Chapter L (continued, part 2)
It was to be on the side-posts and upper door-posts, where
it might be looked to, not on the threshold, where it might be trddilen under foot. This was an emblem of the blood of sprinkling (Hebrews 12. 2-1,29). 8. roast with fire—for the sake of expedition; and this difference was
always observed between the cooking of the paschal lamb and the other offerings (2 Chronicles ;i5. 13). unlenvenetl bread—also for the sake of despatch (Deuteronomy l(i. 3), but as a kind of corruption (Luke 12. 1) there seems to have been a typical meaning under it (1 Corinthian.s o. 8). bitter herbs lit., bitters—to remind the Lsraelites of their affliction in Egypt, and morally of the trials to whicli God's people are subject on account of sin. 9. Eat not of it raw i. e., with any blood remaining—a caveat against conformity to idolatrous practices. It was to be roasted whole, not a bone to be broken, and this pointed to Christ (John 19. 36). 10. let nothing of It remain untlJ the moi-ning—which might be applied in a superstitious manner, or allowed to putrefy, whicll in a hot climate would speedily have ensued; and which was not becoming in what had been offered to God.
with the piercing snrieksof mourners, so great and universal would be the panic inspired by the hand of God, that not a dog would move his tongue against the children of Israel ! 8. all these thy servants shall . . . bow down themselves iinto me—This should be the effect of the universal terror; the hearts of the proudest would be humbled and do reverential homage to God, in the person of His representative, went oiit ... In a great anger-Holy and righteous indignation at the duplicity, repeated falsehood, and hardened impenitence of the king; and this strong emotion was stirred in the bosom of Moses, not at the 111 reception given to himself, but the dishonour done to God (Matthew 19. 8 ; Ephesiaus 4. 26).
U-lt. The Rite OF THE Passover. 11. thus shall ye eat It ; with your loins girded, your shoes on your
feet,—as prepared for a journey. The first was done by the skirts of the loose outer cloth being drawn up and fastened in the girdle, so as to leave the leg and knee free for motion. As to the other, the Orientals never wear shoes in-doors, and the ancient Egyptians, as appears from the monuments, did not usually wear either shoes or sandals. These injunctions seem to have applied chiwfly to the first celebration of the rite. It is the Lord's passover—called by this name from the blood-marked dwellings of the Israelites being passed over figuratively by the destroying angel. 13. smite . . . gods of Egypt perhaps used here for princes and grandees. But, according to .lewish tradition, the Idols of Egypt were all on that night broken in pieces (see Numbers 1 ; Isaiah 19.1). 13, 14r. for a memorial, A-c.—The close analogy traceable in all points between the Jewish and Christian passoverH
Ver. 1-10. The Fas.sover In.stitutkd. 1. the Liord pake unto Moses—rather, had spoken unto Mo.ses and Aaron ; for it is evident that the communication here deeribed must have been made to them on or before the tenth of the moc th thU mouth shall be unto yon
is seen also in the circumstance tlia* both festivals were
Pealh of the First-bom. EXODUS XII. Departure of the Itraelitet.
have themselves been entangled, and fallen into the pit which they have dug for the righteous. " Verily there In a God that judgeth in the earth." 30. tl»ere was not a house where there was not one dead—Perhups this statement is not to be taken absolutely. The .Scriptures frequently use the words " all," " none," in a comparative sense—and so in this case. There would be many a house in which there would be no child, and many in •A hich the first-born might be already dead. AVhat is to be understood is, that almost every house in Egypt had .-i death in
Instituted before the events they were to commejuorate had transpired.
Ver. 15-51. Unleavened Bread. 15. Seven days hall ye eat unleavened bread, &c.—This was to commemorate another circumstance in tlie departure of the
Israelites, who were urged to leave so hurriedly that their dough was unleavened {v. 39), and they had to eat unleavened cakes (Deuteronomy 16. 3). The greatest care Wivs always taken by the Jews to free their houses/rom leaven —the owner searching every comer of his dwelling with a lighted candle. A figurative allusion to this Is made (1 Ck)rinthiaus 5. 7). The exclusion of leaven for seven days would not be attended with inconvenience in the East, where the usual leaven is dough kept till it becomes sour, and it is kept from one day to another for the purpose of preserving leaven in readiness. Thus even were t>iere none in all the country. It could be got within twenty-fonr hours. [Harmer.] thatsoiU shall be cut off—Excommunicated ftom the community and privileges of the chosen people. 16. there shall be an holy convocation lit., calling of the people, which was done by sound of trumpets (Numbers 10. 2), a sacred assembly—for these days were to De regarded as Sabbaths—excepting only that meat might be cooked on them (ch. 16. 23). 17. ye shall obser>-e, <Sc. —The seven days of this feast were to commence the day after the passover. It was a distinct festival following that feast; but although this feast was instituted like the passover before the departure, the observance of it did not take place till a/<er. 19. stranger—No foreigner could partake of the passover, unless circumcised; the "stranger" specified as admissible to the privilege must, therefore, be considered a Gentile proselyte. Then Moses called for all the elders of Israel, &c.—Here are given special directions for the observance, hyssop—a small red moss. [H.^sselquist.] The caper-plant. [Royle.] It was used in the sprinkling, being well adapted for such purposes, as it grows in bushes—putting out plenty of suckers froun a single root. And it is remarkable that
it. 31. called for Moses and Aaron—a striking fulfilment of the words of Moses (ch. 11. 8), and showing that they were spoken under Divine suggestion. 32. also take your flocks, Ac.—All the terms the king had formerly insisted on were now departed from ; his pride had been efTectually humbled. Appalling ju<lginents in such rapid succession showed plainly that the hand of God was against him. His own family bereavement had so crushed him to the earth that he not only showed impatience to rixl his kingdom of such formidable neighbours, but even begged an interest in their prayers. 34. people took . . . kneadlng-troughs-Having lived so long in Egypt, they must have been in the habit of using the utensils common in tliat country. The Egypt 'an kneading-trough was a bowl of wicker or rush-wor){, and it admitted of being hastily wrapped up with the -Jongl' m 11 and slung over the shoulder in their /ij/Ac* oi loose .pper garments. 35. children of Israel borrowed of the Egyptians jewels of silver—When the Orientals g . to their sacred festivals, they always put on their bc.it ,k rels. The Israelites themselves thought tlK-y were only going three days' journey to hold a least unto the Lord, ami in these circumstances it would l)e easy for them to bm-rmo what was necessary for a sacred festival. But "borrow" conveys a Avrong meaning. The word rendered borrow signifies properly to ask, detnand, re<;iiirc. The Israelites had been kept in great poverty, having received little or no wages. They now insisted on full remuneration lor all their labour, and it was paid *n li,i;!it and valuable articles adapted for convenient carriage. 3C. the Lord gave the people favour in tl»e sight of the Kgyptlans—Such a dread of them was iuspiretl into tlie universal minds of the Egyptians, that whatever they asked was readily given, spoiled^tlie Egyptians—The aueumulated earnings of many years being paid them at this moment, the Israelites were suddenly enriched, according to the prom-
It was ordained in the arrangements of an all-wise Providence that the Roman soldiers should undesignedly, on their part, make use of this symbolical plant to Christ when, as our Passover, he was sacrificed for us. None
. , . shall go out at the door of Ills house until tlie morning—This regulation was peculiar to the first celebration, and intended, as some think, to prevent any suspicion attaching to them of being agents in the impending destruction of the Egyptians; there is an allusion to it (Isaiah 26. 20). 'ZG. when your clitldren •hall say, . . . What mean ye by this service—Independently of some observances which were not afterwards repeated, the usages practised at this yearly commemorative feast were so peculiar that tlie curiosity of the young would be stimulated, and thus parents have .an excellent opportunity, which they were enjoined to embrace, for Instructing each rising generation in llie origin and lea<ling facts of the national faith. !47, 'iS, tlic people bowed the head, and worshipped—All the preceding directions were communicated through tlie elders, and the Israelites, being deeply solemnized by tlie influence of past and prospective events, gave prompt and faithful obedience. !i9. at midnight tlic Lord smote all the flrst-bom in the land of Kgypt—At the moment when the Israelites were observing the newly-instituted feast In the singular m.inner described, the threatened calamity overtook the Egyptians. It is more easy to imagine than describe the confusion and terror of that people suddenly roused from sleep and enveloped in dark-
ise made to Abraham (Genesis I'l. II), and they left the country like a victorious aniiy laden with spoil (Psalm
105. ;^; Ezekiel 3!». 10). 37. Tl»e children of Israel Journeyed from Rameses—now generally identified with the nncient Herobpolis, and fixed at the modern .-W/ii-Keish-
eid. This position agrees with the statenu'iit that the scene of the miraculous juilgments ;vgalnst Pharaoh was "In the field of Zoan." .\nd it is probable that, in expectation of their departure, which the king on one pretext or another delayed, the Israelites had been assembled there as a general rendezvous. In jimnieying from llani-
e.ses to Palestine, there was a choice of two routes—the one along the shores of the Mi'diten-anean to El-.\rish, the other more circuitous round the head of the lied .Sea and the desert of Sinai. The latter Moses was <liri-cted to take (ch. i;^. 17). to Suecoth— i. c, booths, probably nothing more tlian a iilace of temporary eneampnu'iit. The Ilelirew word signifies a covering or shelter fornieil by the boughs of trees; and hence, in memory of this loilginent, the Israelites kept the le;iKtof tal)ernacles yearly
in this inanni'r. alx hiiiidrefl thoiisiiiid . . . men—It appears from Nuiiiliers 1., tliat the enuiueralion Is of men above twenty years of age. Assuming, wliat is now ascertained t)y statistical tables, that the nuinlier of males aliove that age is as nearly lus possible the half of the total
utH-s—none could assist their neighbours, when the groans of the dying and the wild shrieks of mourners were heard every where around. The hope of every family was deetioyed at a stroke. This Judgment, terrible tliougli it was, evinced the equity of Divine retribution. For eighty years the Egyptians had caused the male children of the Israelites to be east Into the river, and now all their own flrst-born fell under the stroke of the destroying angt:!. They were made. In the Justice of God, to feel something of what they had made His people feel. Many a time have the hands of sinners made the snares In which they
number of males, the whole injilc populat ion of Israel, on this computation, would amount to l.'JOO,(K)(»; and adding an e(|ual numbei' for women and eliililreii, the aggregate number of Israelites who left Kgyi^t would be 2,IO«,»H)(l. 3K. n mixed muKltnde went wKli tliem lit., a great rabble (see also Numbers 11. 1; li(>uteronomy 2i). 11); slaves, persons In the lowest grades of society, partly u»-
Memorial of the Pdssover. EXODUS XIII, XIV, Journey from Egypt.
may be in thy month, itc—i. e., that it may be the subject of frequent conversation and familiar knowledge among the people.
Uves and partly foreigners, bound close to them as companions in misery, and gladly availing themselves of the opportunity to escape in the crowd. (Cf. Zechariah 8. 2.'i.) 40. tlie sojourning of tlie cliildren of Israel . . . was four hundred and tlili ty years—The Septuagint renders
11-16. FIUSTLINGS OF BEASTS. 13. every ftrstling, &c —The Injunction respecting the consecration of the firstborn, as here repeated, with some additional circumstances. The firstlings of clean beasts, such as lambs, kids, and calves, if males, were to be devoted to God and employed in sacrifice. Those unelean beasts, as the ass'a colt, being unfit for sacrifice, were to be redeemed (Numbers 18. 15).
It thus: "The sojourning of the children and of their
fathers, which they sojourned in tlie land of Canaan and in the land of Egypt." These additions are important, for the period of sojourn In Egypt did not exceed 215
J cars; but If we reckon from the time that Abraham entered Canaan and the promise was made in which the sojourn of his posterity In Egypt was announced, this makes up the time to 430 years. 41. even tlie self-same day—implying an exact and literal fulfllrnent of the predicted period. 49. One law shall be to him that is horaebom, and unto the stranger—This regulation displays the liberal spirit of the Hebrew Institutions. Any foreigner miglit obtain admission to the privileges of the nation on complying with their sacred ordinances. In the Mosaic equally as the Christian dispensation privilege and duty were inseparably conjoined.
17-21. Journey from Egypt. 17. God led them not through tlie way of the land of tike Philistines, although that was near, &c.—The sliortest and most direct route from Egypt to Palestine was the usual caravan road that leads by Belbcis, El-Arlsli,toAscalon and Gaza. The Philistines, wlio then possessed the latter, would have been sure to dispute their passage, for between them and the Israelites there was a hereditary feud (1 Chronicles 7.
21, 22); and so early a commeiu emeiit of hostilities would have discouraged or dismayed tlie unwarilke band which Moses led. Their laitli was to be exercised and strengthened, and from the coinmencemeiit of their travels we observe the same caref ul proportion of ljurdens and trials to their character and state, as the gracious Lord shows to his people still In tliat spiritual journey of wliich the former was typical. 18. God led the people about, through the way of tlie wilderness of the Red Sea, &c. —This wondrous cxiianse of water i.s a gulf of the Indian ocean. It was called in Hebrew "the weedy sea," from the forest of marine plants with which it abounds. But the name of tlie Red Sea is not so easily traced. Some think It was given from its contiguity to the countries of Edom (red), others derive it from its coral rocks, while a third class ascribe the origin of the name to an extremely red appearance of the water in some parts, caused by a numberless multitude of very small moUusca. This sea, at Its northern extremity, separates into two smaller inlets—the eastern called anciently theEIanitic gulf, now the gulf of Akaba; and the western the Heroopolite gulf, now the gulf of Suez, wliicli, there can be no doubt, extended much more to the north anciently than it does now. It was toward the latter the Israelites marched, went up harnessed i. e., girded, equipped for a long journey. (See Psalm 105.37). The margin renders It "five In a rank," meaning obviously five large divisions, under five presiding officers, according to tlie usages of all cara-
Ver. 1, 2. The Fikst-born Sanctified. 3. Sanctify onto me all the flrst-born—To sanctify means to consecrate, to set apart from a common to a sacred use. The foundation of tills duty rested on the fact, that the Israel-
ites having had their first-born preserved by a distinguishing act of grace from the general destruction that overtook tlie families of the Egyptians, were bound in token of gratitude to consider them as the Lord's peculiar property icf. Hebrews 12. 23). 3-10. Mkmokial, OF THE Passover. 3. Moses said unto the people, Remember this day—The day that gave
thiiin a national existence and Introduced them into tlie privileges of independence and freedom, deserved to live In the memories of the Hebrews and their posterity; and, considering the signal Interposition of God displayed in
It, to be held not only In perpetual, but devout remembrance, house of bandage lit., house of slaves i. e., a servile aii<l degrading condition, for by strength of Itand the I^ord brought you out from this place—The emancipation of Israel would never have been obtained except it liad been wrung from the Egyptian tyrant by the appalling judgments of God, as had been at the outset of his mission announced to Moses (ch. 3. 19). Tlierc shall no leavened bread, &c.—Tlie words are elliptical, and the meaning of the clause may be paraphrased thus: —"For by strength of hand tlie Lord brought you out from this place, in such haste that there could or should be no leavened bread eaten." 4. month Ablb lit., a green ear, and hence the month Ablb Is the month of green ears, corresponding to the middle of our March. It was the best season for undertaking a journey to the desert-region of Sinai, especially with flocks and herds; for then the winter torrents have subsided, and the wadys are covered with an early and luxuriant verdure. .5-7. when tlie Lord shall bring thee—The passover is here Instituted as a permanent festival of the Israelites. It was, however, only a prospective observance; we read of only one celebration of the passover during the protracted sojourn in the wilderness; but on their settlement in the promised land, the seiiKon was hallowed as a sacred anniversary, in conformity with the directions here given. 8. thou Shalt show thy son In that day, saying—The establishment of this and the other sacred festivals presented tlie best opportunities of Instructing the young In a knowledge of His gracious doings to their ancestors in Egypt. 9. It shall be for a sign unto thee upon thine hand, Ac—There is no reason to believe that the Oriental tatooing— the custom of staining the hands with the powder of Hennah, as Eastern females now do—is here referred to. Nor is it prohalile that either tliis practice or the phylactef'.'is of the Pliarlsees—parclmient scrolls, which were worn on their wrists and foreheads—had so early an existence. The words are to be considered only as a flgurati ve mode of expression, that tlie Lord's law
\ ans; and a spectacle of sucli a mighty and motley multl tude must have presented an imiiosing appearance, ana
Its orderly progress could have been efl'ected only by the superintending influence of God. 19. Moses took the bones of Joseph with him—in fulfilment of the oath he exacted from his brethren (Genesis 50. 25, 26). The remains of the other patriarchs—not noticed from their obscurity—were also carried out of Egypt (Acts 7. 16); and there would be no difficulty as to the means of conveyance—a few camels bearing these precious relics would give a true picture of Oriental customs, such as is still to be seen in the immense pilgrimages to Mecca. 20. encamped in Utham—This place is supposed by the most Intelligent travellers to be the modern Ajrud, where is a watering-place, and which is the third stage of the pilgrim caravans to Mecca. "It is remarkable that either of the different routes eastward from Hellopolis, or southward from Heroopolls, equally admit of Ajrud being Etham. It is twelve miles north-west from Suez, and is literally on the edge of the desert." [Pictorial Bible.] 21, 22. the Lord went before them—by a visible token of his presence, the Sliechlnah, in a nifijestic cIoikI (Psalm
78. H; Nehemiah 9. 12; 1 Corinthians 10. 1), called the ungel of God (ch. 14. 19; 23. 20-23; Psalm 99. «, 7; Isaiah ft:; 8, 9.
Ver. 1-41. Gon iNSTRtTOTF.Tir the Ibraelites as to THEIR .lonuNKY. 2. Spenk unto the children Of Israel, that they lun« and eiieamp—Tlic Israelites had now completed their tlireu days' journey, and at Etham the
Ood Instrudelh the Israelitea EXODUS XIV. as to their Jourruy.
and inevitable dangers, the most formidatjle of whlc^. was the vengeance of a seditious and desperate multitude ; but his meek, unruffled, magnanimous composure presents one of the sublimest examples of moral courage to be found in historj'. And whence did his courage arise? He saw the miraculous cloud still accompanying them, and his confidence arose solely from the hope of a Divine interposition, although, perhaps, he might have looked for the expected deliverance in ever.v quarter, rather than in the direction of the sea. 15-18. the Lord said unto Moses, Wherefore eriest thou unto me 1 etc.—When in answer to his prayers, he received the Divine command to go forward, he no longer doubted by what kind of miracle the salvation of his mighty charge was to be elfected. 19. the angel of God, i. c, the pillar of cloud. The slow and silent movementof that majestic column through the air, and occupying a position behind them must have excited the astonishmentof the Israelites (Isaiah .5.S.8). It was an effectual barrier between them and their pursuers, not only protecting them, but concealing their movement.s. Thus, the .same cloud produced light (a symbol of favour) to the people of God, and darkness (a symbol of wrath) to their enemies (cf. 2 Corinthians 2. Ui). Moses stretched out his haitd, &c.—The waving of the rod was of great importance on this occasion to give pub-
decisive step wouUl have to be taken whetncr they would celebrate their intended feast and return, or niarcli onwards by the head of the Red Sea into the desert, with a view to a final departure. They were already on the borders of tlie desert, and a short march would have placed them beyond the reach of pursuit, as the chariots of Egypt could have made little progress over dry and yielding Band. But at Etham, instead of pursuing tlieir journey eastward with the sea on their right, they were suddenly commanded to diverge to the south, keeping the gulf on their left; a route which not only detained them lingering on the confines of Egypt, but, in adopting it, they actually turned their backs on the land of which they had
let out to obtain the possession. A movement so unexpected, and of which the ultimate design was carefully concealed, could not but excite the astonishment of all, even of Moses himself, although, from his implicit faith .n the wisdom and power of his heavenly Guide, he obeyed. Tlie object was to entice Pharaoh to pursue, in order that the moral effect, which the judgments on Egypt had produced in releasing God's people from bondage, might be still further extended over the nations by the awful events transacted at the Red Sea. Pl-lialiirolh—the mouth of the defile, or pass—a description well suited to that of Bedea, which extended from the Nile and opens on the shore of the Red Sea. Migclol—a fortress or cita-
lic attestation in tlie presence of the assembled Israel-
del. Baal-zepliou—some marked site on the oi)posite or eastern coast. 3. tlie wilderness hatli slmt thein in Pharaoh, wlio would eagerly watch their movements, was now satisfied that they were meditating Hight, and he naturally thought from the error into which they appeared to have fallen by entering that defile, he could intercept tliem. He believed them now entirely in his power, the mountain chain being on one side, the sea on the other, so that, if he pursuetl them in the rear, escape seemed impossible. 5. tlie Ueart of PliaraoU au<l of Iiis sevvanls was turned against the people, ifcc—Alas, how soon the ob<luracyof this reprobate king reappears! He had been convinced, liut not converted—overawed, but not sancti-
ites, both to the character of Moses and the Divine mission with which he was charged. tl»e I..ord caused . . . a strong east wind all that night—Suppose a mere ebb-tide caused b.v the wind, raising tlie water to a great ht^ljht on one nUle, still as there was not only " dr.v land," but, according to the tenor of tlie sacred narrative, a wall on the right hand and on the left. It would be impossible on the h.vpothesis of such a natural cau.se to rear the wall on the other. The idea of Divine interiiosition, therefore,
is imperative; and, assuming the passage to have been made at Mount Attakah, or at the mouth of Wad.v-Tawarik, (1)1 crr.sY wind would out the sea in that line. The He-
brcH! word kedem, however, rendei-ed in our translation.
fied by the appalling juilgments of heaven. He I)itterly repented of what he now thought a hasty concession. Pride and revenge, the honour of his kingdom, and the interests of his subjects, all iirompted him to recall his permission to reclaim those runaway slaves, an<l force them to their wonted labour. Strange that he should yet allow such considerations to obliterate or outweigh all his painful experience of the danger of oppressing that people. Rut those whom theI,or<l lias doomed to destruction are first infatuated by sin. G. he made ready his chariot—His preparalions for an immediate and hot pursuit are here descrilied: a difierence is made between "the chosen chariots and the chariots of Egypt." The first evidently composed the king's guard, amounting to six hundred, and they are called "chosen," "third men;" three men being allotted to each chariot, the cliariotcer and two warriors. As to " the chariots of I'.gypt, the common cars contained only two persons, one for driving and the other for fighting ;" sometimes only one person was In the chariot, the driver lashed the reins round his body an<l fought; infantry being totally unsuitable for a rajiid pursuit, and the Egyptians having had no cavalry, t he word "riders" is in the grammatical connectif)n a)ii)lied to war chariots employeil, and these were of light conPtniction, open behind, and hung on small wheels. 10. when Piiaraoh drew nigh, the ehildren of Isriiel lifted up their eyes—The great consternation of tlie Israelites is somewhat astonishing, consi<l<'ring thi'ir vast Buperiority in numbers, but their dei j) dismay and absolute despair at the sight of this armed host receives n satisfactory explanation from the fact that the el vill/.ed state of Egyptian society required the absence of all arms, except when they were on servlcr?. If the Isniellt<'s were entirely unarmed at thelrdepartiire, they could not think of making any resistance. [Wilkinson AHKNf!STi;>jBEUQ.] 13, li. IffoseH xald, . . . Fear ye not, stand sllll, and see the salvation of the liord—Never, perhaps, was the fortitude of a man so severely trlerl as that of the Hebrew leader In tid.N crisin, e,\posea as ne was to various 2S
enxt, means, in its primary signification, jm'ci'i'om.v; so that this verse might, perhaps, be rendered, " the Lord caused the sea to go back b.v a strong jircriot/.? wind all that night ;" a rendering which would remove the difficulty of supposing the host of Israel marched over on the sand, in the teeth of a rnshing column of wind, strong enough to heap up the waters as a wall on each side of a dr.v pafh, and give the intelligible narrative of Divine interference.
the ehildren of Israel went into the midst of the sea, Ac— It is highl.v probable that i\Ioscs, along with
.•\aron, first planted his footsteps on the untrodden sand, encouraging tlie people to follow him M-ithout fear of the treacherous walls; and when we take into account the multitudes that followed liim, tlie immense number who through infancy and old age were incapable of hastenins their movements, together with all the appurtenances of the camp, the strong and steadfastcharacterof the leaders'
faith was strikingl.v mtmifested (Joshua 2. 10; -1. 2:{; I'.salm
6f).f>;71. 1.?; I0(i.9; i:i(>. l:f; Isaiah fA ll-l:!; 1 Corinthians 10. 1
Hebrews 1 1. 2!l). tile Kgypllans pursued anil went in nt^er them to the midst of the sea—From the darkness caused b.v the intercepting cloml, it is probable
tliat they were not aware on what ground they were driving: the.v heard the sound of the fugitives before them, and they pushed on with the fury of the avengers of blood, without dreaming that the.v were on the bared bed of t he sea. 'it. Lord looked . . . through . . . the eloud, and troubled them—W<' suppose tlie fact to have been that the side of the pillar of cloud towards the ICgyptians was suddenl.v, and for a few moments. Illuminated with ft blaze of light, which, coming as It were In a refulgent
flash upon the dense darkness which had preceded, so frightened the lior.ses of the pursuers that the.v rushed
confiisedl.v together and became unmanageabl(\ " I,et us flee" was the cry that resounded through the bn^ken and trembling ranks, but It was too late, all attempts at flight W(>re vain. [Rirsil.] 'H. Moses stretched fortli his hand over tlie sea, Ac.—Wh.af cirei iiiistii in'cs ci nid more clearl.v deinonstrali' the miraculous ••luiracter of Ibis transaclion
DRAWINGS FROM EGYPTIAN MONUMENTS, ILLUSTRATING ANCIENT MANNERS AND CUSTOMS.
FOREIGN CAPTIVES MAKING BRICK AT THEBES.
AN ANCIENT EGYI'TIAN DINNEK-I'AKTY.
WilkiliKun.
11,^, », >•. TiiMin wilh variopu rlihlin. h.p. it.t.q.i. Iln«lt<l« of i{nil«». Fi|;. .1 l» liillilie n wiiiit Imni n KUOt*. r iK< 4 lioIdH n joint of nicnt. Fi^i. and t are enliiiK (ti>n. Fi^. 6 in Hhout to (triiik wnter frotu an carthi-ii vi-khcI. Cath. i, 6-8.
Song of Mjses. EXODUS XV, XVI. Murmurs for Want of Bread.
dances—\Ve shall understand this l)y attending to the modern customs of the East, wliere the dance—a slow, grave, and solemn gesture, generally accompanied with singing and the sound of the timbrel, is still led by the principal female of the company, tlie rest imitating her movements, and repeating the words of the song as they drop from lier lips. 21. Miriam answered them—" ttiem" in the Hebrew is masculine, so tliat Moses proljaldy led the men and Miriam the women—tlie two l)ands responding alternately, and singing the first verse as a chorus. wilderness of Shur—comprehending all the western part of Arabia Petrjea. The desert of Etham was a i)art of it, extending round the northern portion of the lied Sea, and a considerable distance along its eastern sliore; whereas the "wilderness of Shur" (now Sudhr) was the designation of all tlie desert region of Arabia Petr;ea tliat lay next to Palestine. !J3. when they came to Marah, tJiey could not drink of the waters— Following the general route of all travellers southward, between the s.-a and the table-land of the Tib (valley of wandering), Marah
than that at the waving of Moses' roil, the (iivulins wators
left the channol dry, and on his making tlie Siiiiie motion
Oil the opposite side, they returned, comniiiiK'inf; witli Instantaneous fury? Is such Mie character of any el)h-
tide? ^B. there reinaiiked not ao niuclk ns one of tliem —It is surprising tliat, with such a declaration, some in-
telligent writers can maintain there is no evidence of the destruction of Pharaoh hiniseif (Psalm KW. 11). 30. Israel saw tlie Egyptians dead upon the sen-shore, &c.—The
tide threw them up and left multitudes of corpses on the
be.ach; a result that brought greater infamy on the Kgyp-
tians, that tended, on the other hand, to enhance the trinmph of the Israelites, and doubtless enriched them with arms, which they had not before. The locality of this famous passage has not yet been, and probablj' never will
be, satisfactorily fixed. Some place it in the imme<liate neighbourhood of Suez; where, they say, the part of the sea is most likely to be atTected by "a strong east win<l;" where the road from the dell le of Migdol (now Muktala) leads directly to this point; and where tlie sea, not al)ove two miles liroad, could be crossed in a sliort time. The vast majority, however, who have examined the spot, le-
is almost universally believed to be what is now called Ilowarah, in Wady-Amar.ah, about thirty miles from the place where the Israelites landed on the eastern shore of the Red Sea—a distance quit* sufficient for their :narcli of three days. There is no other perennial spring in llie intermediate space. The water still retains its ancient character, and has a bad name among the Ar.abs, who seldom allow their camels to partake of it. 25. the I^ortl showed liim a tree, which when he had cast iisto the waters, t!»e waters were maile sweet—Home travellers have i)ronounced this to be the Elvah of the Arabs—
ject this opinion, and fix the passage, as does local tradi-
tion, about ten or twelve miles furtlier down the shore at Wady-Tawarik. "The time of the miracle wa-s the whole night, at the season of the year, too, when the night would be about its average length. The sea at that point extends from six and a half to eight miles in l)readth. There was thus ample time for the passage of the Israelites from any part of the valley, especially considering their excitement and animation by the gracious and wonderful interposi-
shrub in form and flower resembling our hawthorn; others, the berries of the Ghurkhud—a bush found growing around all brackish fountains. But neitlicr of these shruijs are known by the natives to possess sucli natural virtues. It is far more likely that God miinculously endowed some tree witli the property of purifying the bitter water-a tree employed as the medium, but the sweetening was not dependent upon the nature or quality of the tree, but the power of God (ef. John 9. 6\ Anil hence the "statute and ordinance " that followed, which would have been singularly inopportune if there had no miracle been wrought, and there he proved them—God now lirought the Israelites into circumstances wliich would put their faith and obedience to the test (cf. Genesis 22. 1 ). 27. they came to Elim, where were twelve wells of water supposed to be what is now called Wady-Gliurandel, the most extensive water-course in the western desert—an oasis, adorned with a great variety of trees, among which the palm is still conspicuous, and fertilized by a copious stream. It is estimated to l>e a mile in breadth, but stretching out far to the north-east. After the weary *travel through the desert, this must have appeared a most delightful encampment from its shade and verdure, as well as from its abundant supply of sweet water for the tliirsty multitude. The palm is called "the tree of the desert," as its presence is always a sign of water. The palms in this spot are greatly increased in number, but the wells are diminished.
tion of Providence in their behalf." [Wilson.]
CHAPTEK XV.
Ver. 1-27. Song of Moses. 1. Then sang Moses and the children of Israel—The scene of this thanksgiving song is supposed to liave been at the landing-place on the eastern shore of the Red Sea, at Ayoun Musa, the foun-
tains of Moses. They are situated somewhat farther northward along the shore than the opposite point from which the Israelites set out. But the line of the people would be extended during the passage, and one extremity
of it would reach as far north as these fountains, wliicli would supply them with water on landing. The time when it wa.s sung is supposed to have been the morning
after the passage. This song is by some hundred years the oldest poem in the world. There is a sublimity and beauty in the language that is unexampled. But its unrivalled superiority arises not solely from the splendour
of the diction. Its poetical excellencies have often drawn forth the admiration of the best judges, while the charac-
ter of the event commemorated, and its being prompted by Divine inspiration, contribute to give it an interest and sul)limity peculiar to itself. I will sing unto the liord, for he hath trlnmphed gloriously—Considering the slate of servitude in which they had been born and bred, and the rude features of character which their subsequent history often displays, it cannot be supposed that the children of Israel generally were qualified to commit to memory or to appreciate the beauties of this inimitable Bong. But they might perfectly understand its pervading strain of sentiment; and, with the view of suitablj' improving the occasion, it was thought necessary that all, old and young, should join their united voices in the rehearsal of its words. As every individual had cause, so every Individual gave utterance to his feelings of gratitude. iJO. MIrtam the prophetess—so called from her receiving Divine revelations (Numbers 12. 1; Micah 6. -1), but in this instance principally from her being eminently Bkilled in music, and in this sense the word "prophecy"
Ver. 1-36. Murmurs for Want of Bread. 1. they took their journey from Ellm—where they had remained several days, came unto the wilderness of Sin —It appears from Numbers 32. that several stations are omitted in this historical notice of the journey. This passage represents the Israelites as adv.anced into the great plain, which, beginning near El-Murkah, extends with a greater or less breadth to almost the extremitjf of the peninsula. In its broadest part northward of Tur it
Is Kometimes used in Scripture (1 Chronicles 2.5. 1; 1 Corinthians 11. 5). took a timbrel—or tabret—a musical instrument In the form of a hoop, edged round with rings or pieces of brass to make a Jingling noise, and covered over with tightened parchment like a drum. It was beat with the fingers, and corresponds to our taml)ourine. all the tvomen went out after her with timbrels aud with
is called EI-Kaa, which is probably the desert of Sin. [Robinson.] 2. the whole congregation . . . murmured against Moses and Aaron—Modern travellers through the desert of Sinai are accustomed to taUe as much as is sufflcient for the si.stenance of men and beasts during forty days. The Israelites having been rather more than a month on their Journey, their store of com
Quails and Manna sent. EXODUS XVII. The People MwmuT for Water,
production of the kind and quantity as this tarfa-gum* and as if for the purpose of removing all such groundless speculations, Aaron was commanded to put a s-ample of
or other provisions was altogotner or nearly exhausted ; ftnd there being no prospect of prociirinsj any ini aiis ol' subsistence in the desert, except some wild olives and wild houe^ (Deuteronomy 3i Li), loud complaints were made against the leaders. 3. Would to Goil we liml died by tlie Iiand of tlie Lord In the land of EgyptHow unreasonable and absurd the charge ai^ainst Moses and Aaron! how ungrateful and impious against God! Alter all their experience of the Divine wisdom, gooclness, and power, we pause and wonder over the sacred narrative of their hardness and unbelief. But tlie expression of feeling is contagious in so vast a multitude, and there is a feeling of solitude and despondency in the desert which numbers cannot dispel; and besides, we must remember that they were men engrossed with the present—X.\iO.\, the Comforter was not then given—and that
it in a pot—a golden pot (Hebrews 9. 4)—to be laid before the Testimony—to be kept for future generations, that they might see the bread on which the Lord fed their fathers in the wilderness. But we have the bread of which that was merely typical (1 Corinthians 10. 3 ; John
6. 32). CHAPTER XVII.
Ver. 1-7. The People SIurmur for Water. 1. the children of Israel Journeyed from the wilderness of
-Sin—In the succinct annals of this book, those places only are selected for particular notice by the inspired historian, which were scenes memorable for their happy or painful interest in the history of the Israelites. A more detuiled itinerary is given in the later books of Moses, and we find that here two stations are omitted (Numbers 33). according to the commandment of the Lord, &c.—not given in oracular response, nor a vision of the night, but indicated by the movement of the cloudy pillar. The same phraseology occurs elsewhere (Numbers 9. 18, 19). pitched in Rephidim—now believed, on good gi'ounds, to be Wady Feiran, which is exactly a day's march from Mount Sinai, and at the entrance of the Horeb district. It is a long circuitous defile about forty feet in breadth, with perpendicular granite rocks on both sides. The wilderness of Sin through which they approached to this valley is very barren, has an extremely dry and thirsty aspect, little or no water scarcely even a dwarlish shrub to be seen, and the onl> shelter to the panting pilgrims is under the shadow of the great overhanging clitl's. a, 3. the jieople did chida with nioses, an«l said, Give ns water tiiat we may drink—The want of water was a privation, the severity
they were destitute of all visible means of sustenance, and cut ofi' from every visible comfort, with only the promises of an unseen God to look to as the ground of
their hope. And though we may lament they should tempt God in the wilderness, and freely admit their sin In so doing, we can be at no loss for a reason why those who had all their lives been accustomini to walk by sUjM should, in circumstances of unparalleled difficulty and perplexity, find it hard to walk by failh. Do not even we
find it difficult to walk by faith through the wilderness of this world, though in the light of a clearer revelation, and under a nobler leader than Moses? [Fisk.] (Bee
1 CoriVithians 10. 11, 121. 4. Tlien said tlie Lord unto Moses—Though the outbreak was immediately against the human leaders, it was indirectly against God : yet mark His patience, and how graciously He promised to redress the grievance. I will rain bread fi-oiii heaven —Israel, a type of the Church which is from above, and being under the conduct, government, and laws of heaven, received their food from heaven also (Psalm "S. 24!. that I may prove them, whetlier they will walk in my law, or no—The grand object of tlieir being led into the wilderness was that they might receive a religious training directly under the eye of God; and the first lesson taught them was a constant dependence on God for their
of which we cannot estimate, and it was a greftt trial to the Israelites, but their conduct on tliis new occasion outrageous; it amounted even to "a tempting of the Lord." It was an opposition to His minister, a distrust of His care, an inditl'erence to His kindness, an unbelief
Uail.v nourishment. 13. at even the quails came up, and covered tlte camp—This bird is of the gallinaceous iind, resembling the red partridge, but not larger than the turtle-dove. They are found in certain seasons in the places through which the Israelites passed, being migratory birds, and they were probably brought to the camp by "a wind from the Lord" as on another occasion (Numbers 11.31). 13-31. and in the morning ... a small round tiling . . . manna—There is a gum of the same name distilled in this desert region from tlie tamarisk, which is much prized by the natives, and preserved carefully by those who gather it. It Is collected early in the morning, melts under the heat of the sun, and is congealed by the cold of night. In taste It Is as sweet as honey, and has been supposed by distinguished travel-
in His providence, a trying of His patience and fatherly
f(>rl)earance. 4. Moses cried nnto the Lord, saying, Wliat shall I do unto tikis people?—His language. Instead of betraying any signs of resentment or vindictive
imprecation on a people who had given him a cruel and unmerited treatment, was the expression of an anxious wish to know what was the best to be done in the circumstances (cf. Matthew f). -14; Romans 12.21). 5. the Lord
siiid unto Moses, Ac.-not to smite the rebels, but the rock; not to bring a stream of blood from the breast of the otl'enders, but a stream of water from the granlto
cliffs. Tlie cloud rested on a particular rock, just as the star rested on the house where the Infant Saviour was lodged. And from the rod-smitten rock there forthwith gushed a current of pure and refreshing water. It was perhaps the greatest miracle performed by Moses, and lu many respects bore a resemblance to the greatest of Christ's: being done without ostentation, and in the presence of a few chosen witnesses (1 Corinthians 10.4). 7. called the name of the place—Massah (temptation; Mcrib:ili—cjilding,—strife): the same word whlcli is ren-
lerj, from its whitish colour, tlnre and place of its appear-
atice, to be the manna on which the Israelites werc! fed : BO that, according to the views of some. It was a i)roductlon Indigenous to the desert; according to others, there was a miracle, which consisted, however, ot ly in the preternatural arrangements regarding lis svijiply. lUit more recent and accurate examination has proved this gum of the tarfa-tree to he wanting In all the prlncii>nl characteristics of the Scripture manna. It exudes only in small qunntllles, and not every year; It does not admit of being baked (Numbers 11.8) or boiled {v. 2.)). 'J'liough It may be cxlialed by the heat and afterwards fall with th<' dew, it
di'red " provocat ion" (Hebrews 3. 8).
8-l(!. Attack ok Amai.kk. S. Then came Amniek Some time probably elapse<l before they were exposed to this new evil; and the presumiMlon of th(>re being such an Interval affords tluMinly ground on which we can sat-
Ist'nctoi ily account for tlie altered, the better and former
\h a medicine, not food— It Is well known to the natives
spirit that animated tlie jieople In this sudden contest, Tlie miracles of the manna and the wat(>r fi'om the rock had pro(luc<'d a deep impression and permanent conviction that God was Indeed among them; and with feelings elevated by I be conscious experieiio' of the Divine iiresence anil aid, they remained calm, resolute, anil courageous under the attack of their unexpected foe. fought with Israel—The language Iniiilles that no occasion had been furnished for this attack; but. as descendants of Ksau, the AnialeUltes entertained a deep-seated grudge
<if Ihe desert, while the Israelites were strangers to theirs; and In taste as well ns In the appearance of double qmmtlty on Friday, none on Habbath, and In not breeding worms. It Is essentially dillerent from the manna furnished to the Israelites. 3'2-3n. Fill an omer of it to be kept for your generations—The mere fact of such a multitude being fed for forty years In the wilderness, where no food of anyklrfd is to be obtained, will snow the utter Impossibility of their subsisting on a natural
Visit of Jelhro EXODUS XVIII, XIX. Arrival at Sifnai.
against them, especially as the rapid prosperity and marvellous experience of Israel sliowed that the blessing contained In the birthright was taking effect. It seems to have been a mean, dastardly, Insidious surprise on the rear (Numbers 21. Deuteronomy 2.5. 17), and an impious defiance of God. 9. Moses said unto Joshna—or Jesiis (Acts 7. 45; Hebrews 4. 8), and this is the earliest notice of a young warrior destined to act a prominent part in the history of Israel. He went with a number of picked men. There is not here a wide open plain on whicli the battle took place, as according to the rules of modern warfare. The Amalekites were a nomadic tribe, making an irregular attack on a multitude probably not better trained than themselves, and for such a conllict the low hills and open country around this wady would afford ample space. [Robinson.] lO-ia. Moses . . . went up . , . the Iiill
of a better and higher Counsellor; and although we are not informed of it, there can be no doubt tliat Moses, before appointing subordinate magistrates, would ask the mind of God, as it is the duty and privilege of every Christian in like manner to supplicate the Divine direction in all his ways.
Ver. 1-25. Arrival at Sinai. 1. In the third month —according to Jewish usage, the first day of that month— "same day"—It is added, to mark the time more explicitly, t. e., forty-five days after Egypt—one day spent on the mount (v. 3), one returning tlie people's answer {v. 7, 8), three days of preparation, making the whole time fifty days from the first passover to the promulgaticm of the law. Hence the feast of pentecost, i.e., the fiftieth day, was the inauguiation of the Old Testament church, and the Divine wisdom is apparent in the selection of the same reason for the institution of tlie New Testament church (John 1. 17; Acts 2. 1). 2. were come to the desert of Slnat—The desert has its provinces, or divisions, distinguished by a variety of names; and the "desert of Sinai" is that wild and desolate region which occupies the very centre of the peninsula, comprising the lofty range to which the mount of God belongs. It is a wilderness of shaggy rocks of porphyry and red granite, and of valleys for the most part bare of verdure, and there Israel camped before the mount—Sinai , so cal led fi om Sen^h , or acacia bush. It is now called Jebel Musa. Theirwayinto the interior of the gigantic cluster was by Wady Feiran, which would lead the bulk of the hosts with their flocks and herds into the high valleys of Jebel Musa, with their abundant springs, especially into the great thoroughfare of the desert—the longest, widest, and most continuous of all the valleys, the Wady-es-Sheikli, whilst many would be scattered among the adjacent valleys; so that thus secluded from the world in a wild and sublime amphitheatre of rocks, they "camped before the mount.' "In this valley—along flat valley—about a quarter of a mile in breadth, winding northwards, Israel would find ample room for their encampment. Of all the wadys in that region, it seems the most suitable for a prolonged sojourn. The 'goodly tents' of Israel could spread themselves without limit." [Bonar.] 3-0. Moses went up unto God—the Shechlnah—witliin the cloud (ch.X3. 20; John 1. 18). Thus shalt thou say to the house of Jacob, Ac.—The object for which Moses went up was to receive and convey to the people the message contained in these verses, and the purport of which was a general announcement of the terms on which God was to take the Israelites into a close and peculiar relation to Himself. In tlius negotiating between God and His people, the liighest post of duty which any mortal man was ever called to occupy, Moses was still but a servant. The only Mediator is Jesus Christ, ye shall be unto mc a kingdom of priests—as the priestly order was set apart from the conunon mass, so the Israelites, compared with other people, were to su.'italn the same near relation to God; a community of spiritual sovereigns, an holy nation—set a|iart to preserve the knowledge and worship of God. 7, 8. Moses came, and called for the elders of the i>eople—The message was conveyed to the mighty multitude through tlieir elders, wlio, doubtless, instructed thcin in the conditions required. Their unanimous acceptiinco was conveyed through the same channel to Moses, and by him reported to the Lord. Ah! how nuicli .self-confidence did their language betray! how little dlil thi-y know what spirit they were of! 9-115. The Lord said «i»to ?J[oscs, Lo, I come ... in a thick cloud, <tc.—The deepest impressions are made on the mind tlirough the iiicdium of the senses; and so He who knew what was in man signalized His descent at the inauguration of the ancient cliuich, by
. . . Ueld up lus Itaud—with the wonder-working rod; he acted as the standard-bearer of Israel, and also their intercessor, praying for success and victory to crown their arms—tlie earnestness of his feelings being conspicuously evinced amid the feebleness of nature. 13. Joshua discomfited Amalek—Victory at length decided in favour of Israel, and tlie glory of the victory, by an act of national piety, ascribed to God (cf. 1 John 5. 4). 14-lti. Write tlila tor a memorial—If the bloody character of this statute seems to be at variance with the mild and merciful character of God, the reasons are to be sought for in the deep and implacable vengeance they meditated against Israel (Psalm 83. 4).
Ver. 1-27. Visit of Jethro. 1-5. Jethro . . . came
. . . unto Mo8<-8, &c.—It is thought by many eminent commentators that this episode is inserted out of its chronological order, for it is described as occurring when the Israelites were "encamped at the mount of God." And yet tlgey did not reach it till the third month after their departure from Egypt (ch. 19. 1, 2; cf. Deuteronomy
1. 6, 9-15). 6. thy wife, and her two sons—See on ch.
4. 20. 7. Moses went out to meet his father-in-law, &c. —Their salutations would be marked by all the warm and social greetings of Oriental friends (see on ch. 4.27)—the one going out to "meet" the other, the "obeisance," the "kiss" on each side of the head, the silent entrance into the tent for consultation, and their conversation ran In the strain that might have been expected of two pious men, rehearsing and listening to a narrative of the wonderful works and providence of God. 13. Jethro . . . took a burnt offering—This friendly interview was terminated by a solemn religious service—the burnt offerings were consumed on the altar, and the sacrifi<:cs were peace offerings, used in a feast of Joy and gratitude at which Jethro, as priest of the true God, seems to have presided, and to which the chiefs of Israel were invited. This incident is in beautiful keeping with the character of the parties, and is well worthy of the imitation of Christian friends when they meet in the present day. 13-3G. on tlie morrow . . . Moses sat to judge the people, Ac. We are here presented with a specimen of his daily morning occupations; and amongst the multifarious <luties his Divine legation imposed, it must be considered only a small portion of his official employments. He appears in this attitude as a type of Christ in his legislative and judicial characters, the people stood by Moses from the morning unto the evening, &c.—Governors in tlie East seat themselves at the most public gate of their palace or the city, and there, amid a crowd of applicants, hear causes, receive petitions, redress grievances, and adjust the claims of contending parties. 17. Moses' fathcr-lnlaw said unto him, The thing ... Is not good—not good either for Moses himself, for the maintenance of jus-
tice, or for the satisfaction and interests of tlie people. Jetlirogave a prudent counsel as to the division of labour, and universal experience in the Church and State has attested the soundness and advantages of the principle, as. If thou Shalt do this thing, &c.—Jethro's counsel was given merely in the form of a suggestion ; it was not to oe adopted without the express sanction and approval
all the sensible tokens of august majesty that weiv fitted
to produce the conviction that He is tlie great ami terrible God. The whole multitude must have anticipated the event with feelings of intense |p)lcmnity and awe. The extraordinary preparations enjoined, tlie ablutions and rigid abstinence tliey were required to observe, the bar*
()1
The Ten CommandmetHs. EXODUS XX, XXI. Laws for Men Servantt,
figures of cherubim, brazen serpents, oxen, and many other things in the earth beneath, were made, and never condemned. The mere making was no sin—it was the making with the intent to give idolatrous worshin. 8. Remember the sabbath day—implying it was already known, and recognized as a season of sacred rest. Tlie
Tiers erected all round the base of the mount, and the stern penalties annexed to the breach of any of the conditions, all tended to create an earnest and solemn expectation wliioh increased as the appointed day drew near, 16. oil tlie tliird day, In the morning, that there were thnuderg and lightnings, &c.—Tlie descent of Ciod was signalized by every object imagination can conceive connectexl with the ideas of grandeur and of awe. But all was in keeping with the character of the law about to l)e proclaimed. As tlie mountain burned with fire, God was exhibited a consuming fire to the transgressors of His law. The lliunder and lightning, more awful amid tlie deep stillness of the region, and reverberating witli terrific peals among the mountains, would rouse the universal attention ; a thick cloud was an apt emblem of the dark and shadowy dispensation (cf. Matthew 17.5). the voice of a trumpet— this gave the scene the character of a miraculous transaction, in which other elements tliau those of nature were at work, and some other than material trumpet was blown by other means than human l)reath. 17. nioses brought foi-th the people out of the camp to meet with God—"Wady-er-Raheh, where they stood, has a spacious sandy plain, immediately in front of Es-fSuksafeh, considered by Robinson to be the mount from which the law was given. "We measured it, and estimate the whole plains at two geograpliical miles long, and ranging in breadth from one-third to two-thirds of a mile, or as equivalent to a surface of one stjuare mile. This space is nearly doubled by the recess on the west, and by tlie broad and level area of \\'ady-es-Sheikh on the east, which issues at right angles to the plain, and is equally in view of the front and summit of the mount. The examination convinced us that here w:x,s space enough to satisfy all the requisitions of the Scripture narrative, BO far as it relates to the assembling of the congregation
first four commandments comprise our duties to God—the other six our duties to our fellow-men ; and as interpreted by Christ, they reach to the government of the'heai't as well as the lip (Matthew 5. 17). " If a man do them he shall live in them." But, ah! what an i/ for frail and fallen man. Whoever rests his hope upon the law stands debtor to it all ; and in this view every one would be without hope were not " the Lord our Righteousness" (John
1. 17). 18-^1. all the people saw the thunderings and the lightnings—They were eye and ear witnesses of the awful emblems of the Deity's descent. But they perceived not the Deity himself. 19. let not God speak with us, lest wedle, <tc.—The phenomenaof thunderand lightning had been one of the plagues so fatal to Egypt, and as they heard G(kI speaking to them now, they were apprehensive of instant death also. Even Mo.ses himself, the mediator of the old covenant, did "exceedingly quake and fear" cHebrews 12. 21). But doubtless God spake what gave liim relief—restored him to a frame of mind fit for the ministrations committed to him; and hence immediately after be was enabled to relieve and comfort them with the re-
lief and comfort which he himself had received from God
(2 Corinthians 1. 4). 'Z'i, 'i3, the Lord said unto nioseg
It appears from Deuteronomy 4. H-IB, that this injunction was a conclusion drawn from the scene on Sinai—that as no similitude of God was displayed then, they should not attempt to make any visible figure or form of Him. 34. An altar of eartit thou shalt make unto me—a regulation applicable to special or temporary occasions. !J5. thou shalt not build it of hewn stone, &c.— i. e., carved with figures and ornaments that might lead to supersti-
to recei\fe tlie law. Here, too, one can see the fitness of the injunction to set bounds around tlie mount, that neither man nor beast might approach too near, for it
tion. 36. by steps—a precaution taken for the sake of
rises like a perpendicular wall." But .leliel Musa, the old traditional Sinai, and tlie highest peak, has also a spacious
de(;eiicy, in consequence of the loose, wide, flowing gar« ments of the priests.
valley, Wady-Seba'iyeh, capable of holding the people.
It is not certain on which of these two they stood. HI. the L.ord said unto Moscg, Go doivn, charge the people—Nosooner had Moses proceeded a little up the mount, than he was suddenly ordered to return, in order to keep the people from breaking through to gaze—a course adopted to heighten the Impressive solemiiity of the Bcene. The strict injunctions renewed to all, whatever their condition, at a time and in circumstances when the whole multitude of Israel were standing at the base of the mount, wiis calculated In the highest degree to solemnize and awe every heart.
Ver. 1-6. Laws for Men Servants. 1. Judgments rules for regulating the procedure of judges and magistrates In the decision of causes and the trial of criminals. The government of the Israelites being a theocracy, those public authorities were the servants of the Divine Sovereign, and subject to His direction. Most of these laws here noticed were primitive usages, founded on principles of natural ecjuity, and Incorporated, with modifications and improvements. In the Mosaic code. !4-6. If thou l>uy an Hebrew servant—Every Israelite was fl-eeborn; but slavery was permitted under certain restrictions. An Hebrew inigl.i be made a slave through poverty, debt, or crime; but at the end of six years he was entitled to freedom, and his wife, if she had voluntarily shared his state of bondage, also obtained release. Should he, however, have married a female slave, she and the children, after the husband's liberation, remained the master's prop-
Ver. l-2fi. The Ten Commandmknts. 1. God spake oil these words—The Divine Being hlmsi'lf was the speaker (Deuteronomy 5. 12, 32, in tones so loud as to be heard—so distinct as to be Intelligible by the whole multitude standing In the valleys below, amid the most appalling phenomena of agitated nature. Mad He been Bimply addressing rational and intelligent creatures, III? would have spoken with the still small voice of persuasion and love. But He was speaking to those who were at the same time fallen and sinful creatures, and a corresponding change was required in the manner of (iod's proctMlure, In order to give a suitable Impression of the character and sanct ions of the law revealed from hea ven (Romans 11.5-0). !4. 1 am the Lortl thy God—This Is a preface to the ten commandment-s-the latt^'r clause being Bpcclally appllcabk^ to the case of the Israelites, while the form(!r brings It home to all mankind; showing that the reasonalileness of the law Is fouiidecl In their eternal r4'- latlon as creatures to their Creator, and their mutual relations to each other. 3^Thou shalt have no oilier godit liefore me— In my presence, beside, or except me. t, 3. Tliou shalt not make . . . any graven Image . . . thou shalt not bow down thyself to them— i. c, " make In order to bow." Under the auspices of Moses himself. 62
erty; and If, through attachment to his family, the Hebrew chose to forfeit his privilege and abide as he was, a formal process was gone through In a public court, and a brand of servitude stamped on his ear (Psalm 10.6)
for life, or at least till the Jubilee (Deuteronomy 15. 17).
7-.'«J. Laws FOR Maid SERVANT.S. T. if a man sell hl« daughter—Hebrew girls might be redeemed for a reasonable sum. But In the event of her parents or friends lielnii? unable to pay the redemption money, her owner was not at liberty to .sell her elsewhere. Should she have been betrothed to him or his son, and either change their minds, a maintenance miist be provided for her suitable
to her condition as his lnf<>nded wife, or her freedom instantly granted. 'Z3-i!i. eye for rye—The law which authorized retaliation—a principle acted upon by all primitive people—was a civil one. It was given to regu-
late the procedure of the public magistrate In determining the amount of compensation In every case of lii.|ury, but did not encourage feelings of private revenge. The later
Laws coneerniny Theft. EXODUS XXII—XXIV. Law." cnvcerniiig Slander, etc
Jews, however, mistook it for a moral precept, and were conecteil by our Lord (Matthew o. .is-li). aS-3G. It aii ox gore a man o»- a tvoiiiHii, tliat tlit-y die—Kor the ])urpose of sanctifying huuiau blood, and representing all
ise respe<'ting the triple increase on the siith year (Leviticus ij. 2u, 21J, it gave the lf,raeUies a practical proof that tliey held their properties oi tin: Lord as His tenants, and must conform to His rules on puin oi forfeiting the lease of them. Six days tlioii aiialt do thy work, and on tl»e seventh day titou <>Uall rest—This law is repeated lest any might suppose tucie was a relaxation of its observance during the sabljatical year. 13. make no mention of the name of other gods, <fcc. i. e., in common conversation, for a familiar use of them would tend to lessen horror of Idolatry. 14-18. Three times . . . keep a feast ... in the year—This was the institution of the great religious festivals—"The least of unleavened bread" or the passover—" the feast of harvest" or peutecost—"the feast of in-gathering" or the feast of tabernacles, wliich was a memorial of tlie dwelling in booths iu tlie wilderness, and which was observed "in the end of the year," or the seventh month (ch. 12. 2). All the males were enjoined to repair to the tabernacle and afterwards the temple, and the women fretiuently went. The institution of this national custom was of the greatest importance in many ways—by keeping up a national sense of religion and a public uniformity in worsliip, by creating a bond of unity, and also promoting internal commerce amongst the people. Though the absence of all^he males at these three festivals left the country defenceless, a special promise was given of Divine protection, and no
Injuries afteeting life in a serious light, an animal that occasioned death was to be killed or suffer punishment proportioned to the degree of damage it had caused. Punishnient.s are still intlicted on this principle in Persia and otber countries of the East; and among a rude people greater effect is produced in inspiring caution, and making them keep noxious animals under restraint, tlian a penalty imposed on the owners. 30. If there be laid on hiiu a sum of Hioiiey, &c.—Blood flues are common among the Arabs as they were once general throughout the East. This is the only case where a money compensation, instead of capital punishment, was expressly rIIowmI in the Mosaic law.
Ver. 1-31. Laws CONCERNING Theft. 1. If amaji sliall steal an ox, or a slieei)—The law respects tlie theft of
cattle which constituted the chief part of their property. The penalty for the theft of a sheep whicli was slain or
sold, was fourfold ; for an ox fivefold, because of its greater
ulilitj-in labour; but, should the stolen animal have been r<:covered alive, a double compensation was all that was required, because it was presumable he (the thief) was not a practised adept in dishonesty. A robber breaking Into a house at midnight might, in self-defence, be slain
incursion of enemies was ever permitted to happen on those occasions. 19. Thou shalt not seetlte a kid in Itig mother's milk—A prohibition against imitating the superstitious rites of the idolaters in Egypt, wlio, at the end of their harvest, seethed a kid in its motiier s milk and sprinkled the broth as a magical charm on their gardens and fields, to render them more productive the following season. 30-25. Behold, I tk-nd an Angel before thee, to keep thee in the way—The communication of these laws made to Moses and by him rehearsed to the people, was concluded by the addition of many animating promises, intermingled with several solemn wariiingg that lapses into sin and idolatry would not be tolerated or passed with impunity, my name is in him—This angel
with impunity; but if he was slain after sunrise, it would be considered murder, for it was not thought likely an assault would then be made upon the lives of the inmates. In every case where a thief could not make restitution, lie was sold as a slave for the usual term. G. If fire break out, and eatvli In thorns—This refers to the common practice in the East of setting fire to the dry grass before tlie fall of the autumnal rains, whicli prevents the ravages of vermin, and is considered a good preparation of the ground for the next crop. Tiie very parched state of the lierbage and tlie long droughts of summer, make the kindling of a fire an operation often dangerous, and always requiring caution from its liability to spread rapidly, stacks—or as it is rendered " shocks "
is frequently called Jehovah and Eloliim, i. e., God. aS. I will send hornets before thee, Ac. (Joshua 21. 12). Some instrument of Divine judgment, but variously interpreted, as hornets in a literal sense. [Bochart.] As a pestilential disease. [Rosenmullek.] As a terror of the Lord—an extraordinary dejection. [Junius.] 39, 30. I will not drive . . . out ... in one year; lest the land become desolate—Many reasons recommend a grail ual extirpation of the former inhabitants of Canaan. But only one Is here specified—the danger lest in tlie unoccupied grounds, wild beasts should iiK onveniently multiply ; a clear proof that the promised land was more than sufficient to contain the actual population of the Israelites.
(Judges 15. 5; Job 5.20), means simply a bundle of loose sheaves. !i6, 'il. If thou at all take thy neighbour's raiment to pledge, itc—From the nature of tlie case, this is tlie description of a poor man. No Orientals undress, but merely throwing ofT their turbans, and some Of their heavy outer garments, tiiey sleep in the clothes which they wear during the day. The bed of the poor is usually nothing else than a mat; and, in winter, they cover themselves with a cloak—a practice which forms the ground or reason of the humane and merciful law respecting the pawned coat. 88. gods—a word which is several times in this chapter rendered "judges" or magistrates, the ruler of thy people—and the chief magistrate who was also the high priest, at least in the time of Paul (Acts 23. 1-5).
CHAPTER XXIV;
Ver. 1-18. Delivery op the Law and Covenant. 3. Moses came and told the people all tlie words of the Lord—The rehearsal of the foregoing laws and the ten commandments, together with the promises of special blessings in the event of tjieir obedience, havinf^ drawn forth from the people a unanimous declaration of their consent, it was forthwith recorded as the conditions of the national covenant. The next day preparations were mad' -or having it solemnly ratified, by building an altar and twelve pillars; the altar representing God, and the pillars the tribes of Israel—the two parties in this solemn compact—while Moses acted as typical mediator. 5. young men—priests (ch. 19. 22), probably the eldest sons of particular families, who acted under the direction of Moses, oxen—other animals, though not mentioned, were ofTered in sacrifice (Hebrews 9. lH-20). 0. Moses took half of the blood . . . sprinkled—Preliminary to this, was the public reading of the law, and the renewed acceptance of the terms by the people; then the sprinkling of the blood was the sign of solemn ratificationhalf on each party iu the transaction. 8. Moses took tiM 63