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 him the tree. God
is to be acknowledged, not only in the creating things useful for man, but in discovering
their usefulness. But perhaps this was only a sign, and not a means of the cure, no more
than the brazen serpent. There he made a statute and an ordinance, and there he proved
them - That is, there he put them upon trial, admitted them as probationers for his
favour. In short he tells them, Exo 15:26, what he expected from them, and
that was, in one word, obedience. They must diligently hearken to his voice, and give ear
to his commandments, and must take care, in every thing, to do that which was right in
God's sight, and to keep all his statutes. Then I will put none of these diseases upon
thee - That is, I will not bring upon thee any of the plagues of Egypt. This intimates,
that if they were disobedient, the plagues which they had seen inflicted on their enemies
should be brought on them. But if thou wilt be obedient, thou shalt be safe, the
threatening is implied, but the promise is expressed, I am the Lord that healeth thee -
And will take care of thee wherever thou goest. |
Chapter XVI
This chapter gives us an account of the victualling of the camp of Israel.
- Their complaint for want of bread, ver. 1 - 3.
- The notice God gave them of the provision he intended to make for them, ver. 4
- 12.
- The sending of the manna, ver. 13 - 15.
- The laws and orders concerning it.
- That they should gather it daily, ver. 16 - 21.
- That they should gather a double portion on the sixth day, ver. 22 - 26.
- That they should expect none on the seventh day, ver. 27 - 31,
- That they should preserve a pot of it for a memorial, ver 32.
| 1 |
A month's provision, it seems, the host of Israel took with them out of Egypt, when
they came thence on the 15th day of the first month, which, by the 15th day of the second
month, was all spent. |
| 2 |
Then the whole congregation murmured against Moses and Aaron - God's viceregents among
them. |
| 3 |
They so undervalue their deliverance, that they wish, they had died in Egypt, nay, and
died by the hand of the Lord too. That is, by some of the plagues which cut off the
Egyptians; as if it were not the hand of the Lord, but of Moses only, that brought them
into this wilderness. 'Tis common for people to say of that pain, or sickness, which they
see not second causes of, It is what pleaseth God, as if that were not so likewise which
comes by the hand of man, or some visible accident. We cannot suppose they had any great
plenty in Egypt, how largely soever they now talk of the flesh - pots, nor could they fear
dying for want in the wilderness while they had their flocks and herds with them; but
discontent magnifies what is past, and vilifies what is present, without regard to truth
or reason. None talk more absurdly than murmurers. |
| 4 |
Man being made out of the earth, his Maker has wisely ordered him food out of the
earth, Psa 104:14. But the people of Israel typifying the church of the first
- born that are written in heaven, receiving their charters, laws and commissions from
heaven, from heaven also they received their food. See what God designed in making this
provision for them, that I may prove them whether they will walk in my law or no - Whether
they will trust me, and whether they would serve him, and be ever faithful to so good a
master. |
| 5 |
They shall prepare - Lay up, grind, bake or boil. |
| 6 |
The Lord - And not we, (as you suggest) by our own counsel. |
| 10 |
The glory of the Lord - An extra - ordinary and sudden brightness. |
| 12 |
And ye shall know that I am the Lord your God - This gave proof of his power as the
Lord, and his particular favour to them as their God; when God plagued the Egyptians, it
was to make them know that he is the Lord; when he provided for the Israelites, it was to
make them know that he was their God. |
| 13 |
The quails came up, and covered the camp - So tame that they might take up as many of
them as they pleased. Next morning he rained manna upon them, which was to be continued to
them for their daily bread. |
| 15 |
What is this? Manna descended from the clouds. It came down in dew melted, and yet was
itself of such a consistency as to serve for nourishing strengthening food, without any
thing else: It was pleasant food; the Jews say it was palatable to all, according as their
tastes were. It was wholesome food, light of digestion. By this spare and plain diet we
are all taught a lesson of temperance, and forbidden to desire dainties and varieties. |
| 16 |
An omer - The tenth part of an Ephah: Near six pints, wine - measure. |
| 19 |
Let no man leave 'till morning - But let them learn to go to bed and sleep quietly,
though they had not a bit of bread in their tent, nor in all their camp, trusting God with
the following day to bring them their daily bread. Never was there such a market of
provisions as this, where so many hundred thousand men were daily furnished without money,
and without price: never was there such an open house kept as God kept in the wilderness
for 40 years together, nor such free and plentiful entertainment given. And the same
wisdom, power and goodness that now brought food daily out of the clouds, doth in the
constant course of nature bring food yearly out of the earth, and gives us all things
richly to enjoy. |
| 23 |
Here is a plain intimation of the observing a seventh day sabbath, not only before the
giving of the law upon mount Sinai, but before the bringing of Israel out of Egypt and
therefore from the beginning. If the sabbath had now been first instituted, how could
Moses have understood what God said to him, Ex 16:4, concerning a double
portion to be gathered on the sixth day, without making any express mention of the
sabbath? And how could the people so readily take the hint, Ex 16:22, even to
the surprize of the rulers, before Moses had declared that it was done with regard to the
sabbath, if they had not had some knowledge of the sabbath before? The setting apart of
one day in seven for holy work, and in order to that for holy rest, was a divine
appointment ever since God created man upon the earth. |
| 34 |
An omer of this manna was laid up in a golden pot as we are told, Heb 9:4,
and kept before the testimony, or the ark, when it was afterwards made, The preservation
of this manna from waste and corruption, was a standing miracle; and therefore the more
proper memorial of this miraculous food. The manna is called spiritual meat, 1Cor
10:3, because it was typical of spiritual blessings. Christ himself is the true
manna, the bread of life, of which that was a figure, John 6:49 - 51. The
word of God is the manna by which our souls are nourished, Mt 4:4. The
comforts of the Spirit are hidden manna, Rev 2:17. These comforts from heaven
as the manna did, are the support of the divine life in the soul while we are in the
wilderness of this world: it is food for Israelites, for those only that follow the pillar
of cloud and fire: it is to be gathered; Christ in the word is to be applied to the soul,
and the means of grace used: we must every one of us gather for ourselves. There was manna
enough for all, enough for each, and none had too much; so in Christ there is a compleat
sufficiency, and no superfluity. But they that did eat manna hungered again, died at last,
and with many of them God was not well pleased: whereas they that feed on Christ by faith
shall never hunger, and shall die no more, and with them God will be for ever well
pleased. The Lord evermore give us this bread! |
Chapter XVII
In this chapter are recorded,
- The watering of the host of Israel.
- In the wilderness they wanted water, ver. 1.
- In their want they chide with Moses, ver. 2, 3.
- Moses cried to God, ver. 4.
- God ordered him to smite the rock, and fetch water out of it; and he did so, ver. 5, 6.
- The place named from it, ver. 7.
- The defeating of the host of Amalek.
- The victory obtained by the prayer of Moses, ver. 8 - 12.
- By the sword of Joshua, ver. 13
- A record kept of it, ver.14 - 16.
| 1 |
They journeyed according to the commandment of the Lord, led by the pillar of cloud
and fire, and yet they came to a place where there was no water for them to drink - We may
be in the way of our duty, and yet meet with troubles, which Providence brings us into for
the trial of our faith. |
| 5 |
Go on before the people - Though they spake of stoning him. He must take his rod with
him, not to summon some plague to chastise them, but to fetch water for their supply. O
the wonderful patience and forbearance of God towards provoking sinners! He maintains
those that are at war with him, and reaches out the hand of his bounty to those that lift
up the heel against him. If God had only shewed Moses a fountain of water in the
wilderness, as he did to Hagar, not far from hence, Gen 21:19, that had been
a great favour; but that he might shew his power as well as his pity, and make it a
miracle of mercy, he gave them water out of a rock. He directed Moses whither to go,
appointed him to take of the elders of Israel with him, to be witnesses of what was done,
ordered him to smite the rock, which he did, and immediately water came out of it in great
abundance, which ran throughout the camp in streams and rivers, Psa 78:15,16,
and followed them wherever they went in that wilderness: God shewed his care of his people
in giving them water when they wanted it; his own power in fetching it out of a rock, and
put an honour upon Moses in appointing the water to flow out upon his smiting of the rock.
This fair water that came out of the rock is called honey and oil, Deu 32:13,
because the people's thirst made it doubly pleasant; coming when they were in extreme
want. It is probable that the people digged canals for the conveyance of it, and pools for
the reception of it. Let this direct us to live in a dependance,
- Upon God's providence even in the greatest straits and difficulties;
- And upon Christ's grace; that rock was Christ, 1Cor 10:4. The graces and
comforts of the Spirit are compared to rivers of living waters, John 7:38,39
4:14. These flow from Christ. And nothing will supply the needs and satisfy the desires of
a soul but water out of this rock. A new name was upon this occasion given to the place,
preserving the remembrance of their murmuring, Massah - Temptation, because they tempted
God, Meribah - Strife, because they chide with Moses.
|
| 8 |
Then Amalek came and fought with Israel - The Amalekites were the posterity of Esau,
who hated Jacob because of the birth - right and blessing. They did not boldly front them
as a generous enemy, but without any provocation given, basely fell upon their rear, and
smote them that were faint and feeble. |
| 9 |
I will stand on the top of the hill with the rod of God in my land - See how God
qualifies his people for, and calls them to various services for the good of his church;
Joshua fights, Moses prays, and both minister to Israel. This rod Moses held up, not so
much to Israel as to animate them; as to God by way of appeal to him; Is not the battle
the Lord's? Is not he able to help, and engaged to help? Witness this rod! Moses was not
only a standard - bearer, but an intercessor, pleading with God for success and victory. |
| 10 |
Hur is supposed to have been the husband of Miriam. |
| 11 |
And when Moses held vp his hand in prayer (so the Chaldee explains it) Israel
prevailed, but when he let down his hand from prayer, Amalek prevailed - To convince
Israel that the hand of Moses (with whom they had just now been chiding) contributed more
to their safety than their own hands; the success rises and falls, as Moses lifts up or
lets down his hand. The church's cause is ordinarily more or less successful, according as
the church's friends are more or less fervent in prayer. |
| 13 |
Though God gave the victory, yet it is said Joshua discomfited Amalek, because Joshua
was a type of Christ, and of the same name, and in him it is that we are more than
conquerors. |
| 15 |
And Moses built an altar, and called it Jehovah - niffi - The Lord is my banner. The
presence and power of Jehovah was the banner under which they were lifted, by which they
were animated, and kept together, and therefore which they erected in the day of their
triumph. In the name of our God we must always lift up our banners: He that doth all the
work should have all the praise. Write this for a memorial - This is the first mention of
writing we find in scripture; and perhaps the command was not given till after the writing
of the law on tables of stone. |
Chapter XVIII
This chapter is concerning Moses himself, and the affairs of his own family.
- Jethro his father - in - law brings him his wife and children, ver. 1 - 6.
- Moses entertains his father - in - law with great respect, ver. 7. with good
discourse, ver. 8 - 11. with a sacrifice and a feast, ver. 12.
- Jethro adviseth him about the management of his business as a judge in Israel,
to take other judges in to his assistance, ver. 13 - 23. and Moses after some time takes
his counsel, ver. 24 - 26. They part, ver. 27.
| 1 |
Jethro to congratulate the happiness of Israel, and particularly the honour of Moses
his son - in - law; comes to rejoice with them, as one that had a true respect both for
them and for their God. And also to bring Moses's wife and children to him. It seems he
had sent them back, probably from the inn where his wife's lothness to have her son
circumcised had like to have cost him his life, Ex 4:25. |
| 3 |
The name of one was Gershom - A stranger, designing thereby not only a memorial of his
own condition, but a memorandum to this son of his, for we are all strangers upon earth. |
| 4 |
The name of the other was Eliezer - My God a help: it looks back to his deliverance
from Pharaoh, when he made his escape after the slaying of the Egyptian; but if this were
the son that was circumcised in the inn, I would rather translate it, The Lord is mine
help, and will deliver me from the sword of Pharaoh, which he had reason to expect would
be drawn against him, when he was going to fetch Israel out of bondage. |
| 11 |
Now know I that JEHOVAH is greater than all gods - That the God of Israel is greater
than all pretenders; all deities, that usurp divine honours: he silenceth them, subdues
them all, and is himself the only living and true God. He is also higher than all princes
and potentates, who also are called gods, and has both an incontestable authority over
them, and an irresistible power to control them; he manages them all as he pleaseth, and
gets honour upon them how great soever they are. Now know I: he knew it before, but now he
knew it better; his faith grew up to a full assurance, upon this fresh evidence; for
wherein they dealt proudly - The magicians or idols of Egypt, or Pharaoh and his grandees,
opposing God, and setting up in competition with him, he was above them. The magicians
were baffled, Pharaoh humbled, his powers broken, and Israel rescued out of their hands. |
| 12 |
And Jethro took a burnt offering for God - And probably offered it himself, for he was
a priest in Midian, and a worshipper of the true God, and the priesthood was not yet
settled in Israel. And they did eat bread before God - Soberly, thankfully, in the fear of
God; and their talk such as became saints. Thus we must eat and drink to the glory of God;
as those that believe God's eye is upon us. |
| 13 |
Moses sat to judge the people - To answer enquiries; to acquaint them with the will of
God in doubtful cases, and to explain the laws of God that were already given. |
| 15 |
The people came to enquire of God - And happy was it for them that they had such an
oracle to consult. Moses was faithful both to him that appointed him, and to them that
consulted him, and made them know the statutes of God, and his laws - His business was not
to make laws, but to make known God's laws: his place was but that of a servant. |
| 16 |
I judge between one and another - And if the people were as quarrelsome one with
another as they were with God, he had many causes brought before him, and the more because
their trials put them to no expence. |
| 17 |
Not good - Not convenient either for thee or them. |
| 19 |
Be thou for them to God - ward - That was an honour which it was not fit any other
should share with him in. Also whatever concerned the whole congregation must pass through
his hand, Ex 18:20. But, he appointed judges in the several tribes and
families, which should try causes between man and man, and determine them, which would be
done with less noise, and more dispatch than in the general assembly. Those whose gifts
and stations are most eminent may yet be greatly furthered in their work by the assistance
of those that are every way their inferiors. This is Jethro's advice; but he adds two
qualifications to his counsel.
- That great care should be taken in the choice of the persons who should be admitted into
this trust; it was requisite that they should be men of the best character.
- For judgment and resolution, able men: men of good sense, that understood business; and
bold men, that would not be daunted by frowns or clamours. Clear heads and stout hearts
make good judges.
- For piety, such as fear God, who believe there is a God above them, whose eye is upon
them, to whom they are accountable, and whose judgment they stand in awe of. Conscientious
men, that dare not do an ill thing, though they could do it never so secretly and
securely.
- For honesty, men of truth, whose word one may take, and whose fidelity one may rely
upon.
- For a generous contempt of worldly wealth, hating covetousness, not only not seeking
bribes, or aiming to enrich themselves, but abhorring the thought of it.
- That he should attend God's direction in the case, Ex 18:23. If thou shalt
do this thing, and God command thee so - Jethro knew that Moses had a better counsellor
than he was, and to his counsel he refers him.
|
| 24 |
So Moses hearkened unto the voice of his father - in - law. When he came to consider
the thing, he saw the reasonableness of it, and resolved to put it in practice, which he
did soon after, when he had received directions from God. Those are not so wise as they
would be thought to be, who think themselves too wise to be counselled; for a wise man
will hear, and will increase learning, and not slight good counsel, though given by an
inferior. |
| 27 |
He went into his own land - It is supposed the Kenites mentioned 1Sam 15:6,
were the posterity of Jethro, (compare Jud 1:16,) and they are taken under
special protection, for the kindness their ancestor shewed to Israel. |
Chapter XIX
This chapter introduces the giving of the law upon Mount Sinai, which was one of
the most sensible appearances of the divine glory that ever was in this lower world. Here
are,
- The circumstances of time and place, ver. 1, 2.
- The covenant between God and Israel settled in general. The gracious proposal
God made to them, ver. 3 - 6. And their consent to the proposal, ver. 7, 8.
- Notice given three days before of God's design to give the law out of a thick
cloud, ver. 9. Orders given to prepare the people to receive the law, ver. 10 - 13. and
care taken to execute those orders, ver. 14, 15.
- A terrible appearance of God's glory, ver. 16 - 20.
- Silence proclaimed, and strict charge given to the people to observe a decorum
while God spake to them, ver. 20 - 25.
| 1 |
In the third month after they came out of Egypt. It is computed that the law was given
just fifty days after their coming out of Egypt, in remembrance of which the feast of
Pentecost was observed the fiftieth day after the passover, and in compliance with which
the spirit was poured out upon the apostles, at the feast of Pentecost, fifty days after
the death of Christ. Mount Sinai was a place which nature, not art, had made conspicuous,
for it was the highest in all that range of mountains. Thus God put contempt upon cities
and palaces, setting up his pavilion on the top of a mountain, in a barren desert. It is
called Sinai, from the multitude of thorny bushes that over - spread it. |
| 3 |
Thus shalt thou say to the house of Jacob, and the children of Israel - The people are
called by the names both of Jacob and Israel, to mind them that they who had lately been
as low as Jacob when he went to Padan - aram, were now grown as great as God made him when
he came from thence, and was called Israel. |
| 4 |
Ye have seen what I did unto the Egyptians, and how I bare you on Eagle's wings - An
high expression of the wonderful tenderness God shewed for them. It notes great speed; God
not only came upon the wing for their deliverance, but he hastened them out, as it were
upon the wing. Also that he did it with great ease, with the strength as well as with the
swiftness of an eagle. They that faint not, nor are weary, are said to mount up with wings
as eagles, Isa 40:31. Especially it notes God's particular care of them, and
affection to them. Even Egypt was the nest in which these young ones were first formed as
the embryo of a nation: when by the increase of their numbers they grew to some maturity,
they were carried out of that nest. I brought you unto myself - They were brought not only
into a state of liberty, but into covenant and communion with God. This, God aims at in
all the gracious methods of his providence and grace, to bring us back to himself, from
whom we have revolted, and to bring us home to himself, in whom alone we can be happy. |
| 5 |
Then ye shall be a peculiar treasure to me - He doth not instance in any one
particular favour, but expresseth it in that which was inclusive of all happiness, that he
would be to them a God in covenant, and they should be to him a people. Nay you shall be a
peculiar treasure: not that God was enriched by them, as a man is by his treasure, but he
was pleased to value and esteem them as a man doth his treasure; they were precious in his
sight. He took them under his special care and protection, as a treasure that is kept
under lock and key. He distinguished them from, and dignified them above all people, as a
people devoted to him, and to his service. |
| 6 |
A kingdom of priests, a holy nation - All the Israelites, if compared with other
people, were priests unto God, so near were they to him, so much employed in his immediate
service, and such intimate communion they had with him. The tendency of the laws given
them was to distinguish them from others, and engage them for God as a holy nation. Thus
all believers are, through Christ, made to our God kings and priests, Rev 1:6,
a chosen generation, a royal priesthood, 1Pet 2:9. |
| 7 |
And Moses laid before their faces all these words - He not only explained to them what
God had given him in charge, but put it to their choice, whether they would accept these
promises upon these terms or no. His laying it to their faces speaks his laying it to
their consciences. |
| 8 |
And they answered together; all that the Lord hath spoken we will do - Thus accepting
the Lord to be to them a God, and giving up themselves to be to him a people. |
| 10 |
Sanctify the people - As Job before sent and sanctified his sons, Job 1:5.
Sanctify them, that is, call them off from their worldly business, and call them to
religious exercises, meditation and prayer, that they may receive the law from God's mouth
with reverence and devotion. Two things particularly were prescribed as instances of their
preparation. 1st, In token of cleansing of themselves from all sinful pollutions, they
must wash their clothes. Not that God regards our clothes, but while they were washing
their clothes, he would have them think of washing their souls by repentance. It becomes
us to appear in clean clothes when we wait upon great men; so clean hearts are required in
our attendance on the great God. 2dly, In token of their devoting themselves entirely to
religious exercises upon this occasion they must abstain even from lawful enjoyments
during these three days, and not come at their wives. |
| 11 |
In the sight of all the people - Though they should see no manner of similitude, yet
they should see so much as would convince them, that God was among them of a truth. And so
high was the top of Mount Sinai, that it is supposed not only the camp of Israel, but even
the countries about might discern some extraordinary appearance of glory upon it. |
| 12 |
Set bounds - Probably he drew a ditch round at the foot of the hill, which none were
to pass upon pain of death. This was to intimate, 1st, That awful reverence which ought to
possess the minds of all that worship God. 2dly, The distance which worshippers were kept
at under that dispensation, which we ought to take notice of, that we may the more value
our privilege under the gospel, having boldness to enter into the holiest by the blood of
Jesus, Heb 10:19. |
| 13 |
When the trumpet soundeth long - Then let them take their places at the foot of the
mount. Never was so great a congregation called together and preached to at once as this
was here. No one man's voice could have reached so many, but the voice of God did. |
| 16 |
Now at length is come that memorable day, in which Israel heard the voice of the Lord
God speaking to them out of the midst of the fire and lived, Deu 4:33. Never
was there such a sermon preached before or since, as this, which was here preached to the
church in the wilderness. For, the preacher was God himself, Ex 19:17, The
Lord descended in fire; and Ex 19:18. The Lord came down upon mount Sinai.
The Shechinah, or glory of the Lord, appeared in the sight of all the people; he shined
forth from mount Paran with ten thousand of his saints, attended with a multitude of the
holy angels. Hence the law is said to be given by the disposition of angels, Acts
7:53. He spake from mount Sinai, hung with a thick cloud, Ex 19:16,
covered with smoke, Ex 19:18, and made to quake greatly. Now it was that the
earth trembled at the presence of the Lord, and the mountains skipped like rams, Psa
114:4,7, that Sinai itself, though rough and rocky, melted from before the Lord God
of Israel, Jud 5:5. The congregation was called together by the sound of a
trumpet exceeding loud, Ex 19:16, and waxing louder and louder, Ex
19:19. This was done by the ministry of the angels, and made all the people
tremble. The introductions to the service were thunders and lightnings, Ex 19:16.
These have natural causes; but the scripture directs us in a particular manner to take
notice of the power of God, and his terror in them. Thunder is the voice of God, and
lightning the fire of God, proper to engage both the learning senses of seeing and
hearing. |
Chapter XX
All things being prepared for the solemn promulgation of the divine law, we have in
this chapter,
- The ten commandments as God himself spake them upon Mount Sinai, ver. 1 - 17.
- The impressions made upon the people, thereby, ver. 18 - 21.
- Some particular instructions which God gave to Moses, relating to his worship,
ver. 22 - 26.
| 1 |
God spake all these words - The law of the ten commandments is a law of God's making;
a law of his own speaking. God has many ways of speaking to the children of men by his
spirit, conscience, providences; his voice in all which we ought carefully to attend to:
but he never spake at any time upon any occasion so as he spake the ten commandments,
which therefore we ought to hear with the more earnest heed. This law God had given to man
before, it was written in his heart by nature; but sin had so defaced that writing, that
it was necessary to revive the knowledge of it. |
| 2 |
I am the Lord thy God - Herein, God asserts his own authority to enact this law; and
proposeth himself as the sole object of that religious worship which is enjoined in the
four first commandments. They are here bound to obedience.
- Because God is the Lord, Jehovah, self - existent, independent, eternal, and the
fountain of all being and power; therefore he has an incontestable right to command us.
- He was their God; a God in covenant with them; their God by their own consent.
- He had brought them out of the land of Egypt - Therefore they were bound in gratitude to
obey him, because he had brought them out of a grievous slavery into a glorious liberty.
By redeeming them, he acquired a farther right to rule them; they owed their service to
him, to whom they owed their freedom. And thus, Christ, having rescued us out of the
bondage of sin, is entitled to the best service we can do him. The four first
commandments, concern our duty to God (commonly called the first - table.) It was fit
those should be put first, because man had a Maker to love before he had a neighbour to
love, and justice and charity are then only acceptable to God when they flow from the
principles of piety.
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| 3 |
The first commandment is concerning the object of our worship, Jehovah, and him only,
Thou shalt have no other gods before me - The Egyptians, and other neighbouring nations,
had many gods, creatures of their own fancy. This law was pre - fixed because of that
transgression; and Jehovah being the God of Israel, they must entirely cleave to him, and
no other, either of their own invention, or borrowed from their neighbours. The sin
against this commandment, which we are most in danger of, is giving that glory to any
creature which is due to God only. Pride makes a God of ourselves, covetousness makes a
God of money, sensuality makes a God of the belly. Whatever is loved, feared, delighted
in, or depended on, more than God, that we make a god of. This prohibition includes a
precept which is the foundation of the whole law, that we take the Lord for our God,
accept him for ours, adore him with humble reverence, and set our affections entirely upon
him. There is a reason intimated in the last words before me. It intimates,
- That we cannot have any other god but he will know it.
- That it is a sin that dares him to his face, which he cannot, will not, overlook. The
second commandment is concerning the ordinances of worship, or the way in which God will
be worshipped, which it is fit himself should appoint. Here is, [1.] The prohibition; we
are forbidden to worship even the true God by images, Ex 20:4,5. First, The
Jews (at least after the captivity) thought themselves forbidden by this to make any image
or picture whatsoever. It is certain it forbids making any image of God, for to whom can
we liken him? Isa 40:18,25. It also forbids us to make images of God in our
fancies, as if he were a man as we are. Our religious worship must be governed by the
power of faith, not by the power of imagination. Secondly, They must not bow down to them
- Shew any sign of honour to them, much less serve them by sacrifice, or any other act of
religious worship. When they paid their devotion to the true God, they must not have any
image before them for the directing, exciting, or assisting their devotion. Though the
worship was designed to terminate in God, it would not please him if it came to him
through an image. The best and most ancient lawgivers among the Heathen forbad the setting
up of images in their temples. It was forbidden in Rome by Numa a Pagan prince, yet
commanded in Rome by the Pope, a Christian bishop. The use of images in the church of
Rome, at this day, is so plainly contrary to the letter of this command, that in all their
catechisms, which they put into the hand of the people, they leave out this commandment,
joining the reason of it to the first, and so the third commandment they call the second,
the fourth the third, &c. only to make up the number ten, they divide the tenth into
two. For I the Lord Jehovah, thy God, am a jealous God, especially in things of this
nature. It intimates the care he has of his own institutions, his displeasure against
idolaters, and that he resents every thing in his worship that looks like, or leads to,
idolatry: visiting the iniquity of the fathers upon the children unto the third and fourth
generation - Severely punishing. Nor is it an unrighteous thing with God if the parents
died in their iniquity, and the children tread in their steps, when God comes, by his
judgments, to reckon with them, to bring into the account the idolatries their fathers
were guilty of. Keeping mercy for thousands of persons, thousands of generations, of them
that love me and keep my commandments - This intimates, that the second commandment,
though in the letter of it is only a prohibition of false worship, yet includes a precept
of worshipping God in all those ordinances which he hath instituted. As the first
commandment requires the inward worship of love, desire, joy, hope, so this the outward
worship of prayer and praise, and solemn attendance on his word. This mercy shall extend
to thousands, much further than the wrath threatened to those that hate him, for that
reaches but to the third or fourth generation.
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| 7 |
The third commandment is concerning the manner of our worship; Where we have, [1.]
A strict prohibition. Thou shalt not take the name of the Lord thy God in vain - Supposing
that, having taken Jehovah for their God, they would make mention of his name, this
command gives a caution not to mention it in vain, and it is still as needful as ever. We
take God's name in vain, First, By hypocrisy, making profession of God's name, but not
living up to that profession. Secondly, By covenant breaking. If we make promises to God,
and perform not to the Lord our vows, we take his name in vain. Thirdly, By rash swearing,
mentioning the name of God, or any of his attributes, in the form of an oath, without any
just occasion for it, but to no purpose, or to no good purpose. Fourthly, By false -
swearing, which some think is chiefly intended in the letter of the commandment. Fifthly,
By using the name of God lightly and carelessly. The profanation of the form of devotion
is forbidden, as well as the profanation of the forms of swearing; as also, the
profanation of any of those things whereby God makes himself known. For the Lord will not
hold him guiltless - Magistrates that punish other offences, may not think themselves
concerned to take notice of this; but God, who is jealous for his honour, will not connive
at it. The sinner may perhaps hold himself guiltless, and think there is no harm in it; to
obviate which suggestion, the threatening is thus expressed, God will not hold him
guiltless - But more is implied, that God will himself be the avenger of those that take
his name in vain; and they will find it a fearful thing to fall into the hands of the
living God. |
| 8 |
The fourth commandment concerns the time of worship; God is to be served and honoured
daily; but one day in seven is to be particularly dedicated to his honour, and spent in
his service. Remember the sabbath day, to keep it holy; in it thou shalt do no manner of
work - It is taken for granted that the sabbath was instituted before. We read of God's
blessing and sanctifying a seventh day from the beginning, Gen 2:3, so that
this was not the enacting of a new law, but the reviving of an old law. 1st. They are told
what is the day, they must observe, a seventh after six days labour, whether this was the
seventh by computation from the first seventh, or from the day of their coming out of
Egypt, or both, is not certain. A late pious Writer seems to prove, That the sabbath was
changed, when Israel came out of Egypt; which change continued till our Lord rose again:
But that then the Original Sabbath was restored. And he makes it highly probable, at
least, That the sabbath we observe, is the seventh day from the creation. 2dly, How it
must be observed;
- As a day of rest; they were to do no manner of work on this day, in their worldly
business.
- As a holy day, set apart to the honour of the holy God, and to be spent in holy
exercises. God, by his blessing it, had made it holy; they, by solemn blessing him, must
keep it holy, and not alienate it to any other purpose than that for which the difference
between it and other days was instituted. 3dly, Who must observe it? Thou and thy son and
thy daughter - The wife is not mentioned, because she is supposed to be one with the
husband, and present with him, and if he sanctify the sabbath, it is taken for granted she
will join with him; but the rest of the family is instanced in it, children and servants
must keep it according to their age and capacity. In this, as in other instances of
religion, it is expected that masters of families should take care, not only to serve the
Lord themselves, but that their houses also should serve him. Even the proselyted
strangers must observe a difference between this day and other days, which, if it laid
some restraint upon them then, yet proved a happy indication of God's gracious design, to
bring the Gentiles into the church. By the sanctification of the sabbath, the Jews
declared that they worshipped the God that made the world, and so distinguished themselves
from all other nations, who worshipped gods which they themselves made. God has given us
an example of rest after six days work; he rested the seventh day - Took a complacency in
himself, and rejoiced in the work of his hand, to teach us on that day, to take a
complacency in him, and to give him the glory of his works. The sabbath begun in the
finishing of the work of creation; so will the everlasting sabbath in the finishing of the
work of providence and redemption; and we observe the weekly sabbath in expectation of
that, as well as in remembrance of the former, in both conforming ourselves to him we
worship. He hath himself blessed the sabbath day and sanctified it. He hath put an honour
upon it; it is holy to the Lord, and honourable; and he hath put blessings into it which
he hath encouraged us to expect from him in the religious observation of that day. Let us
not profane, dishonour, and level that with common time, which God's blessing hath thus
dignified and distinguished.
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| 12 |
We have here the laws of the second table, as they are commonly called; the six last
commandments which concern our duty to ourselves, and one another, and are a comment upon
the second great commandment, Thou shalt love thy neighbour as thyself. As religion
towards God is, an essential branch of universal righteousness, so righteousness towards
men is an essential branch of true religion: godliness and honesty must go together. The
fifth commandment is concerning the duties we owe to our relations; that of children to
their parents is only instanced in, honour thy father and thy mother, which includes,
- an inward esteem of them, outwardly expressed upon all occasions in our carriage towards
them; fear them, Lev 19:3, give them reverence, Heb 12:9. The
contrary to this is mocking at them or despising them,
- Obedience to their lawful commands; so it is expounded, Eph 6:1 - 3.
Children obey your parents; come when they call you, go where they send you, do what they
bid you, do not what they forbid you; and this chearfully, and from a principle of love.
Though you have said you will not, yet afterwards repent and obey.
- Submission to their rebukes, instructions and corrections, not only to the good and
gentle, but also to the froward.
- Disposing of themselves with the advice, direction and consent of parents, not
alienating their property, but with their approbation.
- Endeavouring in every thing to be the comfort of their parents, and to make their old
age easy to them; maintaining them if they stand in need of support. That thy days may be
long in the land which the Lord thy God giveth thee - This promise, (which is often
literally fulfilled) is expounded in a more general sense Eph 6:3. That it
may be well with thee, and thou mayst live long on the earth - Those that in conscience
towards God keep this and other of God's commandments, may be sure it shall be well with
them, and they shall live as long on the earth as infinite wisdom sees good for, them, and
what they may seem to be cut short of on earth, shall be abundantly made up in eternal
life, the heavenly Canaan which God will give them.
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| 13 |
Thou shalt not kill - Thou shalt not do any thing hurtful to the health, or life of
thy own body, or any other's. This doth not forbid our own necessary defence, or the
magistrates putting offenders to death; but it forbids all malice and hatred to any, for
he that hateth his brother is a murderer, and all revenge arising therefrom; likewise
anger and hurt said or done, or aimed to be done in a passion; of this our Saviour
expounds this commandment, Mt 5:22. |
| 14 |
Thou shalt not commit adultery - This commandment forbids all acts of uncleanness,
with all those desires, which produce those acts and war against the soul. |
| 15 |
Thou shalt not steal - This command forbids us to rob ourselves of what we have, by
sinful spending, or of the use and comfort of it by sinful sparing; and to rob others by
invading our neighbour's rights, taking his goods, or house, or field, forcibly or
clandestinely, over - reaching in bargains, not restoring what is borrowed or found, with
- holding just debts, rents or wages; and, which is worst of all, to rob the public in the
coin or revenue, or that which is dedicated to the service of religion. |
| 16 |
Thou shalt not bear false witness - This forbids,
- Speaking falsely in any matter, lying, equivocating, and any way devising and designing
to deceive our neighbour.
- Speaking unjustly against our neighbour, to the prejudice of his reputation; And
- (which is the highest offence of both these kinds put together) Bearing false witness
against him, laying to his charge things that he knows not, either upon oath, by which the
third commandment, the sixth or eighth, as well as this, are broken, or in common
converse, slandering, backbiting, tale - bearing, aggravating what is done amiss, and any
way endeavouring to raise our own reputation upon the ruin of our neighbor's.
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| 17 |
Thou shalt not covet - The foregoing commands implicitly forbid all desire of doing
that which will be an injury to our neighbour, this forbids all inordinate desire of
having that which will be a gratification to ourselves. O that such a man's house were
mine! such a man's wife mine! such a man's estate mine! This is certainly the language of
discontent at our own lot, and envy at our neighbour's, and these are the sins principally
forbidden here. God give us all to see our face in the glass of this law, and to lay our
hearts under the government of it! |
| 18 |
They removed and stood afar off - Before God began to speak, they were thrusting
forward to gaze, but now they were effectually cured of their presumption, and taught to
keep their distance. |
| 19 |
Speak thou with us - Hereby they obliged themselves to acquiesce in the mediation of
Moses, they themselves nominating him as a fit person to deal between them and God, and
promising to hearken to him as to God's messenger. |
| 20 |
Fear not - That is, Think not that this thunder and fire is, designed to consume you.
No; it was intended,
- To prove them, to try how they could like dealing with God immediately, without a
mediator, and so to convince them how admirably well God had chosen for them in putting
Moses into that office. Ever since Adam fled upon hearing God's voice in the garden,
sinful man could not bear either to speak to God, or hear from him immediately.
- To keep them to their duty, and prevent their sinning against God. We must not fear with
amazement; but we must always have in our minds a reverence of God's majesty, a dread of
his displeasure, and an obedient regard to his sovereign authority.
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| 21 |
While the people continued to stand afar off - Afraid of God's wrath, Moses drew near
unto the thick darkness; he was made to draw near, so the word is: Moses of himself durst
not have ventured into the thick darkness if God had not called him, and encouraged him,
and, as some of the Rabbins suppose, sent an angel to take him by the hand, and lead him
up. |
| 22 |
Moses being gone into the thick darkness where God was, God there spoke in his hearing
only, all that follows from hence to the end of chap. 23, which is mostly an exposition of
the ten commandments; and he was to transmit it to the people. The laws in these verses
relate to God's worship. Ye have seen that I have talked with you from heaven - Such was
his wonderful condescension; ye shall not make gods of silver - This repetition of the
second commandment comes in here, because they were more addicted to idolatry than to any
other sin. |
| 24 |
An altar of earth - It is meant of occasional altars, such as they reared in the
wilderness before the tabernacle was erected, and afterwards upon special emergencies, for
present use. They are appointed to make these very plain, either of earth or of unhewn
stones. That they might not be tempted to think of a graven image, they must not so much
as hew the stones into shape, that they made their altars of, but pile them up as they
were in the rough. In all places where I record my name - Or where my name is recorded,
that is, where I am worshipped in sincerity, I will come unto thee, and will bless thee. |
| 26 |
Neither shall thou go at by steps unto mine altar - Indeed afterwards God appointed an
altar ten cubits high. But it is probable, they went not up to that by steps, but by a
sloping ascent. |
Chapter XXI
The laws recorded in this chapter relate to the fifth and sixth commandments; and
though not accommodated to our constitution, especially in point of servitude yet are of
great use for the explanation of the moral law, and the rules of natural justice.
- Here are several enlargements upon the fifth commandment, which concerns
particular relations.
- The duty of masters towards their servants, their men servants ver. 2 - 6. and maid -
servants, ver. 7 - 11.
- The punishment of disobedient children that strike their parents, ver. 15. or curse
them, ver. 17.
- Upon the sixth commandment, which forbids all violence offered to the person of
man. Here is,
- Concerning murder, ver. 12 - 14.
- Man - stealing, ver, 16.
- Assault and battery, ver. 18, 19.
- Correcting a servant, ver. 20, 21
- Hurting a woman with child, ver. 22, 23.
- The law of retaliation, ver. 24, 25.
- Maiming a servant, ver. 26, 27.
- An ox goring, ver. 26 - 32.
- Damage by opening a pit, ver. 33, 34.
- Cattle fighting, ver 35, 36.
| 1 |
The first verse is the general title of the laws contained in this and the two
following chapters. Their government being purely a theocracy; that which in other states
is to be settled by human prudence, was directed among them by a divine appointment. These
laws are called judgments; because their magistrates were to give judgment according to
them. In the doubtful cases that had hitherto occurred, Moses had particularly enquired of
God, but now God gave him statutes in general, by which to determine particular cases. He
begins with the laws concerning servants, commanding mercy and moderation towards them.
The Israelites had lately been servants themselves, and now they were become not only
their own matters, but masters of servants too; lest they should abuse their servants as
they themselves had been abused, provision was made for the mild and gentle usage of
servants. |
| 2 |
If thou buy an Hebrew servant - Either sold by him or his parents through poverty, or
by the judges for his crimes, yet even such a one was to continue in slavery but seven
years at the most. |
| 6 |
For ever - As long as he lives, or till the year of Jubilee. |
| 8 |
Who hath betrothed her to himself - For a concubine, or secondary Wife. Not that
Masters always took Maid - servants on these terms. |
| 9 |
After the manner of daughters - He shall give her a portion, as to a daughter. |
| 20 |
Direction is given what should be done, if a servant died by his master's correction.
This servant must not be an Israelite, but a Gentile slave, as the Negroes to our
planters; and it is supposed that he smite him with a rod, and not with any thing that was
likely to give a mortal wound, yet if he died under his hand, he should be punished for
his cruelty, at the discretion of the judges, upon consideration of circumstances. |
| 24 |
Eye for eye - The execution of this law is not put into the hands of private persons,
as if every man might avenge himself, which would introduce universal confusion. The
tradition of the elders seems to have put this corrupt gloss upon it. But magistrates had
an eye to this rule in punishing offenders, and doing right to those that are injured. |
Chapter XXII
The laws of this chapter relate,
- To the eighth commandment, concerning theft, ver. 1 - 4 Trespass by cattle,
ver. 5. Damage by fire, ver. 6. Trusts, ver. 7 - 13. Borrowing cattle, ver. 14, 15. Or
money, ver. 25 - 27.
- To the seventh commandment. Against fornication, ver. 16, 17. Bestiality, ver.
19.
- To the first table. Forbidding witchcraft, ver. 18. Idolatry, ver. 20.
Commanding to offer the first - fruits, ver. 29. 30.
- To the poor, ver. 21 - 24.
- To the civil government, ver. 28.
- To the Jewish nation, ver. 13.
| 1 |
Five oxen for an ox, and four sheep for a sheep - More for an ox than for a sheep,
because the owner, besides all the other profit, lost the daily labour of his ox. If we
were not able to make restitution, he must be sold for a slave: the court of judgment was
to do it, and it is likely the person robbed received the money. Thus with us in some
cases, felons are transported to the Plantations, where only, Englishmen know what slavery
is. But let it be observed, the sentence is not slavery, but banishment: nor can any
Englishman be sold, unless he first indent himself to the captain that carries him over. |
| 2 |
If a thief broke a house in the night, and was killed in the doing it, his blood was
upon his own head. But if it were in the day - time that the thief was killed, he that
killed him was accountable for it, unless it were in the necessary defence of his own
life. |
| 3 |
For he should make full restitution - This the law determined: not that he should die.
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| 4 |
In his hand alive - Not killed, nor sold, as Ex 22:1, so that the owner
recover it with less charge and trouble. |
| 5 |
He that wilfully put his cattle into his neighbour's field, must make restitution of
the best of his own. The Jews hence observed it as a general rule, that restitution must
always be made of the best; and that no man should keep any cattle that were likely to
trespass upon his neighbour, or do him any damage. |
| 6 |
He that designed only the burning of thorns might become accessary to the burning of
corn, and should not be held guiltless. If the fire did mischief, he that kindled it must
answer for it, though it could not be proved that he designed the mischief. Men must
suffer for their carelessness, as well as for their malice. It will make us very careful
of ourselves, if we consider that we are accountable not only for the hurt we do, but for
the hurt we occasion through inadvertency. |
| 7 |
If a man deliver goods, suppose to a carrier to be conveyed, or to a warehouse -
keeper to be preserved, or cattle to a farmer to be fed upon a valuable consideration, and
a special confidence reposed in the person they are lodged with; in case these goods be
stolen or lost, perish or be damaged, if it appear that it was not by any fault of the
trustee, the owner must stand to the loss, otherwise he that has been false to his trust
must be compelled to make satisfaction. |
| 14 |
If a man (suppose) lent his team to his neighbour, if the owner were with it, or were
to receive profit for the loan of it, whatever harm befel the cattle the owner must stand
to the loss of it: but if the owner were so kind to the borrower as to lend it him gratis,
and put such a confidence in him as to trust it from under his own eye, then, if any harm
happened, the borrower must make it good. Learn hence to be very careful not to abuse any
thing that is lent to us; it is not only unjust but base and disingenuous, we should much
rather chuse to lose ourselves, than that any should sustain loss by their kindness to us.
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| 17 |
If the father refused, he shall pay money - This shews how ill a thing it is, and by
no means to be allowed, that children should marry without their parents consent: even
here where the divine law appointed the marriage, both as a punishment to him that had
done wrong, and a recompence to her that had suffered wrong, yet there was an express
reservation for the father's power; if he denied his consent, it must be no marriage. |
| 18 |
Witchcraft not only gives that honour to the devil which is due to God alone, but bids
defiance to the divine providence, wages war with God's government, puts his work into the
devil's hand expecting him to do good and evil. By our law, consulting, covenanting with,
invocating or employing any evil spirit to any intent whatever, and exercising any
enchantment, charm, or sorcery, whereby hurt shall be done to any person, is made felony,
without benefit of clergy; also pretending to tell where goods lost or stolen may be
found, is an iniquity punishable by the judge, and the second offence with death. This was
the case in former times. But we are wiser than our fore - fathers. We believe, no witch
ever did live! At least, not for these thousand years. |
| 21 |
A stranger must not be abused, not wronged in judgment by the magistrates, not imposed
upon in contracts, nor any advantage taken of his ignorance or necessity, no, nor must he
be taunted, or upbraided with his being a stranger; for all these were vexations. For ye
were strangers in Egypt - And knew what it was to be vexed and oppressed there. Those that
have themselves been in poverty and distress, if Providence enrich and enlarge them, ought
to shew a particular tenderness towards those that are now in such circumstances as they
were in formerly, now doing to them as they then wished to be done by. |
| 22 |
Ye shall not afflict the widow or fatherless child - That is, ye shall comfort and
assist them, and be ready upon all occasions to shew them kindness. In making just demands
from them, their condition must be considered who have lost those that should protect
them: they are supposed to be unversed in business, destitute of advice, timorous, and of
a tender spirit; and therefore must be treated with kindness and compassion, and no
advantage taken against them, nor any hardship put upon them, which a husband or a father
would have sheltered them from. |
| 25 |
If thou lend -
- They must not receive use for money from any that borrowed for necessity. And such
provision the law made for the preserving estates to their families by the year of
Jubilee, that a people who had little concern in trade could not be supposed to borrow
money but for necessity; therefore it was generally forbidden among themselves; but to a
stranger they were allowed to lend upon usury. This law therefore in the strictness of it
seems to have been peculiar to the Jewish state; but in the equity of it, it obligeth us
to shew mercy to those we have advantage against, and to be content to share with those we
lend to in loss as well as profit, if Providence cross them: and upon this condition it
seems as lawful to receive interest for my money, which another takes pains with, and
improves, as it is to receive rent for my land, which another takes pains with, and
improves, for his own use.
- They must not take a poor man's bed - clothes in pawn; but if they did, must restore
them by bed - time.
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| 28 |
Thou shalt not revile the gods - That is, the judges and magistrates. Princes and
magistrates are our fathers, whom the fifth commandment obligeth us to honour, and forbids
us to revile. St. Paul applies this law to himself, and owns that he ought not to speak
evil of the ruler of his people, no, not though he was then his most unrighteous
persecutor, Acts 23:5. |
| 29 |
The first - born of thy sons shalt thou give unto me - And much more reason have we to
give ourselves and all we have to God, who spared not his own Son, but delivered him up
for us all. The first ripe of their corn they must not delay to offer; there is danger if
we delay our duty, lest we wholly omit it; and by slipping the first opportunity in
expectation of another, we suffer Satan to cheat us of all our time. |
| 31 |
Ye shall be holy unto me - And one mark of that honourable distinction is appointed in
their diet, which was, that they should not eat any flesh that was torn of beasts - Both
because the blood was not duly taken out of it, and because the clean beast was
ceremonially defiled, by the touch of the unclean. |
Chapter XXIII
This chapter concludes the acts that passed in the first session (if I may so call
it) upon Mount Sinai. Here are,
- Some laws of universal obligation, relating especially to the ninth
commandment, against bearing false witness, ver. 1. and giving false judgement, ver. 2, 3,
6, 7, 8. Also a law of doing good to our enemies, ver. 4, 5. and not oppressing strangers,
ver. 9.
- Some laws peculiar to the Jews: the sabbatical years, ver. 10, 11. the three
annual feasts, ver. 14 - 17. with laws pertaining thereto.
- Gracious promises of completing the mercy God had begun for them, upon
condition of their obedience, that God would conduct them through the wilderness, ver 20 -
24. that he would prosper all they had, ver. 25, 26, that he would put them in possession
of Canaan, ver. 27 - 31. But they must not mingle themselves with the nations, ver. 32,
33.
| 1 |
Thou shalt not raise, the margin reads, Thou shalt not receive a false report, for
sometimes the receiver in this case is as bad as the thief; and a backbiting tongue would
not do so much mischief, if it were not countenanced. Sometimes we cannot avoid hearing a
false report, but we must not receive it, we must not hear it with pleasure, nor easily
give credit to it. |
| 2 |
Thou shalt not follow a multitude to do evil - General usage will never excuse us in
any ill practice; nor is the broad way ever the safer for its being crowded. We must
inquire what we ought to do, not what the most do; because we must be judged by our
master, not our fellow servants; and it is too great a compliment, to be willing to go to
hell for company. |
| 7 |
Keep thee far from a false matter - From assisting or abetting an ill thing. Yea, keep
thee far from it, dread it as a dangerous snare. I will not justify the wicked - That is,
I will condemn him that unjustly condemns others. |
| 9 |
Thou shalt not oppress the stranger - Though aliens might not inherit lands among
them; yet they must have justice done them. It was an instance of the equity of our law,
that if an alien be tried for any crime except treason, the one half of his jury, if he
desire it, shall be foreigners; a kind provision that strangers may not be oppressed. For
ye know the heart of a stranger - You know something of the griefs and fears of a stranger
by sad experience. |
| 10 |
The institution of the sabbatical year was designed,
- To shew what a plentiful land that was, into which God was bringing them, that so
numerous a people could have rich maintenance out of the products of so small a country,
without foreign trade, and yet could spare the increase of every seventh year.
- To teach them a confidence in the Divine Providence, while they did their duty, That as
the sixth day's manna served for two days meat, so the sixth year's increase should serve
for two years subsistence.
|
| 13 |
In all things that I have said unto you be circumspect - We are in danger of missing
our way on the right hand and on the left, and it is at our peril if we do, therefore we
have need to look about us. A man may ruin himself through mere carelessness, but he
cannot save himself without great care and circumspection; particularly since idolatry was
a sin they were much addicted to, and would be greatly tempted to, they must endeavour to
blot out the remembrance of the gods of the heathen, and must disuse all their
superstitious forms of speech, and never mention them but with detestation. In Christian
schools and academies (for it is in vain to think of re - forming the play - houses) it
were to be wished that the names and stories of the heathen deities or demons rather were
not so commonly and familiarly used. |
| 14 |
The Passover, Pentecost, and feast of Tabernacles, in spring, summer, and autumn, were
the three times appointed for their attendance; not in winter, because travelling was then
uncomfortable; nor in the midst of their harvest. |
| 17 |
All thy males - All that were of competent years, and health and strength, and at
their own disposal. 'Tis probable, servants were exempt: for none was to appear without an
offering: but most of these had nothing to offer. |
| 19 |
Some of the Gentiles, at the end of their harvest, seethed a kid in it's dam's milk,
and sprinkled that milk - pottage in a magical way upon their gardens and fields, to make
them fruitful. But Israel must abhor such foolish customs. Is not this rather forbidden,
as having some appearance of cruelty? |
| 20 |
Behold, I send an angel before thee - The angel of the covenant: Accordingly the
Israelites in the wilderness are said to tempt Christ. It is promised that this blessed
anger should keep them in the way, though it lay through a wilderness first, and
afterwards through their enemies country; and thus Christ has prepared a place for his
followers. |
| 21 |
Beware of him, and obey his voice; provoke him not - It is at your peril if you do;
for my name - My nature, my authority is in him. |
| 25 |
He shall bless thy bread and thy water - And God's blessing will make bread and water
more refreshing and nourishing, than a feast of fat things, and wines on the lees, without
that blessing. And I will take sickness away - Either prevent it or remove it. Thy land
shall not be visited with epidemical diseases, which are very dreadful, and sometimes have
laid countries waste. |
| 26 |
The number of thy days I will fulfill - And they shall not be cut off in the midst by
untimely deaths. Thus hath godliness the promise of the life that now is. |
| 27 |
I will send my fear before thee - And they that fear will soon flee. Hosts of hornets
also made way for the hosts of Israel; such mean creatures can God make use of for the
chastising of his people's enemies. |
Chapter XXIV
Moses as mediator between God and Israel, having received divers laws and
ordinances from God in the foregoing chapters, in this chapter,
- Comes down to the people, acquaints them with the laws he had received, and
takes their consent to those laws, ver. 3. writes the laws, and reads them to the people,
who repeat their consent, ver. 4, 7. and then by sacrifice, and the sprinkling of blood
ratifies the covenant between them and God, ver. 5, 6, 8.
- He returns to God again, to receive farther directions. When he was dismissed
from his former attendance, he was ordered to attend again, ver. 1, 2. He did so with
seventy of the elders, to whom God made a discovery of his glory, ver. 9 - 11. Moses is
ordered up into the mount, ver. 12, 13. the rest are ordered down to the people, ver. 14.
The cloud of glory is seen by all the people on the top of mount Sinai, ver. 15 - 17. and
Moses is there with God forty days and forty nights, ver. 18.
| 1 |
Worship ye afar off - Before they came near, they must worship. Thus we must enter
into God's gates with humble and solemn adorations. |
| 2 |
And Moses alone shall come near - Being therein a type of Christ, who as the high
priest entered alone into the most holy place. In the following verses we have the solemn
covenant made between God and Israel and the exchanging of the ratifications: typifying
the covenant of grace between God and believers through Christ. |
| 3 |
Moses told the people all the words of the Lord - He laid before them all the
precepts, in the foregoing chapters, and put it to them, whether they were willing to
submit to these laws or no? And all the people answered, All the words which the Lord hath
said we will do - They had before consented in general to be under God's government; here
they consent in particular to these laws now given. |
| 4 |
And Moses wrote the words of the Lord - That there might be no mistake; as God
dictated them on the mount, where, it is highly probable, God taught him the use of
letters. These Moses taught the Israelites, from whom they afterwards travelled to Greece
and other nations. As soon as God had separated to himself a peculiar people, he governed
them by a written word, as he has done ever since, and will do while the world stands.
Pillars according to the number of the tribes - These were to represent the people, the
other party to the covenant; and we may suppose they were set up over against the altar,
and that Moses as mediator passed to and fro between them. Probably each tribe set up and
knew its own pillar, and their elders stood by it. He then appointed sacrifices to be
offered upon the altar. |
| 6 |
1. The blood of the sacrifice which the people offered was (part of it) sprinkled upon
the altar, which signified the people's dedicating themselves to God, and his honour. In
the blood of the sacrifices, all the Israelites were presented unto God as living
sacrifices, Rom 12:1. 2. The blood of the sacrifice which God had owned and
accepted was (the remainder of it) sprinkled, either upon the people themselves, or upon
the pillars that represented them, which signified God's conferring his favour upon them,
and all the fruits of that favour, and his giving them all the gifts they could desire
from a God reconciled to them, and in covenant with them. This part of the ceremony was
thus explained, Behold the blood of the covenant; see here how God sealed to you to be a
God, and you seal to be to him a people; his promises to you, and yours to him, are yea
and amen. Thus our Lord Jesus, the Mediator of the new covenant (of whom Moses was a type)
having offered up himself a sacrifice upon the cross, that his blood might be indeed the
blood of the covenant, sprinkled it upon the altar in his intercession (Heb 9:12,)
and sprinkles it upon his church by his word and ordinances, and the influences and
operations of the Spirit of promise by whom we are sealed. |
| 10 |
They saw the God of Israel - That is, they had some glimpse of his glory, in light and
fire, though they saw no manner of similitude. They saw the place where the God of Israel
stood, so the seventy, something that came near a similitude, but was not; whatever they
saw it was certainly something of which no image or picture could be made, and yet enough
to satisfy them that God was with them of a truth. Nothing is described but that which was
under his feet, for our conceptions of God are all below him. They saw not so much as
God's feet, but at the bottom of the brightness they saw (such as they never saw before or
after, and as the foot - stool or pedestal of it) a most rich and splendid pavement, as it
had been of sapphires, azure, or sky - coloured. The heavens themselves are the pavement
of God's palace, and his throne is above the firmament. |
| 11 |
Upon the nobles or elders of Israel he laid not his hand - Though they were men, the
splendour of his glory did not overwhelm them, but it was so moderated (Job 36:9,)
and they were so strengthened (Dan 10:19,) that they were able to bear it:
nay, though they were sinful men, and obnoxious to God's justice, yet he did not lay his
avenging hand upon them, as they feared he would. When we consider what a consuming fire
God is, and what stubble we are before him, we shall have reason to say, in all our
approaches to him, It is of the Lord's mercies we are not consumed. They saw God, and did
eat and drink; They had not only their lives preserved, but their vigour, courage, and
comfort; it cast no damp upon their joy, but rather increased it. They feasted upon the
sacrifice before God, in token of their chearful consent to the covenant, their grateful
acceptance of the benefits of it, and their communion with God in pursuance of that
covenant. |
| 12 |
Come up to the mount and be there - Expect to continue there for some time. |
| 13 |
Joshua was his minister or servant, and it would be a satisfaction to him to have him
with him as a companion during the six days that he tarried in the mount before God called
to him. Joshua was to be his successor, and therefore thus he was honoured before the
people, and thus he was prepared by being trained up in communion with God. Joshua was a
type of Christ, and (as the learned Bishop Peirson well observes Moses takes him with him
into the mount, because without Jesus, in whom are hid all the treasures of wisdom and
knowledge, there is no looking into the secrets of heaven, nor approaching the presence of
God. |
| 16 |
A cloud covered the mount six days - A visible token of God's special presence there,
for he so shews himself to us, as at the same time to conceal himself from us, he lets us
know so much as to assure us of his power and grace, but intimates to us that we cannot
find him out to perfection. During these six days Moses staid waiting upon the mountain,
for a call into the presence - chamber. And on the seventh day - Probably the sabbath -
day, he called unto Moses. Now the thick cloud opened in the sight of all Israel, and the
glory of the Lord broke forth like devouring fire. |
| 18 |
Moses went into the midst of the cloud - It was an extraordinary presence of mind,
which the grace of God furnished him with, else he durst not have ventured into the cloud,
especially when it broke out in devouring fire. And Moses was in the mount forty days and
forty nights - It should seem the six days, were not part of the forty; for during those
six days, Joshua was with Moses, who did eat of the manna, and drink of the brook
mentioned, Deu 9:21, and while they were together, it is probable Moses did
eat and drink with him; but when Moses was called into the midst of the cloud, he left
Joshua without, who continued to eat and drink daily while he waited for Moses's return,
but from thenceforward Moses fasted. |
Chapter XXV
At this chapter begins an account of the instructions God gave Moses for erecting
and furnishing the tabernacle. Here are,
- Orders given for a collection to be made among the people, ver. 1 - 9.
- Particular instructions,
- Concerning the ark of the covenant, ver. 10 - 22.
- The table of shew - bread, ver. 23 - 30.
- The golden candlestick, ver. 31 - 40.
| 1 |
Doubtless when Moses went into the midst of the cloud, and abode there so long, he saw
and heard glorious things, but they were things which were not lawful or possible to
utter; and therefore, in the records he kept of the transactions there, he saith nothing
to satisfy curiosity, but writes that only which he was to speak to the children of
Israel. Probably there never was any house or temple built for sacred uses, before this
tabernacle was erected by Moses. In this God kept his court, as Israel's king, and it was
intended for a sign or token of his presence, that while they had that in the midst of
them they might never again ask, Is the Lord among us or not? And because in the
wilderness they dwelt in tents, even this royal palace was ordered to be a tabernacle too,
that it might move with them. And these holy places made with hands were the figures of
the true, Heb 9:24. The gospel - church is the true tabernacle which the Lord
pitched, and not man, Heb 8:2. The body of Christ, in and by which he made
atonement, was the greater and more perfect tabernacle, Heb 9:11. The Word
was made flesh, and dwelt among us, as in a tabernacle. |
| 2 |
Speak unto the children of Israel that they bring me an offering - This offering was
to be given willingly, and with the heart. It was not prescribed to them what or how much
they must give, but it was left to their generosity, that they might shew their good -
will to the house of God, and the offices thereof. |
| 4 |
Blue, and purple, and scarlet - Materials of those colours. |
| 5 |
Shittim - wood - A kind of wood growing in Egypt and the deserts of Arabia, very
durable and precious. |
| 8 |
A sanctuary - A place of public and solemn worship; that I may dwell among them. Not
by my essence, which is everywhere; but by my grace and glorious operations. |
| 9 |
According to all that I shew thee - God shewed him an exact plan of it in little,
which he must conform to in all points. And God did not only shew him the model, but gave
him also particular directions how to frame the tabernacle, according to that model, in
all the parts of it. When Moses was to describe the creation of the world, tho' it be such
a stately and curious fabrick, yet he gave a very short and general account of it; but
when he comes to describe the tabernacle, he doth it with the greatest niceness and
accuracy imaginable: for God's church and instituted religion is more precious to him than
all the rest of the world. And the scriptures were written not to describe to us the works
of nature, (a general view of which is sufficient to lead us to the knowledge of the
Creator,) but to acquaint us with the methods of grace, and those things which are purely
matters of revelation. |
| 10 |
The ark was a chest or coffer, in which the two tables of the law, written with the
finger of God, were to be deposited. If the Jewish cubit was, as some learned men compute
three inches longer than our half - yard, (twenty one inches in all) this chest or cabinet
was about fifty - two inches long, thirty - one broad and thirty one deep; it was overlaid
within and without with thin plates of gold; it had a crown, or cornish of gold round it;
rings and staves to carry it with; and in it he must put the testimony. The tables of the
law are called the testimony, because God did in them testify his will; his giving them
that law was in token of his favour to them, and their acceptance of it was in token of
their subjection to him. This law was a testimony to them to direct them in their duty,
and would be a testimony against them if they transgressed. The ark is called the ark of
the testimony, Exo 30:6, and the tabernacle, the tabernacle of the testimony,
Num 10:11. The tables of the law were carefully preserved in the ark, to
teach us to make much of the word of God, and to hide it in our inmost thoughts, as the
ark was placed in the holy of holies. It intimates likewise the care which divine
providence ever did, and ever will take to preserve the records of divine revelation in
the church, so that even in the latter days there shall be seen in his temple the ark of
his testament. See Rev 11:19. |
| 17 |
The mercy - seat was the covering of the ark, made exactly to fit the dimensions of
it. This propitiatory covering, as it might well be translated, was a type of Christ the
great propitiation, whose satisfaction covers our transgressions, and comes between us and
the curse we deserve. |
| 18 |
The cherubim (Cherubim is the plural of Cherub, not Cherubims) were fixed to the mercy
- seat, and of a piece with it, and spread their wings over it. It is supposed these were
designed to represent the holy angels, (who always attend the Shechinah, or divine
majesty,) not by any effigies of an angel, but some emblem of the angelical nature,
probably one or more of those four faces spoken of Eze 1:10. Whatever the
faces were, they looked one towards another, and both downwards towards the ark, while
their wings were stretched out so as to touch one another. It notes their attendance upon
the Redeemer, their readiness to do his will, their presence in the assemblies of saints, Psa
68:17 1Cor 11:10, and their desire to look into the mysteries of the gospel, which
they diligently contemplate, 1Pet 1:12. God is said to dwell or sit between
the cherubim, on the mercy - seat, Psa 80:1, and from thence he here
promiseth for the future to meet with Moses, and to commune with him. Thus he manifests
himself, willing to keep up communion with us, by the mediation of Christ. |
| 23 |
This table was to stand not in the holy of holies, (nothing was in that but the ark
with its appurtenances) but in the outer part of the tabernacle, called the sanctuary or
holy place. This table was to be always furnished with the shew - bread, or bread of
faces, twelve loaves, one for each tribe, set in two rows, six in a row. As the ark
signified God's being present with them, so the twelve loaves signified their being
presented to God. This bread was designed to be, a thankful acknowledgment of God's
goodness to them in giving them their daily bread, a token of their communion with God;
this bread on God's table being made of the same corn as the bread on their own tables.
And a type of the spiritual provision which is made in the church, by the gospel of
Christ, for all that are made priests to our God. |
| 31 |
This candlestick had many branches drawn from the main shaft, which had not only bowls
to put the oil and the kindled wick in for necessity, but knops made in the form of a
pomegranate and flowers for ornament. The tabernacle had no windows, all its light was
candle - light, which notes the comparative darkness of that dispensation, while the sun
of righteousness was not as yet risen, nor had the day - star from on high visited his
church. Yet God left not himself without witness, nor them without instruction; the
commandment was a lamp, and the law a light, and the prophets were branches from that
lamp, which gave light in their several ages. The church is still dark, as the tabernacle
was, in comparison with what it will be in heaven: but the word of God is the candlestick,
a light burning in a dark place. |
Chapter XXVI
Moses here receives instructions,
- Concerning the inner curtains of the tabernacle, ver. 1 - 6.
- Concerning the outer curtains, ver. 7 - 13.
- Concerning the cover which was to secure it from the weather, ver. 14.
- Concerning the boards which were to support the curtains, ver. 15 - 30.
- The partition between the holy place and the most holy, ver. 31 - 35.
- The veil for the door, ver. 36 - 37. These particulars seem of little use to us
now, yet having been of great use to Moses and Israel, and God having thought fit to
preserve to us the remembrance of them, we ought not to overlook them.
| 1 |
The curtains were to be embroidered with cherubim, to intimate that the angels of God
pitched their tents round about the church, Psa 34:7. As there were cherubim
over the mercy - seat, so there were round the tabernacle. There were to be two hangings,
five breadths to each, sewed together, and the two hangings coupled together with golden
clasps or tacks, so that it might be all one tabernacle, Ex 26:6. Thus the
churches of Christ, though they are many, yet are one, being fitly joined together in holy
love and by the unity of the Spirit, so growing into one holy temple in the Lord. This
tabernacle was very strait and narrow, but at the preaching of the gospel, the church is
bid to enlarge the place of her tent, and to stretch forth her curtains, Isa 54:2.
|
| 14 |
Badger skins - So we translate it, but it should rather seem to have been some strong
sort of leather, (but very fine) for we read of the best sort of shoes made of it. Eze
16:10. |
| 15 |
Very particular directions are here given about the boards of the tabernacle, which
were to bear up the curtains. These had tenons which fell into the mortaises that were
made for them in silver bases. The boards were coupled together with gold rings at top and
bottom, and kept firm with bars that run through golden staples in every board. Thus every
thing in the tabernacle was very splendid, agreeable to that infant state of the church,
when such things were proper to possess the minds of the worshippers with a reverence of
the divine glory. In allusion to this, the new Jerusalem is said to be of pure gold, Rev
21:18. But the builders of the gospel church said, Silver and gold have we none;
and yet the glory of their building far exceeded that of the tabernacle. |
| 31 |
The veils are here ordered to be made, one for a partition between the holy place and
the most holy, which not only forbad any to enter, but so much as to look into the holiest
of all. Under that dispensation divine grace was veiled, but now we behold it with open
face. The apostle tells us, this veil, intimated that the ceremonial law could not make
the comers thereunto perfect. The way into the holiest was not made manifest while the
first tabernacle was standing; life and immortality lay concealed till they were brought
to light by the gospel, which was therefore signified by the rending of this veil at the
death of Christ. We have now boldness to enter into the holiest in all acts of devotion by
the blood of Jesus; yet such as obliges us to a holy reverence, and a humble sense of our
distance. Another veil was for the outward door of the tabernacle. Through this the
priests went in every day to minister in the holy - place, but not the people, Heb
9:6. This veil was all the defence the tabernacle had against thieves and robbers,
which might easily be broken through, for it could be neither locked nor bared, and the
abundance of wealth in it, one would think, might be a temptation. But by leaving it thus
exposed,
- The priests and Levites would be so much the more obliged to keep a strict watch upon
it: and,
- God would shew his care of his church on earth, though it be weak and defenceless, and
continually exposed. A curtain shall be (if God please to make it so) as strong a defence,
as gates of brass and bars of iron.
|
Chapter XXVII
In this chapter directions are given,
- Concerning the brazen altar, ver. 1 - 8.
- Concerning the court of the tabernacle, ver. 9 - 19.
- Concerning the oil for the lamp, ver. 20 - 21.
| 1 |
As God intended in the tabernacle to manifest his presence among his people, so there
they were to pay their devotions to him; not in the tabernacle itself, into that only the
priests entered as God's domestic servants, but in the court before the tabernacle, where,
as common subjects they attended. There an altar was ordered so be set up, to which they
must bring their sacrifices; and this altar was to sanctify their gifts; from hence they
were to present their services to God, as from the mercy - seat he gave his oracles to
them; and thus a communion was settled between God and Israel. |
| 2 |
The horns of it, were for ornament and for use; the sacrifices were bound with cords
to the horns of the altar, and to them malefactors fled for refuge. |
| 4 |
The grate was set into the hollow of the altar, about the middle of it, in which the
fire was kept, and the sacrifice burnt; it was made of net - work like a sieve, and hung
hollow, that the fire might burn the better, and that the ashes might fall through. Now,
this brazen altar was a type of Christ dying to make atonement for our sins. Christ
sanctified himself for his church as their altar, John 17:19, and by his
mediation sanctifies the daily services of his people. To the horns of this altar poor
sinners fly for refuge, and are safe in virtue of the sacrifice there offered. |
| 9 |
Before the tabernacle there was to be a court, enclosed with hangings of fine linen.
This court, according to the common computation, was 50 yards long, and 25 broad. Pillars
were set up at convenient distances, in sockets of brass, the pillars filleted with
silver, and silver tenterhooks in them, on which the linen hangings were fastened: the
hanging which served for the gate was finer than the rest. This court was a type of the
church, enclosed, and distinguished from the rest of the world; the inclosure supported by
pillars, noting the stability of the church hung with the clean linen, which is said to be
the righteousness of saints, Rev 19:8. Yet this court would contain but a few
worshippers; thanks be to God, now the inclosure is taken down; and there is room for all
that in every place call on the name of Christ. |
| 20 |
We read of the candlestick in the 25th chapter; here is order given for the keeping of
the lamps constantly burning in it. The pure oil signified the gifts and graces of the
Spirit, which are communicated to all believers from Christ the good olive, of whose
fulness we receive, Zech 4:11,12. The priests were to light the lamps, and to
tend them; to cause the lamp to burn always, night and day. Thus it is the work of
ministers to preach and expound the scriptures, which are as a lamp to enlighten the
church. This is to be a statute for ever, that the lamps of the word be lighted as duly as
the incense of prayer and praise is offered. |
Chapter XXVIII
In this and the following chapter care is taken about the priests that were to
minister in this holy place. In this chapter,
- He pitcheth upon the persons who should be his servants, ver. 1.
- He appoints their livery; their work was holy, and so must their garments be,
and answerable to the glory of the house which was now to be erected, ver. 2 - 5.
- He appoints the garments of his head - servant, the high - priest,
- An ephod and girdle, ver. 6 - 14.
- A breast - plate of judgement, ver. 16 - 29. in which must be put the Urim and Thummim,
ver. 30.
- The robe of the ephod, ver. 31 - 35.
- The mitre, ver. 36 - 39.
(2.) The garments of the inferior priests, ver. 40 - 43
| 1 |
Aaron and his sons - Hitherto every master of a family was priest to his own family.
But now the families of Israel began to be incorporated into a nation, and a tabernacle of
the congregation was to be erected, as a visible centre of their unity, it was requisite
there should be a publick priesthood instituted. Moses, who had hitherto officiated, and
is therefore reckoned among the priests of the Lord, Psa 99:6, had enough to
do as their prophet, to consult the oracle for them, and as their prince, to judge among
them. Nor was he desirous to ingross all the honours to himself, or to entail that of the
priesthood, which alone was hereditary, upon his own family; but was very well pleased to
see his brother Aaron invested with this office, and his sons after him; while (how great
soever he was) his sons after him would be but common Levites. It is an instance of the
humility of that great man, and an evidence of his sincere regard to the glory of God,
that he had so little regard to the preferment of his own family. Aaron, that had humbly
served as a prophet to his younger brother Moses, and did not decline the office, is now
advanced to be a priest to God. God had said to Israel in general, that they should be to
him a kingdom of priests; but because it was requisite that those who ministered at the
altar should give themselves wholly to the service, God here chose from among them one to
be a family of priests, the father and his four sons; and from Aaron's loins descended all
the priests of the Jewish church, whom we read of both in the Old Testament and in the
New. |
| 2 |
The priests garments were made for glory and beauty - Some of the richest materials
were to be provided, and the belt artists employed in making them, whose skill God, by a
special gift, would improve to a very high degree. Eminency, even in common arts, is a
gift of God; it comes from him, and, ought to be used for him. The garments appointed
were,
- Four, which both the high - priest and the inferior priests wore, viz. The linen
breeches, the linen coat, the linen girdle which fastened it to them, and the bonnet; that
which the high - priest wore is called a mitre.
- Four more which were peculiar to the high - priest, the ephod, with the curious girdle
of it, the breast - plate of judgment, the long robe, and the golden plate on his
forehead. These glorious garments, were appointed,
- That the priests themselves might be minded of the dignity of their office.
- That the people might thereby be possessed with a holy reverence of that God whose
ministers appeared in such grandeur.
- That the priests might be types of Christ, and of all Christians who have the beauty of
holiness put upon them.
|
| 6 |
The ephod, was the outmost garment of the high - priest; linen ephods were worn by the
inferior priests, but this, which the high - priest wore, was called a golden ephod,
because there was a great deal of gold woven into it. It was a short coat without sleeves,
buttoned close to him with a curious girdle of the same stuff. The shoulder pieces were
buttoned together with two precious stones set in gold, one on each shoulder. In allusion
to this, Christ our high priest appeared to John, girt about the paps with a golden
girdle, such as was the curious girdle of the ephod, Rev 1:13. Righteousness
is the girdle of his loins. He is girt with strength for the work of our salvation. And as
Aaron had the names of all Israel upon his shoulders in precious stones, so He presents to
himself and to his Father a glorious church, Eph 5:27. He bears them before
the Lord for a memorial, in token of his appearing before God as the representative of all
Israel, and an advocate for them. |
| 11 |
Ouches - Hollow places, such as are made in gold rings, to receive and hold the
precious stones. |
| 15 |
The most considerable of the ornaments of the high priest was this breast - plate, a
rich piece of cloth curiously wrought with gold and purple, two spans long, and a span
broad; so that, being doubled, it was a span square. In this breast - plate, the tribes of
Israel were recommended to God's favour in twelve precious stones. Some question whether
Levi had a precious stone with his name on or no; if not Ephraim and Manasseh were
reckoned distinct, as Jacob had said they should be, and the high priest himself being
head of the tribe of Levi, sufficiently represented that tribe. Aaron was to bear their
names for a memorial before the Lord continually, being ordained for men, to represent
them in things pertaining to God; herein typifying our great High Priest, who always
appears in the presence of God for us. The name of each tribe was engraven in a precious
stone, to signify how precious, in God's sight, believers are, and how honourable, Isa
43:4. The high priest had the names of the tribes both on his shoulders and on his
breast, noting both the power and the love with which our Lord Jesus interceeds for us.
How near should Christ's name lie to our hearts, since he is pleased to lay our names so
near his? And what a comfort is it to us, in all our addresses to God, that the great High
Priest of our profession has the names of all his Israel upon his breast, before the Lord,
for a memorial, presenting them to God? |
| 30 |
The Urim and Thummim - By which the will of God was made known in doubtful cases, was
put in this breast - plate, which is therefore called the breast - plate of judgment. Urim
and Thummim signify light and integrity: many conjectures there are among the learned what
they were: we have no reason to think they were any thing that Moses was to make, more
than what was before ordered; so that either God made them himself, and gave them to
Moses, for him to put into the breast - plate when other things were prepared; or, no more
is meant but a declaration of the farther use of what was already ordered to be made. The
words may be read thus, And thou shalt give, or add, to the breast - plate of judgment,
the illuminations and perfections, and they shall be upon the heart of Aaron - That is, he
shall be endued with a power of knowing and making known the mind of God in all difficult
cases relating either to the civil or ecclesiastical state. Their government was a
theocracy; God was their king, the high priest was, under God, their ruler, this Urim and
Thummim were his cabinet council: probably Moses wrote upon the breast - plate, or wove
into it, these words, Urim and Thummim, to signify, that the high - priest, having on him
this breast - plate, and asking council of God in any emergency, should be directed to
those measures, which God would own. If he were standing before the ark, probably he
received instructions from off the mercy - seat, as Moses did, Ex 25:22. If
he were at a distance from the ark, as Abiathar was when he enquired of the Lord for
David, 1Sam 23:6, then the answer was given either by a voice from heaven, or
by an impulse upon the mind of the high priest, which last is perhaps intimated in that
expression, he shall bear the judgment of the children of Israel upon his heart. This
oracle was of great use to Israel, Joshua consulted it. Num 27:21, and it is
likely, the judges after him. It was lost in the captivity, and never retrieved after. It
was a shadow of good things to come, and the substance is Christ. He is our oracle; by him
God in these last days, makes known himself and his mind to us. Divine revelation centers
in him, and comes to us through him; he is the light, the true light, the faithful
witness; and from him we receive the Spirit of truth, who leads into all truth. The
joining of the breast - plate to the ephod notes, that his prophetical office was founded
on his priesthood; and it was by the merit of his death that he purchased this honour for
himself, and this favour for us. It was the Lamb that had been slain that was worthy to
take the book and to open the seals. Rev 5:9. The judgment - The breast -
plate of judgment: That breast - plate which declared the judgment or mind of God to the
Israelites. |
| 31 |
The robe of the ephod - This was next under the ephod, and reached down to the knees,
without sleeves, and was put on over their head, having holes on the sides to put the arms
through, or, as Maimonides describes it, was not sewn together on the sides at all. The
hole on the top through which the head was put was carefully bound about, that it might
not tear in the putting on. The bells gave notice to the people in the outer court, when
he went into the holy place to burn incense, that they might then apply themselves to
their devotions at the same time, Luke 1:10, in token of their concurrence
with him, and their hopes of the ascent of their prayers to God in the virtue of the
incense he offered. Aaron must come near to minister in the garments that were appointed
him, that he die not. 'Tis at his peril if he attend otherwise than according to the
institution. |
| 32 |
An habergeon - A coat of armour. |
| 33 |
Pomegranates - The figures of Pomegranates, but flat and embroidered. |
| 36 |
On the golden plate fixed upon Aaron's forehead, like an half coronet, reaching, as
the Jews say, from ear to ear, must be engraven, Holiness to the Lord - Aaron must hereby
be minded, that God is holy, and that his priests must be holy. The high priest must be
consecrated to God, and so must all his ministrations. All that attend in God's house must
have holiness to the Lord engraven upon their foreheads, that is, they must he holy,
devoted to the Lord, and designing his glory in all they do. This must appear in their
forehead, in an open profession of their relation to God, as those that are not ashamed to
own it, and in a conversation answerable to it. It must likewise be engraven like the
engravings of a signet, so deep, so durable; not painted, so as it may he washed off, but
sincere and lasting. |
| 38 |
Aaron must have this upon his forehead, that he may bear the iniquity of the holy
things, and that they may be accepted before the Lord - Herein he was a type of Christ,
the great Mediator between God and man. Thro' him what is amiss in our services is
pardoned: even this would be our ruin, if God should enter into judgment with us: but
Christ our high priest bears this iniquity; bears it for us, so as to bear it from us.
Thro' him likewise what is good is accepted; our persons, our performances are pleasing to
God upon the account of Christ's intercession, and not otherwise. His being holiness to
the Lord, recommends all those to the divine favour that believe in him. Having such a
high priest, we come boldly to the throne of grace. |
| 39 |
The embroidered coat of fine linen - Was the innermost of the priestly garments, it
reached to the feet, and the sleeves to the wrists, and was bound to the body with a
girdle or sash of needlework. The mitre or diadem was of linen, such as kings anciently
wore in the east, typifying the kingly office of Christ. |
| 43 |
It shall be a statute for ever - That is, It is to continue as long as the priesthood
continues. And it is to have its perpetuity in the substance, of which these things were
the shadows. |
Chapter XXIX
Orders are given in this chapter,
- Concerning the consecration of the priests, and the sanctification of the
altar, ver. 1 - 37.
- Concerning the daily sacrifice, ver. 38 - 41. To which gracious promises are
annexed, ver. 42 - 46.
| 4 |
They were to be consecrated at the door of the tabernacle - God was pleased to dwell
in the tabernacle, the people attending in the courts, so that the door between the court
and the tabernacle was the fittest place for them to be consecrated in, who were to
mediate between God and man, and to stand between both, and lay their hands (as it were)
upon both. Here they were to be washed, signifying that they must be clean who bear the
vessels of the Lord, Isa 52:11. And they were to be clothed with the holy
garments, to signify that it was not sufficient for them to put away the pollutions of
sin, but they must put on the graces of the Spirit, be clothed with righteousness, Psa
132:9. They must be girded, as men prepared and strengthened for their work; and
they must be robed and crowned, as men that counted their work and office their true
honour. |
| 7 |
The high priest was to be anointed with the holy anointing oil - That the church might
be filled with the sweet favour of his administrations, and in token of the pouring out of
the Spirit upon him, to qualify him for his work. |
| 10 |
There must be a sin - offering, to make atonement for them. The law made them priests
that had infirmity; and therefore they must first offer for their own sin, before they
could make atonement for the people, Heb 7:27,28. They were to put their hand
on the head of their sacrifice; confessing that they deserved to die for their own sin,
and desiring that the killing of the beast might be accepted as a vicarious satisfaction.
It was used as other sin - offerings were; only, whereas the flesh of other sin -
offerings was eaten by the priests, in token of the priests taking away the sin of the
people, this was appointed to be all burnt without the camp, to signify the imperfection
of the legal dispensation, for the sins of the priests themselves could not be taken away
by those sacrifices, but they must expect a better high priest, and a better sacrifice. |
| 15 |
There must be a burnt - offering, a ram wholly burnt, in token of the dedication of
themselves wholly to God, as living sacrifices, kindled with the fire, and ascending in
the flame of holy love. This sin - offering must be offered, and then the burnt -
offering, for till guilt be removed no acceptable service can be performed. |
| 19 |
There must be a peace - offering; it is called the ram of consecration, because there
was more in this, peculiar to the occasion, than in the other two. In the burnt - offering
God had the glory of their priesthood, in this they had the comfort of it. And in token of
a mutual covenant between God and them, the blood of this sacrifice was divided between
God and them, part of the blood was sprinkled upon the altar round about, and part upon
them, upon their bodies, and upon their garments. Thus the benefit of the expiation made
by the sacrifice was applied and assured to them, and their whole selves from head to foot
sanctified to the service of God. The blood was put upon the extreme parts of the body, to
signify, that it was all as it were enclosed and taken in for God, the tip of the ear, and
the great toe not excepted. And the blood and oil signified the blood of Christ, and the
graces of the Spirit, which constitute and compleat the beauty of holiness, and recommend
us to God. The flesh of the sacrifice, with the meat - offering annexed to it, was
likewise divided between God and them, that (to speak with reverence) God and they might
feast together, in token of friendship and fellowship. |
| 22 |
Part of it was to be first waved before the Lord, and then burnt upon the altar, these
were first put into the hands of Aaron to be waved to and fro in token of their being
offered to God, and then they were to be burnt upon the altar, for the altar was to devour
God's part of the sacrifice. Thus God admitted Aaron and his sons to wait at his table,
taking the meat of his altar from their hands. Here, in a parenthesis as it were, comes in
the law concerning the priests part of the peace - offerings afterwards, the breast and
shoulder, which were now divided; Moses had the breast, and the shoulder was burnt on the
altar with God's part. |
| 31 |
The other part of the flesh of the ram, and of the bread, Aaron and his sons were to
eat at the door of the tabernacle, to signify that he not only called them servants but
friends. He supped with them, and they with him. Their eating of the things wherewith the
atonement was made, signified their receiving the atonement, their thankful acceptance of
the benefit of it, and their joyful communion with God thereupon. |
| 35 |
Seven days shalt thou consecrate them - Though all the ceremonies were performed on
the first day, yet, they were not to look upon their consecration as compleated till the
seven days end, which put a solemnity upon their admission, and a distance between this
and their former state, and obliged them to enter upon their work with a pause, giving
them time to consider the weight of it. This was to be observed in after ages: he that was
to succeed Aaron in the high priesthood, must put on the holy garments seven days
together, in token of a deliberate advance into his office, and that one sabbath might
pass over him, in his consecration. Every day of the seven, in this first consecration, a
bullock was to be offered for a sin - offering, which was to intimate,
- That though atonement was made, yet they must still keep up a penitent sense of sin, and
often repeat the confession of it.
- That those sacrifices which were thus offered day by day, could not make the comers
there unto perfect, for then they would have ceased to be offered; Heb 10:1,2.
They must therefore expect the bringing in of a better hope. Now this consecration of the
priests was a shadow of good things to come.
- Our Lord Jesus is the great high priest of our profession, called of God to be so
consecrated for evermore, anointed with the Spirit above his fellows, whence he is called
Messiah, the Christ; clothed with the holy garments, even with glory and beauty;
sanctified by his own blood, not that of bullocks and rams.
- All believers are spiritual priests, to offer spiritual sacrifices,
1Pet 2:5, washed in the blood of Christ, and so made to our God priests, Rev
1:5,6. They also are clothed with the beauty of holiness, and have received the
anointing, 1John 2:27. His blood sprinkled upon the conscience, purgeth it
from dead works, that they may, as priests, serve the living God. The Spirit of God is
called the finger of God (Lu 11:20, compared with Mt 12:28,) and
by him the merit of Christ is effectually applied to our souls, as here Moses with his
finger was to put the blood upon Aaron. It is likewise intimated that gospel ministers are
to be solemnly set apart to the work of the ministry with great deliberation and
seriousness, both in the ordainers, and in the ordained, as those that are employed in a
great work, and intrusted with a great charge.
|
| 36 |
The consecration of the altar, seems to have been coincident with that of the priests;
and the sin - offerings, which were offered every day for seven days together, had
reference to the altar, as well as the priests. And atonement was made for the altar. The
altar was also sanctified, not only set apart itself to a sacred use, but made so holy as
to sanctify the gifts that were offered upon it, Mt 23:19. Christ is our
altar, for our sakes he sanctified himself, that we and our performances might be
sanctified and recommended to God, John 17:19. |
| 38 |
This daily service, a lamb offered upon the altar every morning, and every evening,
typified the continual intercession which Christ ever lives to make in the virtue of his
satisfaction for the continual sanctification of his church: though he offered himself
once for all, yet that one offering thus becomes a continual offering. And this teaches us
to offer up to God the spiritual sacrifices of prayer and praise every day, morning and
evening, in humble acknowledgment of our dependence upon him, and our obligations to him. |
| 40 |
A tenth deal, or tenth part of an Ephah, is about three quarts. A hin is five quarts. |
Chapter XXX
Moses in this chapter farther instructed,
- Concerning the altar of incense, ver. 1 - 10.
- Concerning the ransom money, which the Israelites were to pay when they were numbered,
ver. 11 - 16.
- Concerning the laver of brass, ver. 17 - 21.
- Concerning the anointing oil, ver. 22 - 33.
- Concerning the incense and perfume, which was to be burned on the golden altar, ver. 34
- 38.
| 1 |
The altar of incense was to be about a yard high, and half a yard square, with horns
at the corners, a golden cornish round it, with rings and staves of gold for the
convenience of carrying it, Ex 30:1 - 5. It doth not appear that there was
any grate to this altar for the ashes to fall into, that they might be taken away; but
when they burn incense, a golden censer was brought, with coals in it, and placed upon the
altar, and in that censer the incense was burnt, and with it all the coals were taken
away, so that no coals or ashes fell upon the altar. The altar of incense in Ezekiel's
temple is double to what it is here, Eze 41:22, and it is there called an
altar of wood, and there is no mention of gold, to signify that the incense in gospel
times should be spiritual, the worship plain, and the service of God enlarged. It was
placed before the veil, on the outside of that partition, but before the mercy - seat,
which was within the veil. For though he that ministered at that altar could not see the
mercy - seat, the veil interposing, yet he must look towards it, and direct his incense
that way, to teach us, that though we cannot with our bodily eyes see the throne of grace,
that blessed mercy - seat, yet we must in prayer by faith set ourselves before it, direct
our prayer and look up. |
| 7 |
Aaron was to burn sweet incense upon this altar every morning and every evening, which
was intended not only to take away the ill smell of the flesh that was burnt daily on the
brazen altar, but for the honour of God, and to shew the, acceptableness of his people's
services to him. As by the offerings on the brazen altar satisfaction was made for what
had been done displeasing to God, so by the offering on this what they did well was, as it
were, recommended to the divine acceptance. |
| 10 |
This altar was purified with the blood of the sin - offering put upon the horns of it
every year, upon the day of atonement. See Lev 16:18,19. The high priest was
to take this in his way as he came out from the holy of holies. This was to intimate, that
the sins of the priests who ministered at this altar, and of the people for whom they
ministered, put a ceremonial impurity upon it, from which it must be cleansed by the blood
of atonement. This altar typified the mediation of Christ: the brazen altar in the court
was a type of Christ dying on earth; the golden altar in the sanctuary was a type of
Christ interceding in heaven. This altar was before the mercy - seat, for Christ always
appears in the presence of God for us; and his intercession is unto God of a sweet
smelling savour. And it typified the devotions of the saints, whose prayers are said to be
set forth before God as incense, Psa 141:2. As the smoke of the incense
ascended, so must our desires, being kindled with the fire of holy love. When the priest
was burning incense the people were praying, Luke 1:10, to signify that
prayer is the true incense. This incense was a perpetual incense, for we must pray always.
The lamps were dressed or lighted at the same time that the incense was burnt, to teach us
that the reading of the scriptures (which are our light and lamp) is a part of our daily
work, and should ordinarily accompany our prayers and praises. The devotions of sanctified
souls are well - pleasing to God, of a sweet - smelling savour; the prayers of saints are
compared to sweet odours, Rev 5:8, but it is the incense which Christ adds to
them that makes them acceptable; and his blood that atones for the guilt which cleaves to
our best services. Yet if the heart and life be not holy, even incense is an abomination, Isa
1:13. |
| 11 |
Perhaps the repetition of those words, the Lord spake unto Moses, here and afterwards,
Ex 30:17,22,34, intimates, that God did not deliver these precepts to Moses,
in a continued discourse, but with many intermissions, giving him time either to write
what was said to him, or at least to charge his memory with it. |
| 12 |
Some think this refers only to the first numbering of them, when the tabernacle was
set up, and that this tax was to make up what was wanting in the voluntary contributions.
Others think it was to be always when the people were numbered; and that David offended in
not demanding it when he numbered the people. But many of the Jewish writers are of
opinion, it was to be an annual tribute; only it was begun when Moses first numbered the
people. This was that tribute - money which Christ paid lest he should offend his
adversaries. The tribute to be paid was half a shekel, about fifteen - pence of our money.
In other offerings men were to give according to their ability, but this, which was the
ransom of the soul, must be alike for all; for the rich have as much need of Christ as the
poor, and the poor are as welcome to him as the rich. And this was to be paid as a ransom
of the soul, that there might be no plague among them - Hereby they acknowledged that they
received their lives from God, that they had forfeited their lives to him, and that they
depended upon his power and patience for the continuance of them; and thus they did homage
to the God of their lives, and deprecated those plagues which their sins had deserved.
This money was employed in the service of the tabernacle; with it they bought sacrifices,
flour, incense wine, oil, fuel, salt, priests garments, and all other things which the
whole congregation was interested in. |
| 18 |
The laver, or font was a large vessel, that would contain a good quantity of water.
The foot of brass, it is supposed, was so contrived as to receive the water, which was let
out of the laver, by spouts or cocks. They then had a laver for the priests only to wash
in, but to us now there is a fountain opened for Judah and Jerusalem, Zech 13:1,
an inexhaustible fountain of living water, so that it is our own fault if we remain in our
pollution. Aaron and his sons were to wash their hands and feet at this laver every time
they went in to minister. For this purpose clean water was put into the laver, fresh every
day. Though they washed themselves ever so clean at their own houses, that would not
serve, they must wash at the laver. This was designed, to teach them purity in all their
ministrations, and to possess them with a reverence of God's holiness, and a dread of the
pollutions of sin. They must not only wash and be made clean when they were first
consecrated, but they must wash and be kept clean, whenever they went in to minister. He
only shall stand in God's holy place that hath clean hands and a pure heart, Psa
24:3,4. And it was to teach us, who are daily to attend upon God, daily to renew
our repentance for sin, and our believing application of the blood of Christ to our souls
for remission. |
| 23 |
Interpreters are not agreed concerning these ingredients: the spices, which were in
all near half a hundred weight, were to be infused in the oil, which was to be about five
or six quarts, and then strained out, leaving an admirable smell in the oil. With this oil
God's tent and all the furniture of it were to be anointed; it was to be used also in the
consecration of the priests. It was to be continued throughout their generations, Ex
30:31. Solomon was anointed with it, 1Kings 1:39, and some other of
the kings, and all the high priests, with such a quantity of it, as that it ran down to
the skirts of the garments; and we read of the making it up, 1Chron 9:30. Yet
all agree that in the second temple there was none of this holy oil, which was probably
owing to a notion they had, that it was not lawful to make it up; Providence over - ruling
that want as a presage of the better unction of the Holy Ghost in gospel - times, the
variety of whose gifts was typified by these sweet ingredients. |
| 34 |
The incense which was burned upon the golden altar was prepared of sweet spices
likewise, though not so rare and rich as those which the anointing oil was compounded of.
This was prepared once a year, (the Jews say) a pound for each day of the year, and three
pound over for the day of atonement. When it was used it was to be beaten very small; thus
it pleased the Lord to bruise the Redeemer, when he offered himself for a sacrifice of a
sweet smelling savour. Concerning both these preparations the same law is here given, that
the like should not be made for any common use. Thus God would preserve in the peoples
minds a reverence for his own institutions, and teach us not to profane or abuse any thing
whereby God makes himself known. |
Chapter XXXI
In this chapter,
- God appoints what workmen should be employed in the building and furnishing the
tabernacle, ver. 1 - 11.
- He repeats the law of the sabbath, ver. 12 - 17.
- He delivers to Moses the two tables of the testimony, ver. 18.
| 2 |
See I have called Bezaleel, the grandson of Hur, probably that Hur who had helped to
hold up Moses's hand, Ex 17:10 - 12, and was at this time in commission with
Aaron for the government of the people in the absence of Moses. Aholiab of the tribe of
Dan is appointed next to Bezaleel, and partner with him. Hiram, who was the head - workman
in the building of Solomon's temple, was also of the tribe of Dan, 2Chron 2:14.
|
| 3 |
And I have filled him with the spirit of God; and Ex 31:6. In the hearts
of all that are wise - hearted I have put wisdom. Skill in common employments is the gift
of God; It is he that puts even this wisdom into the inward parts, Job 38:36.
He teacheth the husbandman discretion, Isa 28:26, and the tradesman too, and
he must have the praise of it. |
| 13 |
It is a sign between me and you - The institution of the sabbath was a great instance
of God's favour, and a sign that he had distinguished them from all other people: and
their religious observance of it, was a great instance of their duty to him. God, by
sanctifying this day among them, let them know that he sanctified them, and set them apart
for his service, otherwise he would not have revealed to them his holy sabbaths to be the
support of religion among them. The Jews by observing one day in seven, after six days
labour, testified that they worshipped the God that made the world in six days, and rested
the seventh; and so distinguished themselves from other nations, who having first lost the
sabbath, the memorial of the creation, by degrees lost the knowledge of the creator, and
gave the creature the honour due to him alone. |
| 14 |
It is holy unto you - That is, it is designed for your benefit as well as for God's
honour; it shall be accounted holy by you. |
| 15 |
It is the sabbath of rest, holy to the Lord - It is separated from common use, for the
service of God; and by the observance of it we are taught to rest from worldly pursuits,
and devote ourselves, and all we are, have, and can do, to God's glory. |
| 16 |
It was to be observed throughout their generations, in every age, for a perpetual
covenant - This was to be one of the most lasting tokens of the covenant between God and
Israel. |
| 17 |
On the seventh day he rested - And as the work of creation is worthy to be thus
commemorated, so the great Creator is worthy to be thus imitated, by a holy rest the
seventh day. |
| 18 |
These tables of stone, were not prepared by Moses, but probably by the ministry of
angels. They were written with the finger of God - That is, by his will and power
immediately, without the use of any instrument. They were written in two tables, being
designed to direct us in our duty, towards God, and towards man. And they were called
tables of testimony, because this written law testified the will of God concerning them,
and would be a testimony against them if they were disobedient. |
Chapter XXXII
Here is,
- The sin of Israel, and Aaron particularly in making the golden calf, ver. 1 -
4. and worshipping it, ver. 5, 6.
- The notice which God gave of this to Moses, who was now in the mount with him,
ver. 7, 8. and the sentence of his wrath against them, ver. 9, 10.
- The intercession which Moses made for them, ver. 11, 12, 13. and the prevalency
of that intercession, ver 14.
- His coming down from the mount, and being an eye witness of their idolatry,
ver. 15 - 19. in detestation of which he broke the tables, ver. 19. and burnt the golden
calf, ver. 20.
- The examination of Aaron about it, ver. 21 - 24.
- Execution done upon the ringleaders in the idolatry, ver. 25 - 29.
- The further intercession Moses made, to turn away the wrath of God from them,
ver. 30 - 32. and a reprieve granted thereupon, reserving them for a further reckoning,
ver. 33 - 35.
| 1 |
Up, make us gods which shall go before us. They were weary of waiting for the promised
land. They thought themselves detained too long at mount Sinai. They had a God that stayed
with them, but they must have a God to go before them to the land flowing with milk and
honey. They were weary of waiting for the return of Moses: As for this Moses, the man that
brought us up out of Egypt, we know not what is become of him - Observe how slightly they
speak of his person, this Moses: And how suspiciously of his delay, we know not what is
become of him. And they were weary of waiting for a divine institution of religious
worship among them, so they would have a worship of their own invention, probably such as
they had seen among the Egyptians. They say, make us gods which shall go before us. Gods!
How many would they have? Is not one sufficient? And what good would gods of their own
making do them? They must have such Gods to go before them as could not go themselves
farther than they were carried! |
| 2 |
And Aaron said break off the golden ear - rings - We do not find that he said one word
to discountenance their proposal. Some suppose, that when Aaron bid them break off their
ear - rings, he did it with design to crush the proposal, believing that, though their
covetousness would have let them do it, yet their pride would not have suffered them to
part with them. |
| 3 |
And all the people brake off their ear - rings - Which Aaron melted down, and, having
a mold prepared, poured the melted gold into it, and then produced it in the shape of an
ox or calf, giving it some finishing strokes with a graving tool. |
| 5 |
And Aaron built an altar before it, and proclaimed a feast - A feast of dedication;
yet he calls it a feast to Jehovah; for, as brutish as they were, they did not design to
terminate their adoration in the image; but they made it for a representation of the true
God, whom they intended to worship in and through this image. And yet this did not excuse
them from gross idolatry, no more than it will excuse the Papists, whose plea it is, that
they do not worship the image, but God by the image; so making themselves just such
idolaters as the worshippers of the golden calf, whose feast was a feast to Jehovah, and
proclaimed to be so, that the most ignorant and unthinking might not mistake it. |
| 6 |
And they rose up early on the morrow, and offered sacrifice to this new made deity.
And the people sat down to eat and drink of the remainder of what was sacrificed, and then
rose up to play - To play the fool, to play the wanton. It was strange that any of the
people, especially so great a number of them, should do such a thing. Had they not, but
the other day, in this very place, heard the voice of the Lord God speaking to them out of
the midst of the fire, Thou shalt not make to thyself any graven image? - Yet They made a
calf in Horeb, the very place where the law was given It was especially strange that Aaron
should be so deeply concerned, should make the calf and proclaim the feast! Is this Aaron
the saint of the Lord! Is this he that had not only seen, but had been employed in
summoning the plagues of Egypt, and the judgments executed upon the gods of the Egyptians?
What! And yet himself copying out the abandoned idolatries of Egypt? How true is it, that
the law made them priests which had infirmity, and needed first to offer for their own
sins? |
| 8 |
They have turned aside quickly - Quickly after the law was given them, and they had
promised to obey it; quickly after God had done such great things for them, and declared
his kind intentions to do greater. |
| 9 |
It is a stiff - necked people - Unapt to come under the yoke of the divine law, averse
to all good, and prone to evil, obstinate to the methods of cure. |
| 10 |
Let me alone - What did Moses, or what could he do, to hinder God from consuming them?
When God resolves to abandon a people, and the decree is gone forth, no intercession can
prevent it. But God would thus express the greatness of his displeasure, after the manner
of men, who would have none to interceed for those they resolve to be severe with. Thus
also he would put an honour upon prayer, intimating, that nothing but the intercession of
Moses could save them from ruin, that he might be a type of Christ, by whose mediation
alone God would reconcile the world unto himself. |
| 11 |
And Moses besought the Lord his God - If God would not be called the God of Israel,
yet he hoped he might address him as his own God. Now Moses is standing in the gap to turn
away the wrath of God. Psa 106:23. He took the hint which God gave him when
he said, Let me alone, which, though it seemed to forbid his interceding, did really
encourage it, by shewing what power the prayer of faith hath with God. |
| 12 |
Turn from thy fierce wrath - Not as if he thought God were not justly angry, but he
begs that he would not be so greatly angry as to consume them. Let mercy rejoice against
judgment; repent of this evil - Change the sentence of destruction into that of
correction, against thy people which thou broughtest up out of Egypt - For whom thou hast
done so great things? Wherefore should the Egyptians say, For mischief did he bring them
out - Israel is dear to Moses, as his kindred, as his charge; but it is the glory of God
that he is most concerned for. If Israel could perish without any reproach to God's name,
Moses could persuade himself to sit down contented; but he cannot bear to hear God
reflected on; and therefore this he insists upon, Lord, What will the Egyptians say? They
will say, God was either weak, and could not, or fickle, and would not compleat the
salvation he begun. |
| 13 |
Remember Abraham - Lord, if Israel be cut off, what will become of the promise? |
| 14 |
And the Lord repented of the evil he thought to do - Though he designed to punish
them, yet he would not ruin them. See here, the power of prayer, God suffers himself to be
prevailed with by humble believing importunity. And see the compassion of God towards poor
sinners, and how ready he is to forgive. |
| 15 |
On both their sides - Some on one table and some on the other, so that they were
folded together like a book, to be deposited in the ark. |
| 16 |
The writing of God - Very probably the first writing in the world. |
| 19 |
He saw the calf, and the dancing, and his anger waxed hot - It is no breach of the law
of meekness to shew our displeasure at wickedness. Those are angry and sin not, that are
angry at sin only. Moses shewed himself angry, both by breaking the tables, and burning
the calf, that he might by these expressions of a strong passion awaken the people to a
sense of the greatness of their sin. He broke the tables before their eyes, as it is Deu
9:17, that the sight of it might fill them with confusion when they saw what
blessings they had lost. The greatest sign of God's displeasure against any people is his
taking his law from them. |
| 20 |
He burnt the calf - Melted it down, and then filed it to dust; and that the powder to
which it was reduced might he taken notice of throughout the camp, he strawed it upon the
water which they all drank of. That it might appear that an idol is nothing in the world,
he reduced this to atoms, that it might be as near nothing as could be. |
| 21 |
What did this people unto thee - He takes it for granted that it must needs be
something more than ordinary that prevailed with Aaron to do such a thing? Did they
overcome thee by importunity, and hadst thou so little resolution as to yield to popular
clamour! Did they threaten to stone thee, and couldest not thou have opposed God's
threatenings to theirs? |
| 23 |
They said, make us Gods - It is natural to us to endeavour thus to transfer our guilt.
He likewise extenuates his own share in the sin, as if he had only bid them break off
their gold, intending but to make a hasty essay for the present, and childishly insinuates
that when he cast the gold into the fire, it came out either by accident, or by the magic
art of some of the mixt multitude (as the Jewish writers dream) in this shape. This was
all Aaron had to say for himself, and he had better have said nothing, for his defence did
but aggravate his offence; and yet as sin did abound, grace did much more abound. |
| 25 |
The people were naked - Stript of their armour, and liable to insults. |
| 26 |
Then Moses stood in the gate of the camp, the place of judgment; and said, Who is on
the Lord's side? - The idolaters had set up the golden calf for their standard, and now
Moses sets up his in opposition to them. |
| 27 |
Slay every man his brother - That is, Slay all those that you know to have been active
for the making and worshipping of the golden calf, though they were your nearest relations
or dearest friends. Yet it should seem they were to slay those only whom they found abroad
in the street of the camp; for it might be hoped that those who were retired into their
tents were ashamed of what they had done. |
| 28 |
And there fell of the people that day about three thousand men - Probably these were
but few in comparison with the many that were guilty; but these were the men that headed
the rebellion, and were therefore picked out to be made examples of; for terror to others.
|
| 31 |
Oh, this people have sinned a great sin - God had first told him of it, Ex 32:7,
and now he tells God of it by way of lamentation. He doth not call them God's people, he
knew they were unworthy to be called so, but this people. This treacherous ungrateful
people, they have made them gods of gold. |
| 32 |
If not - If the decree be gone forth, and there is no remedy but they must be ruined,
blot me, I pray thee out of the book which thou hast written - That is, out of the book of
life. If all Israel must perish, I am content to perish with them. This expression may be
illustrated from Rom 9:3. For I could wish myself to be an anathema from
Christ, for my brethren's sake. Does this imply no more than not enjoying Canaan? Not that
Moses absolutely desired this, but only comparatively expresses his vehement zeal for
God's glory, and love to his people, signifying, that the very thought of their
destruction, and the dishonour of God, was so intolerable to him, that he rather wishes,
if it were possible, that God would accept of him, as a sacrifice in their stead, and by
his utter destruction, prevent so great a mischief. |
| 33 |
Whosoever hath sinned, him will I blot out of my book - The soul that sins shall die,
and not the innocent for the guilty. |
| 34 |
My angel shall go before them - Some created angel that was employed in the common
services of his kingdom, which intimated that they were not to expect any thing for the
future to be done for them out of the common road of providence. When I visit - Hereafter
he shall see cause to punish them for other sins, I will visit for this among the rest.
From hence the Jews have a saying, that from hence - forward no judgment fell upon Israel,
but there was in it an ounce of the powder of the golden calf. |
| 35 |
And the Lord plagued the people - Probably by the pestilence, or some other infectious
disease. Thus Moses prevailed for a mitigation of the punishment, but could not wholly
turn away the wrath of God. |
Chapter XXXIII
In this chapter we have a further account of the mediation of Moses between God and
Israel.
- He brings a very humbling message from God to them, ver. 1, 2, 3, 5. which has
a good effect upon then, ver. 4, 6.
- He settles a correspondence between God and them; and both God and the people
signify their approbation of that correspondence, God by descending in a cloudy pillar,
and the people by worshipping at the tent - doors, ver. 7 - 12.
- He is earnest with God in prayer, and prevails.
- For a promise of his presence with the people, ver. 12 - 17.
- For a sight of his glory for himself, ver. 18 - 23.
| 5 |
I will come up - As if he had said, ye deserve that I should do so. Put off thine
ornaments, that I may know what to do with thee - That is, put thyself into the posture of
a penitent, that the dispute may be determined in thy favour, and mercy may rejoice
against judgment. |
| 6 |
And Israel stript themselves of their ornaments, by the mount; or, as some read it, at
a distance from the mount - Stand afar off, like the publican, Luke 18:13.
God bid them lay aside their ornaments, and they did so; both to shew in general their
deep mourning, and in particular to take a holy revenge upon themselves for giving their
ear - rings to make the golden calf of. |
| 7 |
And Moses took the tabernacle - The tent wherein he gave audience, heard causes, and
inquired of God, and pitched it without, afar off from the camp - To signify to them that
they were unworthy of it. Perhaps this tabernacle was a model of the tabernacle that was
afterwards to be erected, a hasty draught from the pattern shewed him in the mount,
designed for direction to the workman, and used in the mean time as a tabernacle of
meeting between God and Moses about public affairs. |
| 8 |
And when Moses went out to the tabernacle, the people looked after him - In token of
their respect to him whom before they had slighted, and their dependence upon his
mediation. By this it appeared, that they were full of concern what would be the issue. |
| 10 |
And when they saw the cloudy pillar, that symbol of God's presence, give Moses the
meeting, they all worshipped every man at his tent door - Thereby they signified, Their
humble adoration of the divine majesty. Their thankfulness to God, that he was pleased to
shew them this token for good, for if he had been pleased to kill them he would not have
shewed them such things as these. And their hearty concurrence with Moses as their
advocate, in every thing he should promise for them. |
| 11 |
And the Lord spake to Moses face to face as a man speaketh to his friend - Which
intimates not only that God revealed himself to Moses with greater clearness than to any
other of the prophets, but also with greater expressions of particular kindness than to
any other. He spake not as a prince to a subject, but as a man to his friend, whom he
loves, and with whom he takes sweet counsel. And he turned again into the camp - To tell
the people what hopes he had of bringing this business to a good issue. But because he
intended speedily to return to the tabernacle, he left Joshua there. |
| 12 |
Moses now returned to the door of the tabernacle, as an important supplicant for two
favours, and prevails for both: herein he was a type of Christ the great intercessor, whom
the Father heareth always. He is earnest with God for a grant of his presence with Israel
in the rest of their march to Canaan. Thou sayst, bring up this people - Lord, it is thou
thyself that employest me, and wilt thou not own me? I am in the way of my duty, and shall
I not have thy presence with me in that way? Yet, Thou hast said, I know thee by name, as
a particular friend, and thou hast also found grace in my sight, above any other. |
| 13 |
Now therefore, if I have found grace in thy sight, shew me thy way - What favour God
had expressed to the people they had forfeited the benefit of; and therefore Moses lays
the stress of his plea upon what God had said to him. By this therefore he takes hold on
God, Lord, if thou wilt do any thing for me, do this for the people. Thus our Lord Jesus,
in his intercession, presents himself to the Father, as one in whom he is always well -
pleased, and so obtains mercy for us with whom he is justly displeased, Shew me thy way,
that I may know thee, that I may find grace in thy sight - He insinuates that the people
also, though most unworthy, yet were in some relation to God; consider that this nation is
thy people; a people that thou hast done great things for, redeemed to thyself, and taken
into covenant with thyself; Lord, they are thy own, do not leave them. |
| 15 |
And he said, If thy presence go not with me, carry us not up hence - He speaks as one
that dreaded the thought of going forward without God's presence. |
| 16 |
Wherein shall it be known to the nations that have their eyes upon us, that I, and thy
people, have found grace in thy sight; so as to be separated from all people upon earth?
Is it not that thou goest with us? Nothing short of that can answer these characters. |
| 17 |
I will do this thing also that thou hast spoken - See the power of prayer! See the
riches of God's goodness! See in type the prevalency of Christ's intercession, which he
ever lives to make for all those that come to God by him! And the ground of that
prevalency, is purely in his own merit, it is because thou hast found grace in my sight.
And now God is perfectly reconciled to them, and his presence in the pillar of cloud
returns to them. |
| 18 |
I beseech thee shew me thy glory - Moses had lately been in the mount with God, and
had had as intimate communion with God, as ever any man had on this side heaven, and yet
he is still desiring a farther acquaintance. Shew me thy glory - Make me to see it; so the
word is: make it some way or other visible, and enable me to bear the sight of it. Not
that he was so ignorant as to think God's essence could be seen with bodily eyes, but
having hitherto only heard a voice out of a pillar of cloud or fire, he desired to see
some representation of the divine glory, such as God saw fit to gratify him with. |
| 20 |
Thou canst not see my face - A full discovery of the glory of God would quite
overpower the faculties of any mortal man. I will make all my goodness pass before thee -
He had given him wonderful instances of his goodness in being reconciled to Israel; but
that was only goodness in the stream, he would shew him goodness in the spring. This was a
sufficient answer to his request: Shew me thy glory, saith Moses; I will shew thee my
goodness, saith God. God's goodness is his glory; and he will have us to know him by the
glory of his mercy, more than by the glory of his majesty. And I will be gracious to whom
I will be gracious - In bestowing his gifts, and is not debtor to any, nor accountable to
any; all his reasons of mercy are fetched from within himself, not from any merit in his
creatures, and I will shew mercy on whom I will shew mercy - For his grace is always free.
He never damns by prerogative, but by prerogative he saves. |
| 22 |
I will put thee in a cleft of the rock - In that he was to be sheltered from the
dazzling light, and devouring fire of God's glory. This was the rock in Horeb, out of
which water was brought, of which it is said, That rock was Christ, 1Cor 10:4.
'Tis in the clefts of this rock that we are secured from the wrath of God, which otherwise
would consume us: God himself will protect those that are thus hid: and it is only through
Christ that we have the knowledge of the glory of God. None can see that to their comfort,
but those that stand upon this rock, and take shelter in it. |
| 23 |
And I will take away my hand - Speaking after the manner of men. And thou shalt see my
back - parts - The face in man is the seat of majesty, and men are known by their faces,
in them we take a full view of men; that sight of God Moses might not have, but such a
sight as we have of a man who is gone past us, so that we only see his back. Now Moses was
allowed to see this only, but when he was a witness to Christ's transfiguration, he saw
his face shine as the sun. |
Chapter XXXIV
Four instances of the return of God's favour we have in this chapter.
- The orders he gives to Moses to come up to the mount the next morning, and
bring two tables of stone with him, ver. 1 - 4.
- His meeting him there, and the proclamation of his name, ver. 6 - 9.
- The instructions he gave him there, and his converse with him forty days, ver.
10 - 28.
- The honour he put upon him when he sent him down with his face shining, ver. 29
- 35. In all which God dealt with Moses as a mediator between him and Israel, and a type
of the great Mediator.
| 1 |
Moses must prepare for the renewing of the tables. Before God himself provided the
tables, and wrote on them; now Moses must hew him out the tables, and God would only write
upon them. When God was reconciled to them, he ordered the tables to be renewed, and wrote
his law in them, which plainly intimates to us, that even under the gospel (of which the
intercession of Moses was typical) the moral law should continue to oblige believers.
Though Christ has redeemed us from the curse of the law, yet not from the command of it,
but still we are under the law to Christ. When our Saviour in his sermon on the mount
expounded the moral law, and vindicated it from the corrupt glosses with which the scribes
and Pharisees had broken it, he did in effect renew the tables, and make them like the
first; that is, reduce the law to its primitive sense and intention. |
| 5 |
The Lord descended - By some sensible token of his presence, and manifestation of his
glory. He descended in the cloud - Probably that pillar of cloud which had hitherto gone
before Israel, and had the day before met Moses at the door of the tabernacle. |
| 6 |
And the Lord passed by before him - Fixed views of God are reserved for the future
state; the best we have in this world are transient. And proclaimed the name of the Lord -
By which he would make himself known. He had made himself known to Moses in the glory of
his self - existence, and self - sufficiency, when he proclaimed that name, I am that I
am; now he makes himself known in the glory of his grace and goodness, and all -
sufficiency to us. The proclaiming of it notes the universal extent of God's mercy; he is
not only good to Israel, but good to all. The God with whom we have to do is a great God.
He is Jehovah, the Lord, that hath his being of himself, and is the fountain of all being;
Jehovah - El, the Lord, the strong God, a God of almighty power himself, and the original
of all power. This is prefixed before the display of his mercy, to teach us to think and
to speak even of God's goodness with a holy awe, and to encourage us to depend upon these
mercies. He is a good God. His greatness and goodness illustrate each other. That his
greatness may not make us afraid, we are told how good he is; and that we may not presume
upon his goodness, we are told how great he is. Many words are here heaped up to acquaint
us with, and convince us of God's goodness. 1st, He is merciful, This speaks his pity, and
tender companion, like that of a father to his children. This is put first, because it is
the first wheel in all the instances of God's good - will to fallen man. 2ndly, He is
gracious. This speaks both freeness, and kindness: it speaks him not only to have a
compassion to his creatures, but a complacency in them, and in doing good to them; and
this of his own good - will, not for the sake of any thing in them. 3dly, He is long -
suffering. This is a branch of God's goodness which our wickedness gives occasion for. He
is long - suffering, that is, he is slow to anger, and delays the executions of his
justice, he waits to be gracious, and lengthens out the offers of his mercy. 4thly, He is
abundant in goodness and truth. This speaks plentiful goodness; it abounds above our
deserts, above our conception. The springs of mercy are always full, the streams of mercy
always flowing; there is mercy enough in God, enough for all, enough for each, enough for
ever. It speaks promised goodness, goodness and truth put together, goodness engaged by
promise. 5thly, He keepeth mercy for thousands. This speaks,
- Mercy extended to thousands of persons. When he gives to some, still he keeps for
others, and is never exhausted:
- Mercy entailed upon thousands of generations, even to those upon whom the ends of the
world are come; nay, the line of it is drawn parallel with that of eternity itself. 6thly,
He forgiveth iniquity, transgression and sin - Pardoning mercy is instanced in, because in
that divine grace is most magnified, and because that it is that opens the door to all
other gifts of grace. He forgives offences of all sorts, iniquity, transgression and sin,
multiplies his pardons, and with him is plenteous redemption. He is a just and holy God.
For, 1st, He will by no means clear the guilty. He will not clear the impenitently guilty,
those that go on still in their trespasses; he will not clear the guilty without
satisfaction to his justice. 2dly, He visits the iniquity of the fathers upon the children
- Especially for the punishment of idolaters. Yet he keepeth not his anger for ever, but
visits to the third and fourth generation only, while he keeps mercy for thousands - This
is God's name for ever, and this is his memorial unto all generations.
|
| 8 |
And Moses made haste, and bowed his head - Thus he expressed his humble reverence and
adoration of God's glory, together with his joy in this discovery God had made of himself,
and his thankfulness for it. Then likewise he expressed his holy submission to the will of
God made known in this declaration, subscribing to his justice as well as mercy, and
putting himself and his people Israel under the government of such a God as Jehovah had
now proclaimed himself to be. Let this God be our God for ever and ever! |
| 9 |
And he said, I pray thee go among us - For thy presence is all to our safety and
success. And pardon our iniquity and our sin - Else we cannot expect thee to go among us.
And take us for thine inheritance - Which thou wilt have a particular eye to, and concern
for. These things God had already promised Moses; and yet he prays for them, not as
doubting the sincerity of God's grants, but as one solicitous for the ratification of
them. But it is a strange plea he urges, for it is a stiff - necked people - God had given
this as a reason why he would not go along with them, Ex 33:3. Yea, saith
Moses, the rather go along with us; for the worse they are, the more need they have of thy
presence. Moses sees them so stiff - necked, that he has neither patience nor power enough
to deal with them; therefore, Lord, do thou go among us; else they will never be kept in
awe; thou wilt spare, and bear with them, for thou art God and not man. |
| 10 |
Behold I make a covenant - When the covenant was broke, it was Israel that broke it;
now it comes to be renewed, it is God that makes it. If there be quarrels, we must bear
all the blame; if there be peace, God must have all the glory. Before all thy people I
will do marvels - Such as the drying up of Jordan, the standing still of the sun. Marvels
indeed, for they were without precedent, such as have not been done in all the earth; the
people shall see, and own the work of the Lord; and they were the terror of their enemies:
it is a terrible thing that I will do. |
| 11 |
Observe that which I command thee - We cannot expect the benefit of the promises,
unless we make conscience of the precepts. The two great precepts are,
- Thou shalt worship no other gods - A good reason is annexed; for the Lord, whose name is
Jealous, is a jealous God - As tender in the matters of his worship as the husband is of
the honour of the marriage - bed.
- Thou shalt make thee no molten gods - Thou shalt not worship the true God by images.
This was the sin they had lately fallen into, which therefore they are particularly
cautioned against. That they might not be tempted to worship other gods, they must not
join in affinity or friendship with those that did.
|
| 12 |
Take heed to thyself - It is a sin thou art prone to, and that will easily beset thee;
carefully abstain from all advances towards it, make no covenant with the inhabitants of
the land - If God in kindness to them drove out the Canaanites, they ought in duty to God
not to harbour them: If they espoused their children they would be in danger of espousing
their gods. That they might not be tempted to make molten gods, they must utterly destroy
those they found, and all that belonged to them, the altars and groves, lest, if they were
left standing, they should be brought in process of time either to use them, or to take
pattern by them. |
| 21 |
Here is a repetition of several appointments made before, especially relating to their
solemn feasts: when they had made the calf they proclaimed a feast in honour of it; now,
that they might never do so again, they are here charged with the observance of the feasts
which God had instituted. Thou shalt rest, even in earing - time and in harvest - The most
busy times of the year. All wordly business must give way to that holy rest: harvest -
work will prosper the better for the religious observation of the sabbath - day in harvest
- time. Hereby we must shew that we prefer our communion with God, before either the
business or the joy of harvest. |
| 23 |
Thrice in the year shall all the men - children appear - But it might be suggested,
when all the males slain every part were gone up to worship in the place that God should
chuse, the country would he left exposed to the insults of their neighbours; and what
would become of the poor women and children? Trust God with them. |
| 24 |
Neither shalt any man desire thy land - Not only they shall not invade it, but they
shall not so much as think of invading it. What a standing Miracle was this, for so many
Generations? |
| 28 |
He wrote - God. |
| 29 |
The skin of his face shone - This time of his being in the mount he heard only the
same he had heard before. But he saw more of the glory of God, which having with open face
beheld, he was in some measure changed into the same image. This was a great honour done
to Moses, that the people might never again question his mission, or think or speak
slightly of him. He carried his credentials in his very countenance, some think as long as
he lived, he retained some remainders of this glory, which perhaps contributed to the
vigour of his old age; that eye could not wax dim which had seen God, nor that face
wrinkle which had shone with his glory. |
| 30 |
And Aaron and the children of Israel saw it, and were afraid - It not only dazzled
their eyes, but struck such an awe upon them as obliged them to retire. Probably they
doubted whether it was a token of God's favour, or of his displeasure. |
| 33 |
And Moses put a veil upon his face - This veil signified the darkness of that
dispensation; the ceremonial institutions had in them much of Christ and the gospel, but a
veil was drawn over it, so that the children of Israel could not distinctly and
steadfastly see those good things to come which the law had a shadow of. It was beauty
veiled, gold in the mine, a pearl in the shell; but thanks be to God, by the gospel, the
veil is taken away from off the old testament; yet still it remains upon the hearts of
those who shut their eyes against the light. |
| 34 |
When he went before the Lord, he put off the veil - Every veil must be thrown aside
when we go to present ourselves unto the Lord. This signified also, as it is explained, 2Cor
3:16, that when a soul turns to the Lord, the veil shall be taken away, that with
open face it may behold his glory. |
Chapter XXXV
The great affair of setting up God's worship is now upon its former channel again.
- Moses gives Israel those instructions he had received, which required a present
observance,
- Concerning the sabbath, ver. 1 - 3.
- Concerning the contribution that was to be made for erecting the tabernacle, ver. 4 - 9.
- Concerning the framing of the tabernacle, and the utensils of it, ver. 10 - 19.
- The people bring in their contributions, ver. 20 - 29.
- The head workmen are nominated, ver. 30 - 35.
| 2 |
Six days shall work be done - Work for the tabernacle, but on the seventh day - You
must not strike a stroke, no not at the tabernacle - work; the honour of the sabbath was
above that of the sanctuary. |
| 3 |
Ye shall kindle no fire - For any servile work, as that of smiths or plumbers. We do
not find that ever this prohibition extended farther. |
| 21 |
Every one whom his spirit made willing - What they did they did chearfully. They were
willing; and it was not any external inducement that made them so, but their spirits. It
was from a principle of love to God, and his service; a desire of his presence with them
by his ordinances; gratitude for the great things he had done for them; and faith in his
promises of what he would do further. |
| 22 |
Tablets or Lockets. |
| 30 |
The Lord hath called Bezaleel - And those whom God called by name to this service, he
filled with the spirit of God, to qualify them for it. The work was extraordinary which
Bezaleel was designed for, and therefore he was qualified in an extraordinary manner for
it. Thus when the apostles were appointed to be master - builders in setting up the gospel
- tabernacle, they were filled with the spirit of God in wisdom and understanding. |
Chapter XXXVI
In this chapter,
- The work of the tabernacle is begun, ver. 1 - 4.
- A stop put to the people's contributions, ver. 5 - 7.
- A particular account of the making the tabernacle; the fine curtains of it,
ver. 8 - 13. The coarse ones, ver. 14 - 19. The boards, ver. 20 - 30: The bars, ver. 31 -
34 The partition veil, ver. 35, 36. and the hangings of the door, ver. 37, 38.
| 2 |
And Moses called Bezaleel - "Even those whom God has qualified for, and inclined
to the service of the tabernacle, yet must wait for a call to it, either extraordinary, as
that of preachers and apostles, or ordinary, as that of pastors and teachers. And observe
who they were that Moses called; those in whose heart God had put wisdom for this purpose,
beyond their natural capacity, and whose heart stirred him up to come to the work in good
earnest." Those are to be called to the building of the gospel tabernacle, whom God
has by his grace made in some measure fit for the work, and free to it: ability and
willingness, with resolution, are the two things to be regarded in the call of ministers. |
| 35 |
The veil made for a partition between the holy place and the most holy, signified the
darkness and distance of that dispensation compared with the New Testament, which shews us
the glory of God more clearly, and invites us to draw near to it; and the darkness and
distance of our present state in comparison with heaven, where we shall be ever with the
Lord, and see him as he is. |
| 37 |
An hanging - Which divided the holy place from the court. |
Chapter XXXVII
Bezaleel and his workmen are still busy, making,
- The ark with the mercy - seat and the cherubim, ver. 1 - 9.
- The table with its vessels, ver. 10 - 16.
- The candle - stick with its appurtenances, ver. 17 - 24.
- The golden altar for incense, ver. 25 - 28.
- The holy oil and incense, ver. 29.
| 1 - 9 |
These several ornaments where with the tabernacle was furnished, the people were not
admitted to see, but the priests only; and therefore it was requisite they should be thus
largely described, particularly to them. And Moses would thus shew the great care which he
and his workmen took to make every thing exactly according to the pattern shewed him in
the mount. Thus he appeals to every reader concerning his fidelity to him that appointed
him, in all his house. And thus he teacheth us to have respect to all God's commandments,
even to every jot and tittle of them. In these verses we have an account of the making of
the ark with its glorious and significant appurtenances, the mercy - seat and the
cherubim. Consider these three together, and they represent the glory of a holy God, the
sincerity of a holy heart, and the communion that is between them by a Mediator. It is the
glory of a holy God that he dwelleth between the cherubim, that is, is continually
attended by the blessed angels, whose swiftness was signified by the wings of the
cherubim, and their unanimity in their services, by their faces being one towards another.
It is the character of an upright heart, that, like the ark of the testimony, it hath the
law of God hid and kept in it. By Jesus Christ the great propitiation there is
reconciliation made, and a communion settled, between us and God: he interposeth between
us and God's displeasure; and through him we become entitled to God's favour. See note ...
"Ex 37:1" See note ... "Ex 37:1" See note ... "Ex 37:1" See
note ... "Ex 37:1" See note ... "Ex 37:1" See note ... "Ex
37:1" See note ... "Ex 37:1" See note ... "Ex 37:1" |
| 10 |
Observe how much the dispensation of the gospel exceeds that of the law. Tho' here was
a table furnished, it was only with shew - bread, bread to be looked upon, not to be fed
upon, while it was on the table, and afterwards only by the priests: but to the table
Christ has spread in the new covenant all good Christians are invited guests, and to them
it is said, Eat, O friends, come eat of my bread. What the law gave but a sight of at a
distance, the gospel gives the enjoyment of. |
| 17 |
This candlestick, which was not of wood overlaid with gold, but all beaten - work of
pure gold only, signified that light of divine revelation with which God's church upon
earth (which is his tabernacle among men) hath always been enlightened, being always
supplied with fresh oil from Christ the good olive, Zech 4:2,3. The bible is
a golden candlestick, it is of pure gold; from it light is diffused to every part of God's
tabernacle, that by it the spiritual priests may see to do the service of his sanctuary.
The candlestick has not only its bowls for necessary use, but its knops and flowers for
ornament; many things which God saw fit to beautify his word with, which we can no more
give a reason for than for these knops and flowers, and yet must be sure they wert added
for good purpose. Let us bless God for this candlestick, have an eye to it continually,
and dread the removal of it out of its place! |
| 25 |
The incense burnt on this altar daily, signified both the prayers of saints, and the
intercession of Christ, to which is owing the acceptableness of them. |
Chapter XXXVIII
Here is an account,
- Of the making of the brazen altar, ver. 1 - 7. and the laver, ver. 8.
- The preparing of the hangings for the inclosing of the court in which the
tabernacle was to stand, ver. 9 - 20.
- A summary account of the gold, silver and brass that was contributed to, and,
used in the preparing of the tabernacle, ver. 21 - 31.
| 1 |
The altar of burnt - offering - On this all their sacrifices were offered. Christ was
himself the altar to his own sacrifice of atonement, and so he is to all our sacrifices of
acknowledgment. We must have an eye to him in offering them, as God hath in accepting
them. |
| 8 |
This laver signified the provision that is made in the gospel for cleansing our souls
from the pollution of sin by the merit of Christ, that we may be fit to serve the holy God
in holy duties. This is here said to be made of the looking - glasses of the women that
assembled at the door of the tabernacle. It should seem these women were eminent for
devotion, attending more constantly at the place of public worship than others, and notice
is here taken of it to their honour. These looking - glasses were of the finest brass,
burnished for that purpose. In the laver, either they were artfully joined together, or
else molten down and cast anew; but it is probable the laver was so brightly burnished
that the sides of it still served for looking - glasses, that the priests when they came
to wash might there see their faces, and so discover the spots to wash them clean. |
| 9 |
And he made the court - The walls of the court, were like the rest, curtains, or
hangings. This represented the state of the Old Testament church, it was a garden
enclosed; the worshippers were then confined to a little compass. But the inclosure being
of curtains only, intimated that that confinement of the church to one particular nation
was not to be perpetual. The dispensation itself was a tabernacle - dispensation, moveable
and mutable, and in due time to be taken down and folded up, when the place of the tent
should be enlarged, and its cords lengthened, to make room for the Gentile world. |
| 21 |
By the hand of Ithamar - Here we have a breviate of the account which by Moses's
appointment the Levites took and kept of the gold, silver, and brass, that was brought in
for the tabernacle's use, and how it was employed. Ithamar the son of Aaron was appointed
to draw up this account. All the gold amounted to twenty nine talents, and seven hundred
and thirty shekels over; Which some compute to be about one hundred and fifty thousand
pounds worth of gold, according to the present value of it. The silver amounted to about
thirty - four thousand pounds of our money. The raising of the gold by voluntary
contribution, and of the silver by way of tribute, shews that either way may be taken for
the defraying of public expences, provided that nothing be done with partiality. |
Chapter XXXIX
This chapter gives us an account of the finishing of the work of the tabernacle.
- The last thing prepared was the holy garments. The ephod, and its curious
girdle, ver. 1 - 5. The onyx stones for the shoulders, ver. 6, 7. The breast - plate with
the precious stones in it, ver. 8 - 21. The robe of the ephod, ver. 22 - 26. The coats,
bonnets and breeches for the inferior priests, ver. 27 - 29. And the plate of the holy
crown, ver. 30, 31.
- A summary account of the whole work, ver. 32 - 43.
| 1 |
The priests garments are called here clothes of service - Those that wear robes of
honour must look upon them as clothes of service; for those upon whom honour is put, from
them service is expected. Holy garments were not made for men to sleep in, but to do
service in, and then they are indeed for glory and beauty. These also were shadows of good
things to come, but the substance is Christ. He is our great high priest; he put upon him
the clothes of service when he undertook the work of our redemption; arrayed himself with
the gifts and graces of the Spirit, which he received not by measure; charged himself with
all God's spiritual Israel, bare them on his shoulder, carried them in his bosom, and
presented them in the breast - plate of judgment unto his Father. And, lastly, he crowned
himself with holiness to the Lord, consecrated his whole undertaking to the honour of his
Fathers holiness. And all true believers are spiritual priests. The clean linen with which
all their clothes of service must be made, is the righteousness of saints: and holiness to
the Lord must be so written upon their foreheads, that all who converse with them may see
they bear the image of God's holiness. |
| 32 |
Thus was all the work finished - In not much more than five months. Though there was a
great deal of fine work, such as used to be the work of time, embroidering, and engraving,
not only in gold, but in precious stones, yet they went through with it in a little time,
and with the greatest exactness imaginable. The workmen were taught of God, and so were
kept from making blunders, which would have retarded them. And the people were hearty and
zealous in the work, and impatient till it was finished. God had prepared their hearts,
and then the thing was done suddenly, 2Chr 29:36. |
| 43 |
And Moses did look upon all the work - Piece by Piece, and behold they had done it
according to the pattern shewed him - For the same that shewed him the pattern, guided
their hand in the work. And Moses blessed them - He not only praised them, but prayed for
them: he blessed them as one having authority. We read not of any wages Moses paid them
for their work, but his blessing he gave them. For though ordinarily the labourer be
worthy of his hire, yet in this case, they wrought for themselves. The honour and comfort
of God's tabernacle among them would be recompence enough. And they had their meat from
heaven on free - cost, for themselves and their families, and their raiment waxed not old
upon them; so that they neither needed wages, nor had reason to expect any. But indeed
this blessing in the name of the Lord was wages enough for all their work. Those whom God
employs he will bless, and those whom he blesseth, they are blessed indeed. The blessing
he commands is life for evermore. |
Chapter XL
In this chapter,
- Orders are given for setting up the tabernacle, and fixing all the
appurtenances of it, ver. 1 - 8. and the consecrating of it, ver. 8 - 11. and of the
priests, ver. 12 - 15.
- Care taken to do all this, and as it was appointed to be done, ver. 16 - 33.
- God's taking possession of it by the cloud, ver. 34 - 38.
| 2 |
The time for doing this is, On the first day of the first month - This wanted but
fourteen days of a year since they came out of Egypt. Probably the work was made ready
just at the end of the year, so that the appointing this day gave no delay. In Hezekiah's
time they began to sanctify the temple on the first day of the first month, 2Chr
29:17. The new moon (which by their computation was the first day of every month)
was observed by them with some solemnity; and therefore this first new moon of the year
was thus made remarkable. |
| 15 |
Their anointing shall be an everlasting priesthood - A seal that their priesthood
shall continue as long as the Jewish polity lasts. He signifies that this unction should
be sufficient for all succeeding priests. None were afterwards anointed but the high -
priests. |
| 34 |
As when God had finished this earth, which he designed for man's habitation, he made
man, and put him in possession of it; so when Moses had finished the tabernacle, which was
designed for God's dwelling - place among men, God came and took possession of it. By
these visible tokens of his coming among them, he testified both the return of his favour,
which they had forfeited by the golden calf, and his gracious acceptance of their care and
pains about the tabernacle. Thus God shewed himself well - pleased with what they had
done, and abundantly rewarded them. A cloud covered the tent - The same cloud which, as
the chariot or pavilion of the Shechinah, had come up before them out of Egypt, now
settled upon the tabernacle, and hovered over it, even in the hottest and clearest day;
for it was none of those clouds which the sun scatters. This cloud was intended to be a
token of God's presence, constantly visible day and night to all Israel. A protection of
the tabernacle: they had sheltered it with one covering upon another, but after all, the
cloud that covered it was its best guard: And a guide to the camp of Israel in their march
through the wilderness. While the cloud continued on the tabernacle, they rested; when it
removed, they removed and followed it, as being purely under a divine conduct. And the
glory of the Lord filled the tabernacle - The Shechinah now made an awful entry into the
tabernacle, passing through the outer part of it into the most holy place, and there
seating itself between the cherubim. It was in light and fire, and, for ought we know, no
other - wise, that the Shechinah made itself visible. With these the tabernacle was now
filled; yet as before the bush, so now the curtains were not consumed, for, to those that
have received the anointing, the majesty of God is not destroying. Yet now so dazzling was
the light, and so dreadful was the fire, that Moses was not able to enter into the tent of
the congregation, at the door of which he attended, till the splendor was a little abated,
and the glory of the Lord retired within the veil. But what Moses could not do, our Lord
Jesus has done, whom God caused to draw near and approach, and as the fore - runner he is
for us entered, and has invited us to come boldly even to the mercy - seat. He was able to
enter into the holy place not made with hands; he is himself the true tabernacle, filled
with the glory of God, even with that divine grace and truth which were figured by this
fire and light. In him the Shechinah took up its rest for ever, for in him dwells all the
fulness of the Godhead bodily. |
|
