to - day, and
for ever: he will be what he will be, and what he is. 3dly. That he is faithful and true
to all his promises, unchangeable in his word as well as in his nature, and not a man that
he should lie. Let Israel know this, I am hath sent me unto you.
- A name that speaks what he is to his people. Lest that name I am should puzzle them, he
is farther directed to make use of another name of God, more familiar.
|
| 15 |
The Lord God of our fathers hath sent me unto you - Thus God made himself known, that
he might revive among them the religion of their fathers, which was much decayed, and
almost lost. And that he might raise their expectations of the speedy performance of the
promises made unto their fathers: Abraham, Isaac, and Jacob are particularly named,
because with Abraham the covenant was first made, and with Isaac and Jacob oft expressly
renewed, and these three were distinguished from their brethren, and chosen to be the
trustees of the covenant. This God will have to be his name for ever, and it has been, is,
and will be his name, by which his worshippers know him, and distinguish him from all
false gods. |
| 18 |
Hath met with us - Hath appeared to us, declaring his will, that we should do what
follows. |
| 19 |
I am sure he will not let you go - God sends his messengers to those whose obstinacy
he foresees, that it may appear he would have them turn and live. |
| 22 |
Everywoman shall ask (not borrow!) jewels. And I will give this people favour in the
sight of the Egyptians - God sometimes makes the enemies of his people not only to be at
peace with them, but to be kind to them. And he has many ways of balancing accounts
between the injured and the injurious, of righting the oppressed, and compelling those
that have done wrong to make restitution. |
Chapter IV
This chapter,
- Continues and concludes God's discourse with Moses, concerning bringing Israel
out of Egypt.
- Moses objects the peoples unbelief, ver. 1. and God answers that objection by giving him
a power to work miracles:
- To turn his rod into a serpent, and then into a rod again, ver. 2 - 5.
- To make his hand leprous, and then whole again, ver. 6 - 8.
- To turn the water into blood, ver. 9.
- Moses objects his own slowness of speech, ver. 10. and begs to be excused, ver. 13. But
God answers this objection,
- By promising him his presence, ver. 11, 12.
- By joining Aaron in commission with him, ver. 14 - 16.
- By putting an honour upon the very staff in his hand, ver. 17.
- Moses's execution of his commission.
- He obtains leave of his father - in - law to return into Egypt, ver. 18.
- He receives further instructions from God, ver. 19, 21 - 23.
- He hastens his departure, and takes his family with him, ver. 20.
- He meets with some difficulty about the circumcising of his son, ver. 24. 26.
- He has the satisfaction of meeting his brother Aaron, ver. 27, 28.
- He produceth his commission before the elders of Israel, to their great joy, ver. 29 -
31.
| 1 |
They will not hearken to my voice - That is, they would not take his bare word, unless
he shewed them some sign. He remembered how they had once rejected him, and feared it
would be so again. |
| 2 |
A rod - Or staff. |
| 5 |
That they may believe - An imperfect sentence to be thus compleated, This thou shalt
do, before them, that they may believe. |
| 6 |
His hand was leprous, as snow - For whiteness. This signified, That Moses, by the
power of God, should bring sore diseases upon Egypt, that at his prayer they should be
removed. And that whereas the Israelites in Egypt were become leprous, polluted by sin,
and almost consumed by oppression, by being taken into the bosom of Moses they should be
cleansed and cured. |
| 8 |
The voice of the first sign - God's works have a voice to speak to us, which we must
diligently observe. |
| 10 |
O my Lord, I am not eloquent - He was a great philosopher, statesman, and divine, and
yet no orator; a man of a clear head, great thought and solid judgment, but had not a
voluble tongue, nor ready utterance; and therefore he thought himself unfit to speak
before great men, and about great affairs. Moses was mighty in word, Acts 7:22,
and yet not eloquent: what he said was strong and nervous, and to the purpose, and
distilled as the dew, Deu 32:2, though he did not deliver himself with that
readiness, ease and fineness that some do. |
| 13 |
Send by whom thou wilt send - By any but me. |
| 14 |
And the anger of the Lord was kindled against him - Even self - diffidence when it
grows into an extreme, when it either hinders us from duty, or clogs us in duty, is very
displeasing to him. |
| 15 |
I will be with thy mouth and with his mouth - Even Aaron that could speak well, yet
could not speak to purpose, unless God were with his mouth; without the constant aids of
divine grace, the best gifts will fail. |
| 16 |
Instead of God - To teach and to command him. |
| 17 |
Take this rod - The staff or crook he carried as a shepherd, that he might not be
ashamed of that mean condition out of which God called him. This rod must be his staff of
authority, and must be to him instead, both of sword and sceptre. |
| 19 |
The Lord said unto Moses - This seems to have been a second vision, whereby God calls
him to the present execution of the command given before. |
| 20 |
The rod of God - His shepherd's crook so called, as it was God's instrument in so many
glorious works. |
| 21 |
In thy hand - in thy power: I will harden his heart - After he has frequently harden'd
it himself, wilfully shutting his eyes against the light, I will at last permit Satan to
harden it effectually. |
| 22 |
Thus saith the Lord - This is the first time that preface is used by any man, which
afterwards is used so frequently by all the prophets: Israel is my son, my first - born -
Precious in my sight, honourable, and dear to me. |
| 23 |
Let my son go - Not only my servant whom thou hast no right to detain, but my son
whose liberty and honour I am jealous for. If thou refuse, I will slay thy son, even thy
first - born - As men deal with God's people, let them expect to be themselves dealt with.
|
| 24 |
It seems the sin of Moses, was neglecting to circumcise his son, which perhaps was the
effect of his being unequally yoked with a Midianite, who was too indulgent of her child,
and Moses so of her. The Lord met him, and, probably, by a sword in an angel's hand,
sought to kill him - This was a great change. Very lately God was conversing with him as a
friend, and now coming forth against him as an enemy. In this case of necessity Zipporah
herself circumcised the child without delay; whether with passionate words, expressing the
dislike of the ordinance itself, or at least the administration of it to so young a child.
|
| 26 |
So he let him go - The destroying angel withdrew. But still Zipporah cannot forget,
but will unreasonably call Moses a bloody husband, because he obliged her to circumcise
the child; and upon this occasion, (it is probable) he sent them back to his father - in -
law, that they might not create him any farther uneasiness. When we have any special
service to do for God, we should remove that as far from us as we can, which is likely to
be our hindrance: let the dead bury their dead, but follow thou me. |
| 27 |
In the mount of God - That is, the place where God had met with him. |
| 28 |
Moses told Aaron all - Those that are fellow - servants to God in the same work,
should use a mutual freedom, and endeavour, rightly and fully to understand one another. |
| 29 |
To cause the lamps to burn - Heb. the lamp: yet |
Chapter V
Moses and Aaron here deal with Pharaoh to get leave of him to go to worship in the
wilderness.
- They demand leave in the name of God, ver. 1. and he answers their demand with
a defiance of God, ver. 2.
- They beg leave in the name of Israel, ver. 3. and he answers their request with
further orders to oppress Israel, ver. 4 - 9.
These cruel orders were,
- Executed by the task - masters, ver. 10 - 14.
- Complained of to Pharaoh, but in vain, ver. 15 - 19.
- Complained of by the people to Moses, ver. 20, 21. and by him to God, ver. 22, 23.
| 1 |
Thus saith the Lord God of Israel, Let my people go - Moses, in treating with the
elders of Israel, is directed to call God the God of their fathers; but, in treating with
Pharaoh, they call him the God of Israel, and it is the first time we find him called so
in scripture. He is called the God of Israel, the person, Gen 33:20, but here
it is Israel the people. They are just beginning to be formed into a people when God is
called their God. Let my people go - They were God's people, and therefore Pharaoh ought
not to detain them in bondage. And he expected services and sacrifices from them, and
therefore they must have leave to go where they could freely exercise their religion,
without giving offence to, or receiving offence from, the Egyptians. |
| 2 |
Who is the Lord that I should obey his voice? - Being summoned to surrender, he thus
hangs out the flag of defiance. Who is Jehovah? I neither know him nor care for him;
neither value nor fear him. It is a hard name that he never heard of before, but he
resolves it shall be no bugbear to him. Israel was now a despised, oppressed people, and
by the character they bore he makes his estimate of their God, and concludes that he made
no better figure among the gods, than his people did among the nations. |
| 3 |
We pray thee, let us go three days journey into the desert - And that on a good
errand, and unexceptionable: we will sacrifice to the Lord our God - As other people do to
theirs; lest if we quite cast off his worship, he fall upon us - With one judgment or
other, and then Pharaoh will lose his vassals. |
| 5 |
The people are many - Therefore your injury to me is the greater, in attempting to
make them rest from their labours. |
| 6 |
The task - masters, were Egyptians, the officers were Israelites employed under them. |
| 7 |
Straw - To mix with the clay, or to burn the brick with. |
| 8 |
They are idle - The cities they built for Pharaoh, were witnesses for them that they
were not idle; yet he thus basely misrepresents them, that he might have a pretence to
increase their burdens. |
| 9 |
Vain words - Those of Moses and Aaron. |
| 14 |
In thy own people - For if they had given us straw, we should have fulfilled our task.
|
| 21 |
The Lord look upon you, and judge - They should have humbled themselves before God,
but instead of that they fly in the face of their best friends. Those that are called to
public service for God and their generation, must expect to be tried not only by the
threats of proud enemies, but by the unjust and unkind censures of unthinking friends. To
put a sword in their hand to slay us - To give them the occasion they have long sought
for. |
| 22 |
He expostulated with him. He knew not how to reconcile the providence with the
promise, and the commission he had received. Is this God's coming down to deliver Israel?
Must I who hoped to be a blessing to them become a scourge to them? By this attempt to get
them out of the pit, they are but sunk the farther into it. Wherefore hast thou so evil
entreated this people - Even when God is coming towards his people in ways of mercy, yet
sometimes he takes such methods that they may think themselves but ill - treated: when
they think so, they should go to God by prayer, and that is the way to have better
treatment in God's good time. Why is it that thou hast sent me - Pharaoh has done evil to
this people, and not one step seems to be taken towards their deliverance. It cannot but
sit very heavy upon the spirits of those whom God employs for him, to see that their
labour doth no good, and much more to see that it doth hurt, eventually, though not
designedly. |
Chapter VI
In this chapter,
- God satisfies Moses as to his complaints, ver. 1.
- He gives him fuller instructions what to say to the children of Israel, ver. 2
- 8. but to little purpose, ver. 9.
- He sends him again to Pharaoh, ver. 10, 11. But Moses objects against that,
ver. 12. upon which a strict charge is given to him and his brother, to execute their
commission with vigour, ver. 13.
- An abstract of the genealogy of the tribes of Reuben and Simeon, to introduce
that of Levi, that the pedigree of Moses and Aaron might be cleared, ver. 14 - 27
- A repetition of the preceding story, ver. 28 - 30.
| 1 |
With a strong hand - That is, being forced to it by a strong hand, he shall let them
go. |
| 2 |
l am Jehovah - The same with I am that I am, the fountain of being and blessedness,
and infinite perfection. The patriarchs knew this name, but they did not know him in this
matter by that which this name signifies. God would now be known by his name Jehovah, that
is,
- A God performing what he had promised, and so giving being to his promises.
- A God perfecting what he had begun, and finishing his own work. In the history of the
creation God is never called Jehovah, till the heavens and the earth were finished, Gen
2:4. When the salvation of the saints is compleated in eternal life, then he will
be known by his name Jehovah, Rev 22:13, in the mean time they shall find him
for their strength and support, El - shaddai, a God All - sufficient, a God that is
enough.
|
| 5 |
I have heard the groaning of the children of Israel - He means their groaning on
occasion of the late hardships put upon them. God takes notice of the increase of his
people's calamities, and observes how their enemies grow upon them. |
| 6 |
I will bring you out: I will rid you: I will redeem you: I will bring you into the
land of Canaan; and, I will give it you - Let man take the shame of his unbelief which
needs such repetitions, and let God have the glory of his condescending grace which gives
us such repeated assurances. With a stretched out arm - With almighty power: A metaphor
taken from a man that stretches out his arm, to put forth all his strength. |
| 7 |
I will take you to me for a people - A peculiar people, and I will be to you a God -
And more than this we need not ask, we cannot have, to make us happy. |
| 8 |
I am the Lord - And therefore have power to dispose of lands and kingdoms as I please.
|
| 9 |
But they hearkened not to Moses for anguish of spirit - That is, They were so taken up
with their troubles that they did not heed him. |
| 11 |
That he let the children of Israel go - God repeats his precepts, before he begins his
punishments. Those that have oft been called in vain to leave their sins, yet must be
called again, and again. |
| 12 |
Behold, the children of Israel have not hearkened to me; they gave no heed to what I
have said, how then shall Pharaoh hear me? - If the anguish of their spirit makes them
deaf to that which would compose and comfort them, much more will his pride and insolence,
make him deaf to that which will but exasperate him. Who am of uncircumcised lips - He was
conscious to himself that he had not the gift of utterance. |
| 13 |
The Lord gave them a charge, both to the children of Israel, and to Pharaoh - God's
authority is sufficient to answer all objections, and binds us to obedience without
murmuring or disputing. |
| 14 |
This genealogy ends in those two great patriots, Moses and Aaron; and comes in here to
shew that they were Israelites, bone of their bone, and flesh of their flesh, whom they
were sent to deliver, raised up unto them of their brethren, as Christ also should be, who
was to be the prophet and priest, the Redeemer and law - giver of the house of Israel, and
whose genealogy also like this was to be carefully preserved. The heads of the houses of
three of the tribes are here named, agreeing with the accounts we had, Gen 46:8 -
27. Reuben and Simeon seem to be mentioned only for the sake of Levi, from whom Moses and
Aaron descended, and all the priests of the Jewish church. |
| 16 |
The age of Levi, Kohath, and Amram, the father, grandfather, and great grandfather of
Moses is here recorded; and they all lived to a great age, Levi to one hundred thirty
seven, Kohath to one hundred thirty three, and Amram to one hundred thirty seven: Moses
himself came much short of them, and fixed seventy or eighty for the ordinary stretch of
human life. Psa 90:10. For now Israel was multiplied, and become a great
nation, and divine revelation was by the hand of Moses committed to writing, and no longer
trusted to tradition; the two great reasons for the long lives of the patriarchs were
ceased, and therefore from henceforward fewer years must serve men. |
| 20 |
His father's sister - That is, kins - woman. So the Hebrew word is frequently used. |
| 23 |
Aminadab - A prince of the tribe of Judah. The Levites might marry into any tribe,
there being no danger of confusion or loss of inheritance thereby. |
| 26 |
According to their armies - Like numerous armies, in military order, and with great
power. In the close of the chapter, he returns to his narrative, from which he had broken
off somewhat abruptly ver.13, and repeats, the charge God had given him to
deliver his message to Pharaoh, ver.29. |
| 29 |
Speak all that I say unto thee - As a faithful ambassador. Those that go on God's
errand must not shun to declare the whole counsel of God. |
Chapter VII
In this chapter,
- Moses applies himself to the execution of his commission, ver. 1 - 7.
- The dispute between Moses and Pharaoh begins. Moses in God's name demands
Israel's release, Pharaoh denies it; the contest is between the power of the great God and
the power of a proud prince.
- Moses confirms the demand he made to Pharaoh by a miracle, turning his rod into a
serpent, but Pharaoh hardens his heart, ver. 8 - 13.
- He chastiseth his disobedience by a plague, the first of ten, turning the waters into
blood; but Pharaoh hardens his heart again, ver. 14 - 25.
| 1 |
I have made thee a god to Pharaoh - That is, my representative in this affair, as
magistrates are called gods, because they are God's vicegerents. He was authorized to
speak and act in God's name, and endued with a divine power, to do that which is above the
ordinary course of nature. And Aaron shall be thy prophet - That is, he shall speak from
thee to Pharaoh, as prophets do from God to the children of men. Thou shalt as a god
inflict and remove the plagues, and Aaron as a prophet shall denounce them. |
| 7 |
Moses was fourscore years old - Joseph, who was to be only a servant to Pharaoh, was
preferred at thirty years old; but Moses, who was to be a god to Pharaoh, was not so
dignified till he was eighty years old. It is fit he should long wait for such an honour,
and be long in preparing for such a service. |
| 9 |
Say unto Aaron, Take thy rod - This Moses ordinarily held in his hand, and delivered
it to Aaron upon occasion, for the execution of his commands. |
| 10 |
And Aaron cast his rod down, and it became a serpent - This was proper not only to
affect Pharaoh with wonder, but to strike a terror upon him. This first miracle, though it
was not a plague, yet amounted to the threatening of a plague; if it made not Pharaoh
feel, it made him fear; this is God's method of dealing with sinners he comes upon them
gradually. |
| 11 |
Moses had been originally instructed in the learning of the Egyptians, and was
suspected to have improved in magical arts in his long retirement. The magicians are
therefore sent for to vie with him. The two chief of them were Jannes and Jambres. Their
rods became serpents; probably by the power of evil angels artfully substituting serpents
in the room of the rods, God permitting the delusion to be wrought for wise and holy ends.
But the serpent which Aaron's rod was turned into, swallowed up the others, which was
sufficient to have convinced Pharaoh on which side the right lay. |
| 13 |
And he harden'd Pharaoh's heart - That is, permitted it to be hardened. |
| 20 |
The waters that were in the river were turned into blood - This was a plague justly
inflicted upon the Egyptians; for Nilus the river of Egypt was their idol; they and their
land had so much benefit by that creature, that they served and worshipped it more than
the creator. Also they had stained the river with the blood of the Hebrew children, and
now God made that river all bloody; thus he gave them blood to drink, for they were
worthy, Rev 16:6. See the power of God. Every creature is that to us which he
makes it to be, water or blood. See the mutability of all things under the sun, and what
changes we may meet with in them. That which is water to day may be blood to morrow; what
is always vain may soon become vexatious. And see what mischievous work sin makes! It is
sin that turns our waters into blood. |
| 22 |
And the magicians did so - By God's permission with their enchantments; and this
served Pharaoh for an excuse not to set his heart to this also, (Ex 7:23,)
and a poor excuse it was. Could they have turned the river of blood into water again, it
had been something; then they had proved their power, and Pharaoh had been obliged to them
as his benefactors. |
| 25 |
Seven days were fulfilled - Before this plague was removed. |
Chapter VIII
Three more of the plagues of Egypt are related in this chapter.
- That of the frogs, which is,
- Threatened, ver. 1 - 4.
- Inflicted, ver. 5, 6.
- Mimicked by the magicians, ver. 7.
- Removed at the request of Pharaoh, ver. 8 - 14. who yet hardens his heart, and
notwithstanding his promise, ver. 8. refused to let Israel go, ver. 15.
- The plague of lice, ver. 16, 17. By which,
- The magicians were baffled, ver. 18, 19. and yet,
- Pharaoh was hardened, ver. 19.
- That of flies:
- Pharaoh is warned of it before, ver. 20,21. and told that the land of Goshen should be
exempt from this plague, ver. 22, 23.
- The plague is brought, ver. 24.
- Pharaoh treats with Moses, and humbles himself, ver. 25 - 29.
- The plague is thereupon removed, ver. 31. and Pharaoh's heart hardened, ver. 32.
| 2 |
All thy borders - All the land that is within thy borders. |
| 3 |
The River - Nile. Under which are comprehended all other rivers and waters. |
| 9 |
Glory over me - That is, I yield to thee. |
| 10 |
And he said, To - morrow - Why not immediately? Probably he hoped that this night they
would go away of themselves, and then he should get clear of the plague, without being
obliged either to God or Moses. However, Moses joins issue with him upon it. Be it
according to thy word - It shall be done just when thou wouldst have it done, that thou
mayst know, that whatever the magicians pretend to, there is none like unto the Lord our
God - None has such a command as he has over all creatures, nor is any so ready to forgive
those that humble themselves before him. The great design both of judgments and mercies,
is to convince us that there is none like the Lord our God; none so wise, so mighty, so
good; no enemy so formidable, no friend so desirable, so valuable. |
| 15 |
But when Pharaoh saw that there was respite, he hardened his heart - Observe he did it
himself, not God, any otherwise than by not hindering. |
| 17 |
The frogs were produced out of the waters, but the lice out of the dust of the earth;
for out of any part of the creation God can fetch a scourge wherewith to correct those
that rebel against him. |
| 18 |
And the magicians did so - That is, endeavoured to do so. |
| 19 |
This is the finger of God - The power of God. The devil's agents, when God permitted
them, could do great things; but when he laid an embargo upon them, they could do nothing.
The magicians inability in this instance shewed whence they had their ability in the
former instances, and that they had no power against Moses but what was given them from
above. But Pharaoh's heart was hardened - By himself and the devil. |
| 20 |
Rise up early - Those that would bring great things to pass for God and their
generation must rise early, and redeem time in the morning. Pharaoh was early up at his
superstitious devotions to the river; and shall we be for more sleep, and more slumber,
when any service is to be done which would pass well in our account in the great day? |
| 21 |
Flies - Or insects of various kinds; not only flies, but gnats, wasps, hornets; and
those probably more pernicious than the common ones were. |
| 22 |
Know that I am the Lord in the midst of the earth - In every part of it. Swarms of
flies, which seem to us to fly at random, shall be manifestly under the conduct of an
intelligent mind. Hither they shall go, saith Moses, and thither they shall come, and the
performance is punctual according to this appointment; and both compared amount to a
demonstration, that he that said it, and he that did it, was the same, even a being of
infinite power and wisdom. |
| 23 |
A division - A wall of partition. |
| 24 |
There came a grievous swarm of flies - The prince of the power of the air has gloried
in being Beel - zebub, the god of flies; but here it is proved that even in that he is a
pretender, and an usurper; for even with swarms of flies God fights against his kingdom
and prevails. |
| 26 |
The abomination of the Egyptians - That which they abominate to see killed, because
they worshipped them as gods. |
| 27 |
As he shall command us - For he has not yet told us what sacrifices to offer. |
| 28 |
Ye shall not go very far away - Not so far but that he might fetch them back again. It
is likely he suspected that if once they left Egypt, they would never come back; and
therefore when he is forced to consent that they shall go, yet he is not willing they
should go out of his reach. See how ready God is to accept sinners submissions. Pharaoh
only says, Intreat for me - Moses promises immediately, I will intreat the Lord for thee;
and that he might see what the design of the plague was, not to bring him to ruin, but to
repentance. |
| 32 |
But Pharaoh hardened his heart at this time also - Still it is his own act and deed,
not God's. |
Chapter IX
In this chapter we have an account of three more plagues.
- Murrain among the cattle, ver. 1 - 7.
- Boils upon man and beast, ver. 8 - 12.
- Hail, with thunder and lightning.
- Warning is given of this plague, ver. 13 - 21.
- It is inflicted to their great terror, ver 22 - 26.
- Pharaoh renews his treaty with Moses, but instantly breaks his word, ver 27 - 35.
| 3 |
The hand of the Lord - Immediately, without the stretching out of Aaron's hand, is
upon the cattle, many of which, some of all kinds, shall die by a sort of pestilence. The
hand of God is to be acknowledged even in the sickness and death of cattle, or other
damage sustained in them; for a sparrow falls not to the ground without our father. And
his providence is to be acknowledged with thankfulness in the life of the cattle, for he
preserveth man and beast, Psa 36:6. |
| 6 |
All the cattle died - All that were in the field. The creature is made subject to
vanity by the sin of man, being liable, according to its capacity, both to serve his
wickedness, and to share in his punishment. The Egyptians worshipped their cattle; it was
among them that the Israelites learned to make a god of a calf; in that therefore this
plague meets with them. But not one of the cattle of the Israelites died - Doth God take
care for oxen? Yes, he doth, his providence extends itself to the meanest of his
creatures. |
| 9 |
A boil breaking forth with blains - A burning scab, which quickly raised blisters and
blains. |
| 10 |
Ashes of the furnace - Sometimes God shews men their sin in their punishment: they had
oppressed Israel in the furnaces, and now the ashes of the furnace are made as much a
terror to them as ever their task - masters had been to the Israelites. This is afterwards
called the botch of Egypt, Deu 28:27, as if it were some new disease, never
heard of before, and known ever after by that name. |
| 11 |
The magicians were forced to retreat, and could not stand before Moses - To which the
apostle refers, 2Tim 3:9, when he saith, that their folly was manifested unto
all men. |
| 12 |
Now the Lord hardened Pharaoh's heart - Before he had hardened his own heart, and
resisted the grace of God, and now God justly gave him up to his own heart's lusts, to
strong delusions, permitting Satan to blind and harden him. Wilful hardness is commonly
punished with judicial hardness. Let us dread this as the sorest judgment a man can be
under on this side hell. |
| 14 |
I will find all my plagues upon thy heart - Hitherto thou hast not felt my plagues on
thy own person, the heart is put for the whole man. |
| 16 |
For this cause have I raised thee up - A most dreadful message Moses is here ordered
to deliver to him, whether he will hear, or whether he will forbear. He must tell him,
that he is marked for ruin: that he now stands as the butt at which God would shoot all
the arrows of his wrath. For this cause have I raised thee up to the throne at this time,
and made thee to stand the shock of the plagues hitherto, to shew in thee my power -
Providence so ordered it, that Moses should have a man of such a fierce and stubborn
spirit to deal with, to make it a most signal and memorable instance of the power God has
to bring down the proudest of his enemies; that my name, irresistable power, and my
inflexible justice, might be declared throughout all the earth - Not only to all places,
but through all ages while the earth remains. This will be the event. But it by no means
follows, that this was the design of God. We have numberless instances in scripture of
this manner of speaking, to denote not the design, but only the event. |
| 17 |
As yet exaltest thou thyself against my people - Wilt thou not yet submit? |
| 18 |
Since the foundation thereof - Since it was a kingdom. |
| 29 |
The earth - The world, the heaven and the earth. |
| 30 |
Bolled - Grown up into a stalk. |
| 33 |
Moses went out of the city - Not only for privacy in his communion with God, but to
shew that he durst venture abroad into the field, notwithstanding the hail and lightning,
knowing that every hail - stone had its direction from God. Peace with God makes men
thunder - proof, for it is the voice of their father. And spread abroad his hands unto the
Lord - An outward expression of earnest desire, and humble expectation. He prevailed with
God; but he could not prevail with Pharaoh; he sinned yet more, and hardened his heart -
The prayer of Moses opened and shut heaven, like Elijah's. And such is the power of God's
two witnesses, Rev 11:6. Yet neither Moses nor Elijah, nor those two
witnesses, could subdue the hard hearts of men. Pharaoh was frighted into compliance by
the judgment, but, when it was over, his convictions vanished. |
Chapter X
The eighth and ninth plagues are recorded in this chapter.
- Concerning the plague of locusts,
- God instructs Moses in the meaning of these amazing dispensations of his providence,
ver. 1, 2.
- He threatens the locusts, ver. 3 - 6.
- Pharaoh, at the persuasion of his servants, is willing to treat again with Moses, ver.
7, 8, 9. but they cannot agree, ver. 10, 11,
- The locusts come, ver. 12 - 15.
- Pharaoh cries for mercy, ver. 16, 17. whereupon Moses prays for the removal of the
plague, and it is done, but Pharaoh's heart is still hardened, ver. 18 - 20.
- Concerning the plague of darkness,
- 'Tis inflicted, ver. 21 - 23.
- Pharaoh again treats with Moses, but the treaty breaks off, ver. 24 - 29.
| 1 |
These plagues are standing monuments of the greatness of God, the happiness of the
church, and the sinfulness of sin; and standing monitors to the children of men in all
ages, not to provoke the Lord to jealousy, nor to strive with their Maker. The benefit of
these instructions to the world doth sufficiently balance the expence. |
| 3 |
Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself
before me? - It is justly expected from the greatest of men, that they humble themselves
before the great God, and it is at their peril if they refuse to do it. Those that will
not humble themselves, God will humble. |
| 10 |
Let the Lord be so with you, as I will let you go, and your little ones - He now
curses and threatens them, in case they offered to remove their little ones, telling them
it was at their peril. Satan doth all he can to hinder those that serve God themselves,
from bringing their children in to serve him. He is a sworn enemy to early piety, knowing
how destructive it is to the interests of his kingdom. |
| 13 |
The east - wind brought the locusts - From Arabia, where they are in great numbers:
And God miraculously increased them. |
| 15 |
They covered the face of the earth, and eat up the fruit of it - The earth God has
given to the children of men; yet when God pleaseth he can disturb his possession even by
locusts or caterpillars. Herb grows for the service of man; yet, when God pleaseth, those
contemptible insect's shall not only be fellow - commoners with him, but shall eat the
bread out of his mouth. |
| 17 |
Pharaoh desires their prayers that this death only might be taken away, not this sin:
he deprecates the plague of locusts, not the plague of a hard heart. |
| 19 |
An east - wind brought the locusts and now a west - wind carried them off. Whatever
point of the compass the wind is in, it is fulfilling God's word, and turns about by his
counsel; the wind blows where it listeth for us, but not where it listeth for him; he
directeth it under the whole heaven. |
| 21 |
We may observe concerning this plague.
- That it was a total darkness. We have reason to think, not only that the lights of
heaven were clouded, but that all their fires and candles were put out by the damps or
clammy vapours which were the cause of this darkness, for it is said, they saw not one
another.
- That it was darkness which might be felt, felt in its causes by their finger - ends, so
thick were the fogs, felt in its effects, (some think) by their eyes which were pricked
with pain, and made the more sore by their rubbing them. Great pain is spoken of as the
effect of that darkness, Rev 16:10, which alludes to this.
- No doubt it was very frightful and amazing. The tradition of the Jews is, that in this
darkness they were terrified by the apparition of evil spirits, or rather by dreadful
sounds and murmurs which they made; and this is the plague which some think is intended
(for otherwise it is not mentioned at all there) Psa 78:49. He poured upon
them the fierceness of his anger, by sending evil angels among them; for those to whom the
devil has been a deceiver, he will at length be a terror to.
- It continued three days; six nights in one; so long they were imprisoned by those chains
of darkness. No man rose from his place - They were all confined to their houses; and such
a terror seized them, that few of them had the courage to go from the chair to the bed, or
from the bed to the chair. Thus were they silent in darkness, 1Sam 2:9. Now
Pharaoh had time to consider, if he would have improved it.
|
| 23 |
But the children of Israel had light in their dwellings - Not only in the land of
Goshen, where most of them inhabited, but in the particular dwellings which in other
places the Israelites had dispersed among the Egyptians, as it appears they had by the
distinction afterwards appointed to be put on their door - posts. And during these three
days of darkness to the Egyptians, if God had so pleased, the Israelites by the light
which they had, might have made their escape, and have asked Pharaoh no leave; but God
would bring them out with a high hand, and not by stealth or in haste. |
| 29 |
I will see thy face no more - Namely, after this time, for this conference did not
break off till Ex 11:8, when Moses went out in great anger and told Pharaoh
how soon his proud stomach would come down; which was fulfilled Ex 12:31,
when Pharaoh became an humble supplicant to Moses to depart. So that after this interview
Moses came no more till he was sent for. |
Chapter XI
Pharaoh had bid Moses get out of his presence, chap. x. 28. and Moses had promised
this should be the last time he would trouble him, yet he refuses to say out what he had
to say, before he left him. Accordingly we have in this chapter,
- The instructions God had given to Moses, which he was now to pursue, ver. 1, 2.
together with the interest Israel and Moses had in the esteem of the Egyptians, ver. 3.
- The last message Moses delivered to Pharaoh, concerning the death of the first
- born, ver. 4 - 8.
- A repetition of the prediction of Pharaoh's hardening his heart, ver. 9. and
the event answering it, ver. 10.
| 2 |
Let every man ask (not borrow!) of his neighbour jewels - This was the last day of
their servitude, when they were to go away, and their masters, who had abused them in
their work, would now have defrauded them of their wages, and have sent them away empty,
and the poor Israelites were so fond of liberty that they themselves would be satisfied
with that, without pay: but he that executeth righteousness and judgment for the
oppressed, provided that the labourers should not lose their hire. God ordered them to
demand it now at their departure, in jewels of silver, and jewels of gold; to prepare for
which, God had now made the Egyptians as willing to part with them upon any terms, as
before the Egyptians had made them willing to go upon any terms. |
| 5 |
The death of the first - born had been threatened, Exo 4:23, but is last
executed, and less judgments tried, which, if they had done the work, would have prevented
this. See how slow God is to wrath, and how willing to be met in the way of his judgments,
and to have his anger turned away! That sitteth upon his throne - That is to set. The maid
- servant behind the mill - The poor captive slave, employed in the hardest labour. |
| 8 |
All these thy servants - Thy courtiers and great officers: The people that follow thee
- That are under thy conduct: and command. When Moses had thus delivered his message, he
went out from Pharaoh in great anger, though he was the meekest of all the men of the
earth. Probably he expected that the very threatening of the death of the first - born
should have wrought upon Pharaoh to comply; especially he having complied so far already,
and having seen how exactly all Moses's predictions were fulfilled. But it had not that
effect; his proud heart would not yield, no not to save all the first - born of his
kingdom. Moses hereupon was provoked to a holy indignation, being grieved, as our Saviour
afterwards, for the hardness of his heart, Mark 3:5. |
Chapter XII
This chapter gives an account of one of the most memorable ordinances, and one of
the most memorable providences of all that art recorded in the old testament.
- None of all the ordinances of the Jewish church were more eminent than that of
the passover. It consisted of three parts.
- The killing and eating of the paschal lamb, ver. 1 - 6, 8 - 11.
- The sprinkling of the blood upon the doorposts, peculiar to the first passover, ver. 7.
with the reason for it, ver. 11 - 13.
- The feast of unleavened bread for seven days after; this points rather at what was to be
done after in the observance of this ordinance, ver. 14 - 20. This institution is
communicated to the people, and they instructed in the observance.
- Of this first passover, ver. 21 - 23.
- Of the after passovers, ver. 24 - 27.
And the Israelites obedience to these orders, ver. 28.
- None of all the providences of God concerning the Jewish church was more
illustrious, than the deliverance of the children of Israel out of Egypt.
- The first - born of the Egyptians are slain, ver. 29, 30.
- Orders are given immediately for their discharge, ver. 31 - 33.
- They begin their march,
- Loaded with their own effects, v. 34.
- Enriched with the spoils of Egypt, ver. 35, 36.
- Attended with a mixed multitude, ver. 37, 38,
- Put to their shifts for present supply, ver. 39.
This event is dated, ver. 40 - 42.
- A recapitulation in the close, 1st. Of this memorable ordinance, with some
additions, ver. 43 - 49 2dly. Of this memorable providence, ver. 50, 51.
| 1 |
The Lord spake - Had spoken, before the three days darkness. But the mention of it was
put off to this place, that the history of the plagues might not be interrupted. |
| 2 |
This shall be to you the beginning of months - They had hitherto begun their year from
the middle of September, but hence - forward they were to begin it from the middle of
March, at least in all their ecclesiastical computations. We may suppose that while Moses
was bringing the ten plagues upon the Egyptians, he was directing the Israelites to
prepare for their departure at an hour's warning. Probably he had, by degrees, brought
them near together from their dispersions, for they are here called the congregation of
Israel; and to them, as a congregation, orders are here sent. |
| 3 |
Take every man a lamb - In each of their families, or two or three families, if they
were small, join for a lamb. The lamb was to be got ready four days before. and that
afternoon they went, they were to kill it, (Ex 12:6,) as a sacrifice, not
strictly, for it was not offered upon the altar, but as a religious ceremony,
acknowledging God's goodness to them, not only in preserving them from, but in delivering
them by the plagues inflicted on the Egyptians. The lamb so slain they were to eat roasted
(we may suppose in its several quarters) with unleavened bread and bitter herbs; they were
to eat it in haste, Ex 12:11, and to leave none of it until the morning; for
God would have them to depend upon him for their daily bread. Before they eat the flesh of
the lamb, they were to sprinkle the blood upon the door - posts; by which their houses
were to be distinguished from the houses of the Egyptians, and so their first - born
secured from the sword of the destroying angel. Dreadful work was to be made this night in
Egypt; all the first - born both of man and beast were to be slain; and judgment executed
upon the gods of Egypt, Num 33:4. It is probable the idols which the
Egyptians worshipped were defaced, those of metal melted, those of wood consumed, and
those of stone broke to pieces. This was to be annually observed as a feast of the Lord in
their generations, to which the feast of unleavened bread was annexed, during which, for
seven days, they were to eat no bread but what was unleavened, in remembrance of their
being confined to such bread for many days after they came out of Egypt, Ex 12:14 -
20. There was much of the gospel in this ordinance:
- The paschal lamb was typical.
Christ is our passover, 1Cor 5:7, and is the Lamb of God, John 1:29.
- It was to be a male of the first year; in its prime. Christ offered up himself in the
midst of his days. It notes the strength and sufficiency of the Lord Jesus, on whom our
help was laid.
- It was to be without blemish, noting the purity of the Lord Jesus, a lamb without spot, 1Pet
1:19.
- It was to be set apart four days before, noting the designation of the Lord Jesus to be
a Saviour, both in the purpose and in the promise. It is observable, that as Christ was
crucified at the passover, so he solemnly entered into Jerusalem four days before, the
very day that the paschal lamb was set apart.
- It was to be slain and roasted with fire, noting the exquisite sufferings of the Lord
Jesus, even unto death, the death of the cross.
- It was to be killed by the whole congregation between the two evenings, that is, between
three o'clock and six. Christ suffered in the latter end of the world, Heb 9:26,
by the hand of the Jews, the whole multitude of them, Luke 23:18.
- Not a bone of it must be broken, Ex 12:46, which is expressly said to be
fulfilled in Christ, John 19:33,36.
- The sprinkling of the blood was typical. 1st, It was not enough that the blood of the
lamb was shed, but it must be sprinkled, noting the application of the merits of Christ's
death to our souls; 2dly, It was to be sprinkled upon the door - posts, noting the open
profession we are to make of faith in Christ, and obedience to him. The mark of the beast
may be received in the forehead, or in the right hand, but the seal of the lamb is always
in the forehead, Rev 7:3. 3dly, The blood thus sprinkled was a means of the
preservation of the Israelites from the destroying angel. If the blood of Christ be
sprinkled upon our consciences, it will be our protection from the wrath of God, the curse
of the law, and the damnation of hell.
- The solemn eating of the lamb was typical of our gospel duty to Christ. 1st, The paschal
lamb was killed not to be looked upon only, but to be fed upon; so we must by faith make
Christ ours, as we do that which we eat, and we must receive spiritual strength and
nourishment from him, as from our food, and have delight in him, as we have in eating and
drinking when we are hungry or thirsty. 2dly, It was to be all eaten: those that, by
faith, feed upon Christ, must feed upon a whole Christ. They must take Christ and his
yoke, Christ and his cross, as well as Christ and his crown. 3dly, It was to be eaten with
bitter herbs, in remembrance of the bitterness of their bondage in Egypt; we must feed
upon Christ with brokenness of heart, in remembrance of sin. 4thly, It was to be eaten in
a departing posture Ex 12:11, when we feed upon Christ by faith, we must sit
loose to the world, and every thing in it.
- The feast of unleavened bread was typical of the Christian life, 1Cor 5:7,8.
Having received Christ Jesus the Lord, 1st. We must keep a feast, in holy joy, continually
delighting ourselves in Christ Jesus; If true believers have not a continual feast, it is
their own fault. 2dly, It must be a feast of unleavened bread, kept in charity, without
the leaven of malice, and in sincerity, without the leaven of hypocrisy. All the old
leaven of sin must be put far from us, with the utmost caution, if we would keep the feast
of a holy life to the honour of Christ. 3dly, It was to be an ordinance forever. As long
as we live we must continue feeding upon Christ, and rejoicing in him always, with
thankful mention of the great things he has done for us.
|
| 9 |
Raw - Half roasted, but throughly drest. |
| 10 |
Ye shall burn with fire - To prevent the profane abuse of it. |
| 11 |
The Lord's passover - A sign of his passing over you, when he destroyed the Egyptians.
|
| 16 |
An holy convocation - A solemn day for the people to assemble together. |
| 19 |
A stranger - A proselyte. Heathens were not concerned in the passover. |
| 22 |
Out of the door of his house - Of that house, wherein he ate the passover: Until the
morning - That is, till towards morning, when they would be called for to march out of
Egypt. They went out very early in the morning. |
| 23 |
The destroyer - The destroying angel, whether this was a good or an evil angel, we
have not light to determine. |
| 27 |
The people bowed the head and worshipped - They hereby signified their submission to
this institution as a law, and their thankfulness for it as a favour and privilege. |
| 31 |
Rise up, and get you forth - Pharaoh had told Moses he should see his face no more,
but now he sent for him; those will seek God in their distress, who before had set him at
defiance. Such a fright he was now in that he gave orders by night for their discharge,
fearing lest if he delay'd, he himself should fall next. And that he sent them out, not as
men hated (as the Pagan historians have represented this matter) but as men feared, is
plain by his request to them. |
| 32 |
Bless me also - Let me have your prayers, that I may not be plagued for what is past
when you are gone. |
| 33 |
We be all dead men - When death comes unto our houses, it is seasonable for us to
think of our own mortality. |
| 34 |
Their kneading - troughs - Or rather, their lumps of paste unleavened. |
| 37 |
About six hundred thousand men - The word means strong and able men fit for wars,
beside women and children, which we cannot suppose to make less than twelve hundred
thousand more. What a vast increase was this to arise from seventy souls, in little more
than two hundred years. |
| 38 |
And a mixed multitude went up with them - Some perhaps willing to leave their country,
because it was laid waste by the plagues. But probably the greatest part was but a rude
unthinking mob, that followed they knew not why: It is likely, when they understood that
the children of Israel were to continue forty years in the wilderness, they quitted them,
and returned to Egypt again. And flocks and herds, even very much cattle - This is taken
notice of, because it was long ere Pharaoh would give them leave to remove their effects,
which were chiefly cattle. |
| 39 |
Thrust out - By importunate entreaties. |
| 40 |
It was just four hundred and thirty years from the promise made to Abraham (as the
Apostle explains it, Gal 3:17,) at his first coming into Canaan, during all
which time the Hebrews, were sojourners in a land that was not theirs, either Canaan or
Egypt. So long the promise God made to Abraham lay dormant and unfulfilled, but now, it
revived, and things began to work towards the accomplishment of it. The first day of the
march of Abraham's seed towards Canaan was four hundred and thirty years (it should seem,
to a day) from the promise made to Abraham, Gen 12:2. I will make of thee a
great nation. |
| 42 |
This first passover night was a night of the Lord, much to be observed; but the last
passover night, in which Christ was betrayed, was a night of the Lord, much more to be
observed, when a yoke heavier than that of Egypt was broke from off our necks, and a land
better than that of Canaan set before us. That was a temporal deliverance, to be
celebrated in their generations; this an eternal redemption to be celebrated world without
end. |
| 45 |
An hired servant - Unless he submit to be circumcised. |
| 47 |
All the congregation of Israel must keep it - Though it was observed in families
apart, yet it is looked upon as the act of the whole congregation. And so the new
testament passover, the Lord's supper, ought not to be neglected by any that are capable
of celebrating it. |
| 48 |
No stranger that was uncircumcised might eat of it. Neither may any now approach the
Lord's supper who have not first submitted to baptism; nor shall any partake of the
benefit of Christ's sacrifice, who are not first circumcised in heart. Any stranger that
was circumcised might eat of the passover, even servants. Here is an indication of favour
to the poor Gentiles, that the stranger, if circumcised, stands upon the same level with
the home - born Israelite; one law for both. This was a mortification to the Jews, and
taught them that it was their dedication to God, not their descent from Abraham, that
entitled them to their privileges. |
Chapter XIII
In this chapter we have,
- The commands God gave to Israel,
- To sanctify all their first - born to him, ver. 1, 2.
- To remember their deliverance out of Egypt, ver. 3, 4. and in remembrance of it to keep
the feast of unleavened bread, ver. 5 - 8.
- To transmit the knowledge of it to their children, ver. 8 - 10.
- To set apart to God the firstlings of their cattle, ver. 11 - 13. and to explain that
also to their children, ver. 14 - 16.
- The care God took of Israel when he had brought them out of Egypt.
- Chusing their way for them, ver. 17, 18
- Guiding them in the way, ver. 20 - 22. And their care of Joseph's bones, ver. 19.
| 2 |
Sanctify to me all the first - born - The parents were not to look upon themselves as
interested in their first - born, till they had first solemnly presented them to God, and
received them back from him again. It is mine - By a special right, being by my singular
favour preserved from the common destruction. |
| 5 |
When the lord shall bring you into the land, thou shalt keep this service - 'Till then
they were not obliged to keep the passover, without a particular command from God. |
| 7 |
There shall no leavened bread be seen in all thy quarters - Accordingly the Jews usage
was, before the feast of the passover, to cast all the leavened bread out of their houses;
either they burnt it, or buried it, or broke it small, and threw it into the wind; they
searched diligently with lighted candles in all the corners of their houses, lest any
leaven should remain. The strictness enjoined in this matter was designed,
- To make the feast the more solemn, and consequently the more taken notice of by the
children, who would ask, why is so much ado made?
- To teach us how solicitous we should be to put away from us all sin.
|
| 9 |
Upon thy hand, between thine eyes - Proverbial expressions; denoting things which are
never out of our thoughts. |
| 13 |
Thou shalt redeem - The price of the redemption was fixed by the law. |
| 16 |
For frontlets between thine eyes - As conspicuous as any thing fixt to thy forehead,
or between thine eyes. |
| 18 |
There were many reasons why God led them through the way of the wilderness of the red
sea. The Egyptians were to be drowned in the Red - sea, the Israelites were to be humbled,
and proved in the wilderness. Deu 8: 2. God had given it to Moses for a sign,
Ex 3:12, ye shall serve God in this mountain. They had again and again told
Pharaoh that they must go three days journey into the wilderness to do sacrifice, and
therefore it was requisite they should march that way, else they had justly been exclaimed
against as dissemblers. Before they entered the lifts with their enemies, matters must be
settled between them and their God; laws must be given, ordinances instituted, covenants
sealed; and for the doing of this it was necessary they should retire into the solitudes
of a wilderness, the only closet for such a crowd; the high road would be no proper place
for these transactions. The reason why God did not lead them the nearest way, which would
have brought them in a few days to the land of the Philistines, was because they were not
yet fit for war, much less for war with the Philistines. Their spirits were broke with
slavery; the Philistines were formidable enemies; it was convenient they should begin with
the Amalekites, and be prepared for the wars of Canaan, by experiencing the difficulties
of the wilderness. God is said to bring Israel out of Egypt as the eagle brings up her
young ones, Deu 32:11, teaching them by degrees to fly. They went up
harnessed - They went up by five in a rank, so some; in five squadrons, so others. They
marched like an army with banners, which added much to strength and honour. |
| 21 |
And the Lord went before them in a pillar - In the two first stages, it was enough
that God directed Moses whither to march; he knew the country, and the road; but now they
are come to the edge of the wilderness, they would have occasion for a guide, and a very
good guide they had, infinitely wise, kind, and faithful, the Lord went up before them;
The Shechinah or appearance of the divine Majesty, which was a precious manifestation of
the eternal Word, who in the fulness of time was to be made flesh, and dwell among us.
Christ was with the church in the wilderness, 1Cor 10:9. What a satisfaction
to Moses and the pious Israelites, to be sure that they were under a divine conduct? They
need not fear missing their way who were thus led, nor being lost who were thus directed;
they need not fear being benighted, who were thus illuminated, nor being robbed, who were
thus protected. And they who make the glory of God their end, and the word of God their
rule, the spirit of God the guide of their affections, and the providence of God the guide
of their affairs, may be confident that the Lord goes before them, as truly is he went
before Israel in the wilderness, though not so sensibly. They had sensible effects of
God's going before them in this pillar. For, It led them the way in that vast howling
wilderness, in which there was no road, no track, no way - marks through which they had no
guides. When they marched, this pillar went before them, at the rate that they could
follow, and appointed the place of their encampment, as infinite Wisdom saw fit; which
eased them from care, and secured them from danger, both in moving, and in resting. It
sheltered them from the heat by day, which at sometimes of the year was extreme: And it
gave them light by night when they had occasion for it. |
| 22 |
He took not away the pillar of the cloud, - No not when they seemed to have less
occasion for it: it never left them 'till it brought them to the borders of Canaan. It was
a cloud which the wind could not scatter. There was something spiritual in this pillar of
cloud and fire.
- The children of Israel were baptized unto Moses in this cloud, 1Cor 10:2.
By coming under this cloud they signified their putting themselves under the conduct and
command of Moses. Protection draws allegiance; this cloud was the badge of God's
protection, and so became the bond of their allegiance. Thus they were initiated, and
admitted under that government, now when they were entering upon the wilderness.
- And it signifies the special conduct and protection which the church of Christ is under
in this world.
|
Chapter XIV
Here is,
- The extreme distress that Israel was in at the Red - sea.
- Notice given of it to Moses before, ver. 1 - 4.
- The cause of it was Pharaoh's pursuit of them, ver. 5 - 9.
- Israel was in a consternation upon it, ver. 10 - 12.
- Moses endeavours to encourage them, ver. 13, 14.
- The wonderful deliverance that God wrought for them.
- Moses is instructed concerning it, ver. 15 - 18.
- Lines that could not be forced are set between the camp of Israel and Pharaoh's camp,
ver. 19, 20.
- By the divine power the Red - sea is divided, ver. 21. and is made,
- A lane to the Israelites, who marched safely through it, ver. 22 - 29. But.
- To the Egyptians it was made,
- An ambush into which they were drawn, ver. 23 - 25. And,
- A grave in which they were all buried, ver. 26 - 28.
- The impressions this made upon the Israelites, ver. 30, 31.
| 2 |
They were got to the edge of the wilderness, Ex 13:20, and one stage or
two would have brought them to Horeb, the place appointed for their serving God, but
instead of going forward, they are ordered to turn short off, on the right - hand from
Canaan, and to march towards the Red - sea. When they were at Etham, there was no sea in
their way to obstruct their passage; but God himself orders them into straits, which might
give them an assurance, that when his purposes were served, he would bring them out of
those straits. Before Pi - hahiroth - Or the straits of Hiroth, two great mountains,
between which they marched. Migdol and Baal - zephon were cities of Egypt and probably
garrison'd. |
| 3 |
They are entangled - Inclosed with mountains, and garrisons, and deserts. |
| 5 |
And it was told the king that the people fled - He either forgot, or would not own
that they had departed with his consent; and therefore was willing it should be
represented to him as a revolt from their allegiance. |
| 7 |
Captains over every one of them - Or rather over all of them; distributing the command
of them to his several Captains. |
| 8 |
With an high hand - Boldly, resolutely. |
| 9 |
Chariots and horsemen - It should seem he took no foot with him, because the king's
business required haste. |
| 10 |
They were sore afraid - They knew the strength of the enemy, and their own weakness;
numerous indeed they were, but all foot, unarmed, undisciplined, dispirited, by long
servitude, and now pent up, so that they could not escape. On one hand was Pi - hahiroth,
a range of craggy rocks unpassable; on the other hand were Migdol and Baal - zephon, forts
upon the frontiers of Egypt; before them was the sea, behind them were the Egyptians; so
that there was no way open for them but upwards, and thence their deliverance came. |
| 13 |
Moses answered not these fools according to their folly: Instead of chiding he
comforts them, and with an admirable pretence of mind, not disheartened either by the
threatenings of Egypt, or the tremblings of Israel, stills their murmuring, Fear ye not,
It is our duty, when we cannot get out of our troubles, yet to get above our fears, so
that they may only serve to quicken our prayers and endeavours, but may not prevail to
silence our faith and hope. Stand still, and think not to save yourselves either by
fighting or flying; wait God's orders, and observe them; Compose yourselves, by an entire
confidence in God, into a peaceful prospect of the great salvation God is now about to
work for you. Hold your peace, you need not so much as give a shout against the enemy: the
work shall be done without any concurrence of yours. In times of great difficulty, it is
our wisdom to keep our spirits calm, quiet, and sedate, for then we are in the best frame
both to do our own work, and to consider the work of God. |
| 15 |
Wherefore criest thou unto me - Moses though he was assured of a good issue, yet did
not neglect prayer. We read not of one word he said in prayer, but he lifted up his heart
to God, and God well understood, and took notice of. Moses's silent prayer prevailed more
with God, than Israel's loud out - cries. But is God displeased with Moses for praying?
No, he asks this question, Wherefore criest thou unto me? Wherefore shouldst thou press
thy petition any farther, when it is already granted? Moses has something else to do
besides praying, he is to command the hosts of Israel. Speak to them that they go forward
- Some think Moses had prayed not so much for their deliverance, he was assured of that;
as for the pardon of their murmurings, and God's ordering them to go forward, was an
intimation of the pardon. Moses bid them stand still and expect orders from God: and now
orders are given. They thought they must have been directed either to the right hand, or
to the left; no, saith God, speak to them to go forward, directly to the sea - side; as if
there had lain a fleet of transport ships ready for them to embark in. Let the children of
Israel go as far as they can upon dry ground, and then God will divide the sea. The same
power could have congealed the waters for them to pass over, but infinite wisdom chose
rather to divide the waters for them to pass through, for that way of salvation is always
pitched upon which is most humbling. |
| 19 |
The angel of God - Whose ministry was made use of in the pillar of cloud and fire,
went from before the camp of Israel, where they did not now need a guide; there was no
danger of missing their way through the sea, and came behind them, where now they needed a
guard, the Egyptians being just ready to seize the hindmost of them. There it was of use
to the Israelites, not only to protect them, but to light them through the sea; and at the
same time it confounded the Egyptians, so that they lost sight of their prey, just when
they were ready to lay hands on it. The word and providence of God have a black and dark
side towards sin and sinners, but a bright and pleasant side towards those that are
Israelites indeed. |
| 21 |
We have here the history of that work of wonder which is so often mentioned both in
the Old and New Testament. An instance of God's almighty power in dividing the sea, and
opening a passage through the waters. It was a bay, or gulf, or arm of the sea, two or
three leagues over. The God of nature has not tied himself to its laws, but when he
pleases dispenseth with them, and then the fire doth not burn, nor the water flow. They
went through the sea to the opposite shore; they walked upon dry land in the midst of the
sea; and the pillar of cloud being their rereward, the waters were a wall to them on their
right hand, and on their left. Moses and Aaron it is likely ventured first, into this
untrodden path, and then all Israel after them; and this march through the paths of the
great waters would make their march afterwards through the wilderness less formidable.
This march through the sea was in the night, and not a moon - shine night, for it was
seven days after the full moon, so that they had no light but what they had from the
pillar of fire. This made it the more awful, but where God leads us, he will light us;
while we follow his conduct we shall not want his comforts. |
| 23 |
And the Egyptians went in after them into the midst of the sea - They thought, why
might they not venture where Israel did? They were more advantageously provided with
chariots and horses, while the Israelites were on foot. |
| 24 |
The Lord - Called the angel before, looked - With indignation, upon the Egyptians, and
troubled the Egyptians - With terrible winds and lightnings and thunders, Ex 15:10,
Psa 77:18,19. Also with terror of mind. |
| 25 |
They had driven furiously, but now they drove heavily, and found themselves
embarrassed at every step; the way grew deep, their hearts grew sad, their wheels dropt
off, and the axle - trees failed. They had been flying upon the back of Israel as the hawk
upon the dove; but now they cried, Let us flee from the face of Israel. |
| 26 |
And the Lord said unto Moses, Stretch out thy hand over the sea - And give a signal to
the waters to close again, as before upon the word of command they had opened to the right
and the left. He did so, and immediately the waters returned to their place, and
overwhelmed all the host of the Egyptians. Pharaoh and his servants, that had hardened one
another in sin, now fell together, and not one escaped. An ancient tradition saith, That
Pharaoh's magicians Jannes and Jambres perished with the rest. Now God got him honour upon
Pharaoh, a rebel to God, and a slave to his own barbarous passions; perfectly lost to
humanity, virtue, and all true honour; here be lies buried in the deep, a perpetual
monument of divine justice: here he went down to the pit, though he was the terror of the
mighty in the land of the living. |
| 28 |
After them - That is, after the Israelites. |
| 30 |
And Israel saw the Egyptians dead upon the shore - The Egyptians were very curious in
preserving the bodies of their great men, but here the utmost contempt is poured upon all
the grandees of Egypt; see how they lie heaps upon heaps, as dung upon the face of the
earth. |
| 31 |
And Israel feared the Lord, and believed the Lord and his servant Moses - Now they
were ashamed of their distrusts and murmurings; and in the mind they were in, they would
never again despair of help from heaven; no not in the greatest straits! They would never
again quarrel with Moses; nor talk of returning to Egypt. How well were it for us, if we
were, always in as good a frame, as we are in sometimes! |
Chapter XV
In this chapter,
- Israel looks back upon Egypt with a song of praise for their deliverance. Here
is,
- The song itself, ver. 1 - 19.
- The solemn singing of it, ver. 20, 21.
- Israel marches forward in the wilderness, ver. 22. Their discontent at the
waters of Marah, ver. 23, 24. and the relief granted them, ver. 25, 26. Their satisfaction
in the waters of Elim, ver. 27.
| 1 |
Then sang Moses - Moses composed this song, and sang it with the children of Israel.
Doubtless he wrote it by inspiration, and sang it on the spot. By this instance it appears
that the singing of psalms, as an act of religious worship, was used in the church of
Christ before the giving of the ceremonial law, therefore it is no part of it, nor
abolished with it: singing is as much the language of holy joy, as praying is of holy
desire. I will sing unto the Lord - All our joy must terminate in God, and all our praises
be offered up to him, for he hath triumphed - All that love God triumph in his triumphs. |
| 2 |
Israel rejoiceth in God, as their strength, song, and salvation - Happy therefore the
people whole God is the Lord: They are weak themselves, but he strengthens them, his grace
is their strength: they are oft in sorrow, but in him they have comfort, he is their song:
sin and death threaten them, but he is, and will be, their salvation. He is their fathers
God - This they take notice of, because being conscious of their own unworthiness, they
had reason to think that what God had now done for them was for their fathers sake, Deu
4:37. |
| 3 |
The Lord is a man of war - Able to deal with all those that strive with their maker. |
| 4 |
He hath cast - With great force, as an arrow out of a bow, so the Hebrew word
signifies. |
| 7 |
In the greatness of thine excellency - By thy great and excellent power. |
| 8 |
With the blast of thy nostrils - By thine anger: The depths were congealed - Stood
still, as if they had been frozen: In the heart of the sea - The midst of it. |
| 9 |
My lust - My desire both of revenge and gain. |
| 11 |
The gods - So called: Idols, or Princes: Glorious in holiness - In justice, mercy and
truth: Fearful in praises - To be praised with reverence. |
| 12 |
The earth swallowed them - Their dead bodies sunk into the sands on which they were
thrown, which sucked them in. |
| 13 |
Thou in thy mercy hast led forth the People - Out of the bondage of Egypt, and out of
the perils of the Red - sea. Thou hast guided them to thy holy habitation - Thou hast put
them into the way to it, and wilt in due time bring them to the end of that way. |
| 17 |
Thou shalt bring them in - If he thus bring them out of Egypt, he will bring them into
Canaan; for has he begun, and will he not make an end? Thou wilt plant them in the place
which thou hast made for thee to dwell in - It is good dwelling where God dwells, in his
church on earth, and in his church in heaven. In the mountains - In the mountainous
country of Canaan: The sanctuary which thy hands have established - Will as surely
establish as if it was done already. |
| 18 |
The Lord shall reign for ever and ever - They had now seen an end of Pharaoh's reign,
but time itself shall not put a period to Jehovah's reign, which like himself is eternal. |
| 20 |
Miriam (or Mary, it is the same name) presided in an assembly of the women, who
(according to the common usage of those times) with timbrels and dances, sung this song.
Moses led the psalm, and gave it out for the men, and then Miriam for the women. Famous
victories were wont to be applauded by the daughters of Israel, 1Sam 18:6,7,
so was this. When God brought Israel out of Egypt, it is said, Mic 6:4, he
sent before them Moses, Aaron, and Miriam; though we read not of any thing remarkable that
Miriam did but this. But those are to be reckoned great blessings to a people, that go
before them in praising God. |
| 21 |
And Miriam answered them - The men: They sung by turns, or in parts. |
| 23 |
The name of it was called Marah - That is, Bitterness. |
| 25 |
And he cried unto the Lord - It is the greatest relief of the cares of magistrates and
ministers, when those under their charge make them uneasy, that they may have recourse to
God by prayer; he is the guide of the church's guides, and to the chief shepherd, the
under shepherds must on all occasions apply themselves: And the Lord directed Moses to a
tree, which he cast into the waters, and they were made sweet - Some think this wood had a
peculiar virtue in it for this purpose, because it is said, God shewed h | |
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