Bible Commentary (1871–1879 Edition) (continued)
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 relief 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 superstito 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.
CHAPTER XXI.
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-
CHAPTER XX.
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 proct Mlure, 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).
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 regulate 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 tvoiii Hii, 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,rae Uies 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 allhe 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.
CHAPTER XXII.
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 of Tered 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
CHAPTER XXIII.
Ver. 1-3.3. Laws concerning Slander, &c. 1. put not tkine hand—Join not hands. 3. decline—depart, devi Ote from tlie straight path of rectitude. 3. countenance —«<lorn, embellish—thou shalt not varnish the cause even of a poor man to give It a better colouring than it merits. lO, 11. six years thon shalt sow thy land—Intermitting the cultivation of the land every seventh year. But it appears that even then there was a spontaneous produce which the poor were permitted freely to gather for their use, and the beasts driven out fed on the remainder, the owners of fields not being allowed to reap or collect the fruits of tlie vineyard or ollveyard during the oourse of this sabbatical year. This was a regulation subservient to many excellent purposes; for, besides In- •tJcatlng the general lesson of dependence on Provid«uce, and of confidence in His falthfulnetss to His prom-