19.—for they are lively, &c.] Many of the Hebrew women may have been such as here described, if not all. The answer of the midwives is therefore so far from being, as sometimes represented, an unworthy falsehood to save their lives, that it is a bold confession of their faith and piety to the hazard of them: purporting that they saw so plain an evidence of the wonderful hand of God in that extraordinary vigour in the travail of the women, that, do what Pharaoh would, they durst not, would not, obey him, because they would not strive against God. Dr. Lightfoot. 21.—he made them houses.] That is, He blessed the midwives with a peculiar increase of their own families and estates. Pyle. Others refer them to the Israelites, understanding the sense to be, "God by these means unleashed and increased the Israelites," which is expressed by "making them houses." Bp. Kidder. 22. And Pharaoh charged all his people, &c.] This decree was in force at the birth of Moses, sixty-four years after the death of Joseph; and was probably enacted soon after the birth of his elder brother Aaron, three years earlier, who was not subject to the decree. We may date it therefore about the thirty-second year of their bondage; and about an hundred and thirtythree years after their settlement. Dr. Hales. Chap. II. ver. 1.—there went a man &c.] The name of the father of Moses was Amram; and his mother's name was Jochebed, chap. vi. 20. They were both of the tribe of Levi. Aaron, his elder brother, was three years older than he; and Miriam, his sister, probably seven or eight years older than Aaron. Calmat. — Moses fled from the face of Pharaoh.] Though he could satisfy his own conscience in having killed the Egyptian, yet he had not received a commission from God to act publicly as the deliverer of the Israelites, and so could not well justify his action to Pharaoh: nor had he reason to expect, that God should protect him in an extraordinary manner, since his safety could be provided for at present by ordinary means; namely, by withdrawing from Egypt. Dr. Wells. — the land of Midian.] A part of Arabia Petres, where some of Abraham's posterity were settled, Gen. xxv. 2. Bp. Patrick. It lay upon the farther side of the two inlets to the Red Sea, to the east of the wilderness of Sin and Etham: about eight days' journey from Egypt. The whole route was through a desert. Bryant. — [or he said, I have been a stranger &c.] During his long exile, Moses was trained in the school of adversity for that arduous mission, which he had anticipated; and so became "very meek, above all the men which were upon the face of the earth," Numb. xii. 3. And no man indeed had greater trials, or more occasion for meekness. And his humility was equal thereto: his backwardness afterwards to undertake that mission, for which he was destined from the womb, was no less remarkable than his forwardness before, Exod. iv. 10—13. Dr. Hales. Chap. III. ver. 1. Now Moses kept the flock &c.] So Moses was taken from the sheepfold, as David was in aftertimes, to be the ruler of God's people, Ps. lxxviii. 70. God's power herein appeared the more wonderful, that He delivered His people from the Egyptian tyranny by one, that was contemptible, or rather abominable to that nation, namely a keeper of sheep. It can hardly be supposed, however, but that a person of Moses's education would, during forty years, find some other employment besides that of keeping sheep. It is probable therefore, that the several arts and sciences, which he had been taught in his youth, he took care to cultivate and improve in this happy retirement. Bp. Patrick, Stackhouse. — the mountain of God, even to Horeb.] Otherwise 2.—and bare a son.] The entire account, which the book of Exodus delivers of the private life of Moses, for the eighty years which preceded his divine mission to deliver the Israelites, is contained in two short chapters: at his birth, the narrative with a beautiful simplicity notices the very natural circumstance, that "when his mother saw him that he was a goodly child, she hid him three months." All that follows is plain and artless, full # CHAP. II. 3.—she took for him an ark of bulrushes.] A little vessel or basket made of rushes: which she "daubed with slime and with pitch," to keep out the water; and "laid in the flags by the brink of the river" Nile, that it might remain concealed, without being carried away by the stream, or that she might suckle the child in the night. Bp. Patrick. — an ark of bulrushes.] This ark was probably of the form of one of those boats, with which the river was always covered, and made like them of "bulrushes," or flags of the papyrus, of which the Egyptians made their paper, and which grew particularly on the banks of the Nile. This papyrus was strong enough to hold out the water, and smooth enough to receive the "slime and pitch" with which it was smeared; and by its lightness fittest to swim with the child's weight. The vessels of bulrushes, mentioned both in sacred and profane history, were no other than larger fabricks made of the papyrus, in the same manner as this ark of Moses. Dr. Waterland, Dr. Shaw. 4. And his sister stood afar off.] The mother of Moses does not leave her child without a guardian. No tyranny can forbid her to love him, whom she is forbidden to keep. Her daughter's eyes must supply the place of her arms. And if the weak affection of a mother were thus effectually careful, what shall we think of Him, whose love, whose compassion, is, as Himself, infinite? His eye, His hand cannot but be with us, even when we forsake ourselves. Moses had never a stronger protection about him, no, not when all his Israelites were pitched about his tent in the wilderness, than now when he lay an outcast, alone, upon the waters. No water, no Egyptian can hurt him. Neither father nor mother dare own him: and now God challenges his custody. When we seem most neglected and forlorn in ourselves, then is God most present, most vigilant. Bp. Hall. K 2 Before CHRIST about 1573. a Chap. 6. 20. Numb. 26.30. 1571. b Acts 7. 20. Hebr. 11. 32. Moses is found by Pharaoh's daughter. Moses slayeth an Egyptian. Before CHRIST 1571. 5.—to wash herself at the river.] Not for pleasure probably, but for purification; this being an ancient rite of religion in all ages, for persons to cleanse themselves by washing after any defilement. Bp. Patrick. The people of Egypt, especially the females, express their veneration for the Nile, in return for the benefits received from it, by plunging into it when it begins to overflow the country. It is probable, that when the daughter of Pharaoh bathed in the river, it was in compliance with some such custom, perhaps of an idolatrous kind. Irwin mentions a ceremony, which is observed by some of the Egyptian females, of going with singing and dances to solemnize the first visible rise of the Nile, and to bathe in the river. Harmer. 8. And Pharaoh's daughter said to her, Go. And the maid went &c.] Here we see an amazing concurrence of circumstances; and those of great moment, and highly interesting, which could not be the effect of chance. They were certainly brought about by that Divine Wisdom which can influence our hearts, and order our goings, and make us subservient to the will of God. Which often makes use of a series, and evolution of events, simple in themselves, and obvious, but wonderful in their texture, and combination, towards the accomplishment of His high decrees. Bryant. 10.—she brought him unto Pharaoh's daughter.] Who was a married woman, without children, according to the Jewish historian Josephus. Bp. Patrick. —and he became her son.] Her adopted son. Accordingly she gave him a princely education; and caused him to be instructed "in all the wisdom of the Egyptians," Acts vii. 22. Bp. Patrick. Josephus says, that he became a man of eminence among them; was made general and leader of their armies; and fought some battles with conduct and success. Shuckford. Thus did he find an asylum in the very palace of his intended destroyer; while his intercourse with his own family and nation was still most naturally, though unexpectedly, maintained: so mysterious are the ways of Heaven! And while he was instructed "in all the wisdom of the Egyptians," and bred up in the midst of a luxurious court, he acquired at home the knowledge of the promised Redemption of Israel: and, "by faith in the RADERMAN CHRIST," refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God, than to have enjoyment of sinful pleasures for a season; esteeming the reproach of Christ (or persecution for Christ's sake) greater wealth than the treasure of Egypt: for he had respect unto the (future) recompense of the reward, or looked forward to a future state. Dr. Hales. —Moses.] Which in the Egyptian language signifies one saved or drawn out of the water. Mo or Mon was the Egyptian for water. Calmet, Bryant. 11.—when Moses was grown, that he went out &c.] Being now forty years old, Acts vii. 23, he was moved by God to go and acquaint himself more particularly with the condition of his brethren; and to own himself, more than he had hitherto done, to be one of them. Bp. Patrick. One of the noblest instances on record of despising popular opinion, when it opposes duty, is furnished in the conduct of Moses. He was in the highest credit in the court of Pharaoh, and enjoyed all the luxuries of Egypt. He had had intercourse with the Israelites, no doubt, in various shapes; and was well acquainted with the prophecies of Christ, from the times of Abraham, Isaac, and Jacob. He had that faith therefore, which all true Israelites had, in a promised Saviour: and in obedience to that faith he thought it his duty to break away from all the allurements of his splendid situation, and take his fortune with his poor oppressed countrymen. Many, no doubt, were the reproaches he suffered on this apparently strange choice. The wit and ridicule of Pharaoh's court would undoubtedly be pointed against him; and all who heard of his leaving such advantages, for no consideration as it appeared, would deride his folly. Moses however considered these scoffs of the world as trials only of his faith: "he had respect unto the recompense of the reward; esteeming the reproach of Christ greater riches than the treasures in Egypt." Gilgin. If we had Moses's faith, we could not but make his choice. It is only our infidelity, that binds us to the world, and makes us prefer the momentary pleasures of sin unto that everlasting recompense of reward. Bp. Hall. 12.—he looked this way and that way.] Though he knew he had a secret calling to deliver the Israelites, yet, because it was not publicly known, he carried himself warily in the business, and looked round about. Bp. Hall. —he slew the Egyptian.] By comparing the two accounts of this matter here and in the Acts, it appears that the Israelite suffered wrongfully. For St. Stephen says, that Moses saw him "suffer wrong," or, "treated injuriously." The manner, as represented here, was, He fleeth into Midian, and marrieth Zipporah. Before CHRIST 1531. second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow? 16. — drew water.] See note on Gen. xxiv. 15; and xxix. 9. 17. — Moses stood up and helped them.] Moses, when he may not in Egypt, will be doing justice in Midian. In Egypt, he delivers the oppressed Israelite: in Midian, the wronged daughters of Jethro. A good man will be doing good, wheresoever he is. His practice is a compound of justice and charity. As therefore evil dispositions cannot be changed by climate, no more will good. Bp. Hall. 18. — Reuel their father.] The name of the priest of Midian was Jethro, Exod. iii. 1; so that either Reuel was his name as well as Jethro; or else Reuel was the father of Jethro, and therefore grandfather of these young women. Bp. Patrick. It is usual in Scripture to call the grandfather, father: see Gen. xxiv. 48, where Rebekah is called Abraham's brother's daughter: she was in fact his granddaughter. Bp. Kidder. See the note on Jer. xxvii. 7. 19. — An Egyptian delivered us] So they took Moses to be from his speech and habit. Bp. Patrick. 21. — he gave Moses Zipporah his daughter.] It may be made a standing observation, that the sacred authors do not relate all the particulars of a story, as other authors delight to do; but such only as are most material. We may therefore suppose that a great many things intervened, between Moses's entrance into Jethro's family, and his marriage to his daughter: especially considering that his children were so young at his return into Egypt after an absence of forty years. Stackhouse. This marriage of Moses was contrary to the usage of his forefathers, and of the Hebrews in general; and seems to intimate that he thought himself quite alienated from his countrymen. Bryant. 22. — Gershom.] That is, a desolate stranger. Bp. Patrick. A stranger here. Calmet. All this while Moses's affection was not so tied to Midian, that he could forget Egypt. He was a stranger in Midian: what was he else in Egypt? Surely, either Egypt was not his home, or a miserable one; and yet, in reference to it, he calls his son "Gershom," a stran- Before CHRIST 1531. God respecteth the Israelites' cry. Moses keepeth Jethro's flock. Before CHRIST 1531. said, I have been a stranger in a strange land. 24. And God heard their groaning, &c.] He favourably condescended to listen to their petition, which was the first step to their deliverance. He "remembered His covenant;" which gives the reason of His gracious condescension, because He was mindful of His ancient promises to their forefathers. He "looked upon them;" or, took notice of their affliction and hard labour. And He "had respect unto them;" and determined forthwith to effect their deliverance. Bp. Patrick. "God doth not afflict willingly, nor grieve the children of men." It is therefore reasonable to suppose, that the severe chastisement, which he caused the Israelites to undergo, was in consequence of some great national defection, such as that, of which they were in aftertimes guilty, and of which they had probably been guilty in Egypt, in neglecting His worship, and complying too much with the idolatrous customs of the country: and that it was accordingly designed to remind them of their sad degeneracy from the virtues of their ancestors; and so, in the phrase of the Prophet, to make them "look to Abraham their father, and to Sarah that bare them," Isai. li. 2. Or supposing them to have been not thus culpable, since "whom the Lord loveth, He chasteneth, and scourgeth every son whom He receiveth," God may have permitted such calamities to befall His adopted people, the more to exercise their virtue, and patience, and resignation to the Divine will: the more to keep up a distinction between them and the Egyptians, which friendly usage might have destroyed: the more to prepare and make them willing to leave Egypt, when God should command them to depart: and the more to heighten the relish of their future deliverance, and to make them more thankful, more obedient to Him and His injunctions, on every remembrance of that "house of bondage," wherein they had suffered so much, and been so long detained. Stackhouse. In this history of Israel, here is consolation for the dren of Israel, and God † had respect unto them. # CHAP. III. —ye shall spoil the Egyptians.] Not by rapine or stealth, but by their own consent. Bp. Patrick. Or, ye shall empty Egypt; that is, ye shall leave the people in a condition, like those that are spoiled. Bp. Kidder. All this was to be done by the special appointment of Almighty God, who is the disposer of all things, and ordered this as one part of the punishment due to the oppressive Egyptians. Pyle. Chap. IV. ver. 1. — they will not believe &c.] Moses might well suppose, that the Israelites would not presently and without a sign give him credit: such signs he now asks and God grants, that they might believe the Lord had appeared unto him, and given him a commission for their deliverance. Bps. Patrick and Kidder. 2. — the angel of the Lord] Christ, the Angel of the Covenant, appeared. Bp. Hall. It is plain that the angel here spoken of was no created being, from the whole context, and especially from His saying "I am the Lord God, the Jehovah, &c." No angel, without blasphemy, could take these titles; and since neither God the Father, nor God the Holy Ghost, is called an Angel, that is, a Messenger; whereas God the Son is called "the Angel of the Covenant," Mal. iii. 1; it seems to follow, that this was God the Son, who might properly be called an Angel, because in the fulness of time He was to be sent into the world in our flesh, as a messenger from God. Stackhouse. — the bush burned with fire, &c.] When I look upon this burning bush with Moses, methinks I can never see a worthier and more lively emblem of the Church, that in Egypt was in "the furnace," yet wasted not: since then how oft hath it been flaming, never consumed! The same power, that enlightens it, preserves it: and to none, but to His enemies, is He "a consuming fire." Bp. Hall. 2. — A rod.] The staff or wand that he generally used for driving his flock. Calmet. 4. — when the Lord saw &c.] The Lord, who appeared to the Patriarchs, is allowed by the best and most judicious writers to have been the same Divine Person who afterwards "took upon Him the seed of Abraham," and was made man, and dwelt among the Jews; and accordingly the prophet Zechariah, chap. xii, calls this Person, whom the Jews were to pierce, Jehovah. But since no person could be justly called Jehovah unless he were truly and essentially God; since we must conclude with Isaiah, that God would "not give His name and glory to another;" since, according to the words of the Apostle to the Hebrews, we ought to think this Divine Person "so much better than the angels, as He hath obtained a more excellent name than they;" it must appear, from this Person being after called by the name of Jehovah in the Old Testament, that we have in that Testament great and weighty proofs of our blessed Saviour's true and essential Deity. I need not remark, that neither Abraham nor his children ran into the errors of polythesism; for though it appears that they acknowledged more persons than one to have a right to the essential name of God, yet their belief was, that the Lord their God was (ONE JEHOVAH) ONE LORD. God, whom no man hath seen at any time, nor can see; and the Lord, who appeared unto Abraham, were not supposed to be one and the same person: but as they were called by one and the same name, by a name which could not be given to another, so they were believed to be of one nature, they were one Being; in a word, as is expressed by Moses, they were one Jehovah, though revealed to be more persons than one. Shuckford. 5. — Draw not nigh hither.] In that appearance God meant to call Moses to come: yet, when he is come, inhibits him, "Come not hither." We must come to God: we must not come too near Him. When we meditate of the great mysteries of His word, we come to Him: we come too near Him, when we search into His counsels. The sun and the fire say of themselves, "Come not too near;" how much more the light, which none can attain unto! We have all our limits set us. The Gentiles might come into some outer courts, not into the inmost: the Jews might come into the inner court, not into the temple: the priests and Levites into the temple, not into the Holy of Holies: Moses to the hill, not to the bush. The waves of the sea had not more need of bounds than man's presumption. Bp. Hall. — put off thy shoes] A customary token of reverence in those times in Eastern countries. The custom was probably derived from the Patriarchs; it continued to be observed by the priests in the service of the tabernacle, though there is no command for it in the law of Moses; and the Mahometans and other Eastern people retain it to this day. Bp. Patrick. — holy ground.] Made holy by the special presence of God: thus the tabernacle, the temple, and the utensils belonging to them were called holy, with all things appropriated to the Divine service. Bp. Patrick. All things that belong to God are holy—His house, His sacraments, His word, &c. are "holy ground;" and when we approach them, we must put off all uncleanness, and appear with the profoundest reverence, and the greatest purity of soul. Wogan. 5. That they may believe &c.] The meaning is, This shall be one miracle, which you shall be enabled to repeat before the Israelites, to demonstrate that you are authorized by Me, the God of your forefathers. Pyle. 6. — the God of Abraham, &c.] Having made a covenant that He would be their God after a peculiar manner; for otherwise He was the God of Noah and of all the holy Patriarchs before him. But He is called the God of Abraham, Isaac, and Jacob, for a peculiar reason, because of the promise made to these three of the blessed Seed that should spring from them, in opposition to the pretensions of other neighbouring people who were their rivals in that hope. These words signify the same as if He had said, the God of Abraham and not of Lot, as the Ammonites and Moabites pretended; the God of Isaac, and not of Ishmael, as his posterity pretended; the God of Jacob, and not of Esau, as the Edomites boasted. Dr. Allis. Moses was the son of Amram, Amram of Kohath, Kohath of Levi, Levi of Jacob, Jacob of Isaac, Isaac of Abraham. God here places together both ends of the pedigree; "I am the God of thy father; and the God of Abraham, Isaac, and Jacob." If he had only said, "I am thy God," it had been the duty of Moses to attend awfully; but now that He says, "I am the God of thy father, and of Abraham, &c." He challenges further reverence by prescription. Bp. Hall. — And Moses hid his face; &c.] Moses at first was bold: he goes towards the bush to behold this strange appearance; but hearing God was there, he God sendeth Moses to deliver the children of Israel 6. — his hand was leprous as snow.] As white with leprosy as snow. Bp. Patrick. 8. — a land flowing with milk and honey.] A country fruitful and well watered; full of fair pastures and flowers, where the flocks might abound with milk, and the bees might fill their cells with honey. The goats of Syria, which includes this country of Canaan, are said to have afforded a greater plenty of milk than those of any other country. Bp. Patrick. And besides the frequent expressions of Scripture, which denote that honey was formerly very common in Palestine, travellers observe, that it is at this day in great plenty there, and that the inhabitants mix it in all their sauces. Calmet. 8. And it shall come to pass, &c.] In case the first of these miracles should fail to bring over the people to him, his orders were to make use of the second: and if that should not be sufficient, he was promised a third, which was to take water out of the Nile, and turn it into blood before their eyes. This last sign was not wrought now, because he was in the desert, and far from the river. Pyle. It was necessary that Moses should be furnished with all these powers, because he came with an unusual commission, which would not have been credited, unless confirmed by such extraordinary proof. All the Prophets after him did not work miracles, which were necessary only when some great change was to be effected in the world: and this was the case now at the deliverance of the Israelites from Egypt. After this, they were to be put into a new form and order by a body of peculiar laws, both civil and religious. And when 10 Come now therefore, and I will send thee &c.] Moses had now probably given over all thoughts of ever seeing or coming again to the Israelites. But the private affairs of all considerate men afford them, I believe, many instances of some turn of life brought about by the direction of Providence in unexpected events, which could not be compassed by all the schemes which they themselves could contrive and execute. Thus it happened in the life of Moses in a most extraordinary manner. Shuckford. — that thou mayest bring forth my people] From this time we are to consider God as the king of this people; not in general only, as He is Lord of the whole world; but in a proper and peculiar manner; for whatever authority or jurisdiction the kings of other nations exercised over their subjects, as power of life and death, of making laws and leagues, &c. the same prerogative did the Lord of heaven and earth reserve to Himself alone over the children of Israel, on which ground Moses was delegated to be His ambassador to the king of Egypt, and constituted, as appears by the whole story, His deputy or viceroy over Israel. Bp. Patrick. 12. — this shall be a token unto thee, &c.] The present miracle of the burning bush shall be a previous token of assurance of good success, through the future assistance of the same Almighty power. Pyle. Moses was frightened when he heard his destination. He started back from a just sense of the greatness of the undertaking, and a fearful consciousness of his own inability. It pleased God to assure him of His guidance and protection; and He added, "this shall be a token &c." This was a circumstance, were it not for the person who promised and appointed it, scarcely to be believed. For what connexion had Horeb with the borders of Canaan? the road from Egypt being in a quite different direction. When however this was afterwards accomplished, it was a sure token, that the mission of Moses was from God. Bryant. 13. — and they shall say to me, What is his name? &c.] The revelation which God had made of Himself being hitherto imperfect, Moses, by desiring to know God's name, desired to have some revelation of His nature and attributes. The ancients did not give names arbitrarily, and without reason, Gen. iv. 1, and 25; v. 29; xxv. 25, 30. Some names were given by God Himself, expressive of the nature or circumstances of the person, Gen. v. 2; xvii. 5; xxxii. 28. And men endeavoured from the beginning to give names as expressive as they could, Gen. ii. 23; iii. 20. The Egyptians were curious in attempts to name persons in this manner, even before Moses's days, Gen. xli. 45. And the Israelites afterwards thought a person well named, when his name expressed his nature, I Sam. xxv. 25. The same observation applies to the name or names, which God thought fit to give of Himself, and which were descriptive of His attributes. See Exod. xxxiii. 18, 19; xxxiv. 5—7. And in the same manner the name of the Messiah is spoken of, Isa. ix. 6; Matt. i. 21, 23. The design of Moses then, in asking God's name, was to obtain information concerning the Divine nature and attributes, in order to know what duties He would expect from the Israelites, and how they were to serve Him. Shuckford. So great at this time was the degeneracy of the Israelites in Egypt, and so sensible was Moses of its effects, in ignorance of, or alienation from, the true God, that he would willingly have declined the office; and when absolutely commanded to undertake it, he desired that God would let him know by what name He would be called, when the people should ask the name of the God of their fathers. In which we see a people, not only lost to all knowledge of the unity, for the asking for a name necessarily implied their opinion of a plurality; but likewise possessed with the very spirit of Egyptian idolatry. The religion of names was a matter of great consequence in Egypt: it was one of their essential superstitions—it was one of their native inventions; and the first of them The name of God. Pharaoh's obstinacy foretold. Before CHRIST 1491. 14. — I am that I am:] I am constantly and eternally unchangeable, being of Myself, one and the same for ever. Even thus thou shalt describe and express Me to the children of Israel. Bp. Hall. He doth not say, I am this or that particular thing; but in general I AM, and I AM THAT I AM. Whereby he plainly interprets his name JERROVAN, which signifies, HE IS, or BEING ITSELF, without any restriction or limitation; as St. John expresses it, "which is, and which was, and which is to come," Rev. i. 4. Bp. Beveridge. This very name, thus expressed by the Apostle, is given to Jesus Christ, Rev. i. 8. Bp. Wilson. — I am] It may be rendered, as may the former words, I will be: As God is, so will He be. And this belongs to Him alone; no creature can say I will be. Bp. Kidder. 15. — The LORD] That, which God Himself in a more especial manner calls His name, Isa. xlii. 8, is JERROVAN, as we commonly pronounce it: this, in the Greek translation of the Old Testament, and by the Apostles and Evangelists in the New, is constantly interpreted by a word, which being commonly used to signify a Lord or Governour, therefore our English translation always renders it THE LORD, in capital or great letters; and wherever we read THE LORD in such letters, it answers to JERROVAN; that is, to the most proper and essential name of God, signifying essence or being itself. Bp. Beveridge. — this is my memorial &c.] By this name will I be remembered throughout all generations. Bp. Patrick. 16. — The Lord God of the Hebrews hath met with us: &c.] That is, we have received a special command from the Eternal God, whom we and our forefathers worship. Bp. Patrick. — three days' journey] They intended to go quite away; but are directed to demand at first, to go as far as mount Sinai, which was by the nearest way but three days' journey from Egypt. Bp. Patrick. Pharaoh was to be tried at first with this request. Bp. Kidder. 19. — the king of Egypt will not let you go,] God knew beforehand the hardness of Pharaoh's heart to be such, that he would not yield, "no, not by a mighty hand;" in the margin, "but by strong hand." The meaning is, till I have performed many miracles, and at length cut off all the firstborn in Egypt. Dr. Wells. 20. — I will — amite Egypt with all my wonders] There was a peculiarity in God's judgments upon the Egyptians; they were very significant in their operation, and particularly adapted to the people, upon whom they were inflicted. They would have been marks of Divine power to any nation upon earth: at Nineveh, or Babylon; in Carthage, or Tyre. But they are remarkably pointed in respect to the Egyptians, and in every instance have a strict reference to their idolatry, such as cannot be so particularly applied to any other people. Bryant. 22. — every woman shall borrow of her neighbour, &c.] The Hebrew word, which our translators have rendered borrow, does not signify to borrow, but to ask one to give. It is the very word used in Ps. ii. 8, "Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession;" and the fact was this: God told Moses, that the Israelites "should not go out of Egypt empty, but that every woman should ask her neighbour, and the person she lived with, to give her jewels and raiment; and that He would dispose the Egyptians to give them;" and thus, when they were leaving Egypt, the children of Israel asked the Egyptians for "jewels of silver, and jewels of gold, and raiment;" and the Lord gave the people favour in the sight of the Egyptians, so that they gave them what they asked for so freely as to impoverish themselves by making presents to them. Josephus re- Moses receiveth signs from God. His hand is leprous. Before CHRIST 1491. that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put them upon your sons, and upon your daughters; and ye shall spoil || the Egyptians. Or, Egypt. # CHAP. IV. — he cometh forth to meet thee:] That is, by My direction or suggestion to him, he will come forth to meet thee, when thou goest into Egypt. Dr. Wells. Among the most confirming signs given by God to Moses, no doubt, we must reckon the interview with his brother Aaron; which, being predicted by God, and directly happening, was very convincing to Moses. See something similar in the case of Jeremiah, chap. xxxii. 7, 8. See also Luke xxii. 10. It should seem also, that Aaron would not have taken a long journey from Egypt to mount Sinai at great hazard, and at much expense, unless he had been well assured of the authority which sent him. Neither could he have expected to find Moses, where he did find him, unless by Divine direction; since the place, afterwards called "the mount of God," was then private and unfrequented. Inasmuch therefore, as Aaron was a sign to Moses by meeting him there, so Moses was a sign to Aaron. Aaron seems to have joined Moses after the affair of Zipporah: no doubt, he related to Moses the events in Egypt, the death of the former Pharaoh, &c. Calmet. 12. — I will be with thy mouth.] I will take away thy inspection of speech. Bp. Patrick. No observant reader of the writings of Moses can be insensible, that he was in truth, what St. Stephen styles him, "mighty in words:" for numerous instances may be given of his eloquence. But it is not to be believed that he acquired this ability from his Egyptian education any more than that he was thereby made "mighty in deeds" also, which St. Stephen joins to his power "in words," and in which he was undoubtedly assisted in an extraordinary manner by the Deity. Shuckford. 13. — send, I pray thee, by the hand &c.] Send a more proper person, one fitter for the employment, than I am. Bp. Patrick. Driven from all his excuses, Moses is at last compelled to declare openly, that he was not inclined for the office, and to intreat God to provide some other messenger. His backwardness appears to have been produced by such considerations as these: he had long lost the influence, which he formerly possessed in Egypt; he had already experienced the ingratitude of the Hebrews, and their rejection of his services; perhaps also he was still mindful of the danger, which had caused him to take refuge in Midian; besides he was aware of the great weight of the employment, and conscious of his own infirmities. These considerations may serve to account for Moses's backwardness, and perhaps go some way towards excusing it. Stackhouse. 14. And the anger of the Lord was kindled &c.] These words seem to import that God was highly displeased at him. Perhaps this anger amounted only to such displeasure, as a father conceives against a son when he is too diffident, notwithstanding all that he has said or done to breed in him a just confidence. Bp. Patrick. — Is not Aaron the Levite thy brother?] The manner of Aaron's introduction into the history is worthy of notice. He at once appears as a kind of assistant, and so far an inferiour to his brother Moses; yet Aaron had some advantages, which seem to entitle him to prior consideration. He was the elder brother, was an eloquent speaker, and was favoured by Divine inspiration. Why he was not preferred to Moses in respect of authocity we have no cause assigned: and it is not now for us to assign any other than the Divine good pleasure. Calmet. Aaron was probably a person of great distinction in the tribe of Levi, as may be concluded also from his marriage with the sister of the prince of the tribe of said, Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart. 16. — thou shalt be to him instead of God.] Thou shalt deliver My mind and will to him. Bp. Patrick. By this is meant, that Moses should be like a Divine oracle; whose responses were disclosed by his priest or prophet. He was, as a divinity, to suggest; and another was to declare his purpose. But the first suggestion was to come from God; by whom Moses himself was to be originally inspired. "Thou shalt speak unto him, and put words in his mouth:" but antecedently to this, "I will put words in thy mouth." Thus Moses was made the oracle of God. And it is very remarkable, that among the Egyptians he was styled Alpha, or more properly Alpha, which signifies the mouth or oracle of God: a term, used by them for an honourable and prophetick title. Bryant. According to the foregoing appointment, when the people and elders of Israel were assembled, it was Aaron "who spake all the words which the Lord had spoken unto Moses, and did all the signs in the sight of all the people," ver. 30. And in every subsequent conference Moses returneth to Jethro. God's message to Pharaoh. Before CHRIST 1491. 17. — thou shalt do signs.] Moses and Aaron, the lawgiver and priest of His chosen people, appear to have been the first persons, whom God empowered to work miracles. Bp. Tomline. 18. — see whether they be yet alive.] He concealed his main design from Jethro, not thinking it safe perhaps to trust his commission to one, who, though a good man, was not an Hebrew: or fearing that Jethro might discourage him from undertaking what he was now fully resolved on. Bp. Patrick. 20. — rod of God.] The rod, which God had commanded him to take, and with which he was to perform miracles. Bp. Patrick. It pleased God, who could have wrought His wonders without any visible signs, that Moses should use the rod in external demonstration of the Divine power: yet it is to be observed, that the Lord uses such means as have no power of themselves, or likelihood to effect that which is wrought. Thus Naaman was bid to wash himself in Jordan; and our Saviour used spittle and clay to anoint the eyes of the blind. And this the Lord doth, that the work should not be ascribed to the means. Willet. 21. — I will harden his heart.] I will, when he has hardened his own heart, leave him to his stubbornness and impenitence. Bp. Kidder. When God is said to harden men's hearts, it is not to be imagined that He secretly influences their wills, or suggests any stubborn resolutions to their minds. But knowing how obstinately they are bent on wickedness, He judicially gives them up to their own madness, and lets them run headlong on to their certain undoing. Dr. Waterland. It was before the plagues began to be inflicted, that the Lord announced to Moses that He would "harden Pharaoh's heart:" but it is a remarkable fact, that the threat was constantly suspended, in order, as it appears, that Pharaoh might "set his heart" to God's judgments, and be obedient to His word. Five plagues had already been wrought in his presence by "the finger of God," and he had previously hardened his heart against these unequivocal testimonies of Almighty power, before the sentence of the Divine wrath was accomplished against him, and "the Lord hardened his heart, as he had spoken by Moses." See chap. vii. 13. 22; viii. 15, 19, 32; ix. 12. This result was drawn down upon him by his own previous obstinacy and numerous provocations. That he hardened his own heart, was his sin; that the Lord hardened it, was his punishment. It was an act of righteous retributive justice upon an impenitent and obstinate sinner, who had despised the riches of God's mercy and forbearance, and challenged the severity of His anger. Maut's Bampton Lectures. 22. — Israel is my son, even my firstborn:] The children of Israel are My chosen and adopted people, both before all other and above all other nations. Bp. Hall. Israel is most dear to Me, and beloved above all people, as the firstborn son commonly is above the other children. Bp. Patrick. 23. — I will slay thy son.] Not after the first refusal; but after a long course of other judgments, which should end, if he were not reformed by them, in the death of his firstborn. Bp. Patrick. 24. — in the inn.] Our translators have here used a very modern term. The Hebrew word signifies only, where they rested all night: which was most probably in some cave, or under the shade of some trees. Shackford. — sought to kill him.] Sensibly afflicted him with some sudden and violent disease, which he knew to be done, on account of his neglect of his son's circumcision. Bp. Hall. Appeared in such a manner if He intended to kill him. Bp. Patrick, Dr. Wells. God had been pleased to make a covenant with Abraham, and ordained circumcision as a test of it, and as a badge to all those who were admitted to His covenant. And it was enjoined in strong terms, and attended with this penalty to the uncircumcised person, "that soul shall be cut off from his people; he hath broken my covenant," Gen. xvii. 14. Of this breach and neglect Moses was apparently guilty, having been probably seduced by his Cuthite wife. On this account it is said, "that the Lord met him" in his way towards Egypt, and offered "to kill him" for not having had this rite performed on his son. There seems to have been some hesitation on the part of the woman; but the alternative was death, or obedience. Alarmed therefore with her husband's danger, which was imminent, she performed the operation, concluding with a bitter taunt, "a bloody husband art thou to me." Moses, by his acquiescence, had brought down the necessary interposition of the Deity. For how could it be expected, that a person should be a promulgator of God's Law, who had been guilty of a violation in one of the first and most essential articles, and persevered in this neglect? Bryant. Aaron sent to meet Moses. The Israelites believe them. 25. — a sharp stone.] The knives of stone, used by the Jews in circumcision, were not enjoined by the Law; but the use was founded either on custom, convenience, or experience, that instruments of this kind were less dangerous than those of metal. Zipporah used a stone to circumcise her son. Joshua did the same at Gilgal, Josh. v. 2. The Egyptians used knives of stone to open dead bodies that were to be embalmed. They used stone knives to make incisions in the tree, whence the balm distilled; also, to cut the canes for writing with. The Africans of Morocco, and some Americans, still have them in common use. The Oriental Jews commonly use them for the circumcision of their children, being not unlike flints for guns: but the Western Jews use a razor. Calmet. — at his feet.] The feet of Moses. — Surely a bloody husband &c.] She tells him, either in a pettish humour, as some interpret: or, in a strain of joy, as others; that she had saved his life, and got him for an husband again, by circumcising his child. Pyle. 26. So he let him go:] So the Lord no longer threatened Moses with death. Bp. Patrick. What circumcision was of old, baptism is now. Forasmuch therefore as our Lord Himself maketh baptism necessary, necessary, whether we respect the good received by it, or the testimony thereby yielded to God of our humility and meek obedience; howsoever He, by the secret ways of His own incomprehensible mercy, may be thought to save without baptism, this cleareth not us from guilt; if through our superfluous scruples, lets, and impediments, we cause a grace of so great moment to be withheld. By such scruples we may do an injury to ourselves, though not to them, towards whom we show them: and we for the hardness of our hearts may perish, although they through God's unspeakable mercy may be saved. God, who did not afflict the innocent child, whose circumcision Moses had too long deferred, took revenge upon Moses himself for the injury which was done through so great neglect: giving us thereby to understand, that they, whom God's own mercy saveth without us, are on our parts notwithstanding, and as much as in us lieth, even destroyed, when under insufficient pretenses we defraud them of such ordinary outward helps, as we should exhibit. We have for Baptism no act day, as the Jews had for circumcision: infants therefore are capable of it from the very instant of their birth. And if they have it not, whosoever is the occa- 28. And Moses told Aaron &c.] We see now the shepherd of Horeb, the man slow of speech, arrived upon the confines of Egypt, with a design to free his people. If we set aside all supernatural assistance, he stands single and unsupported, without one requisite for the completion of his purpose. How can we suppose a person, so circumstanced, capable of carrying on a scheme so arduous in its execution? He sets out alone to perform, what the wisdom and experience of the elders of the people jointly could not effect; and this, without knowing for certain that he had any friend or ally. Arriving with his staff in his hand, like a pilgrim, in Egypt, how is he to get together some hundreds of thousands of people, scattered over the face of the country, and persuade them to follow him to Canaan? A stranger at the Egyptian court, and not gifted with the powers of persuasion, how is he to get access to the reigning prince; and beg, or demand, the dismissal of so many useful subjects? What plea could he use, or what art employ, to favour his purpose? And what answer could he expect from a monarch on such an occasion, but that which was really given; accompanied with an imposition of double duty on the people; sufficient to make them detest the name of Moses, to ruin him in their opinion, and to defeat all his views? These difficulties neither the wisdom nor the ability of men could remedy. Yet they were remedied; but it was by far superior power. It was by God Himself, who suffered His people to be in thee perplexity and distress, that they might wish for deliverance, and be ready to obey. Accordingly, when, upon the display of his wonders, they acknowledged the hand of the Almighty, and proffered their obedience to His Prophet, they were delivered by Him from those evils, from which no power on earth could have freed them. Bryant. Chap. V. ver. 1. — Moses and Aaron went in, and told Pharaoh.] Attended probably by some of the elders of the people, they demanded an audience of Pharaoh, and repaired to his court. Bp. Patrick. It seems probable that Aaron was a governor over the Israelites. He was certainly under the authority of Pharaoh's officers, yet he might be the head of his own people: for it is customary in the East, for all societies, trades, &c. to have a head, who is responsible to government: and something of this kind was very likely the case, because we 11. — The Lord look upon you and judge; &c.] The Lord requite you, as you deserve; because you have made us offices in the sight of Pharaoh, and given him occasion or presence for destroying our whole nation. Bp. Patrick, Dr. Wells. 12. And Moses returned unto the Lord, &c.] This plainly intimates, that the Lord had appeared to Moses since he came to Egypt, in some settled place, whether he might on all occasions resort to Him. Bp. Patrick. — wherefore hast thou &c.] Moses himself appears to have been unable to give an account why the Lord should suffer their condition to grow worse rather than better, since he delivered His message to Pharaoh. The reflections, which had been cast upon him by the officers, so disturbed his mind, that he forgot himself to such a degree as to ask these unbecoming questions; and so complain that God had done nothing to fulfil His promise of deliverance to His people. Bp. Patrick. It is the nature of man to murmur and complain, if our hopes are deferred, and things succeed not immediately according to our expectations: and even good men, as we see from this part of Moses's conduct, are too apt to refuse, when they suffer themselves to be surprised. But if Moses did amiss in repining, he did well in "returning unto the Lord," and making his complaint, not to others, but to Him. Let this example teach us, that whenever our frailty falls into discontent and uneasiness under the hand of God, we should avoid publickly venting our griefs, as the Israelites did; but rather, with Moses, return to God, and pour out our complaints before Him. So did David, the man after God's own heart; "When I am in heaviness," saith he, "I will think upon God: when my heart is vexed, I will complain," Ps. lxxvii. 3. So did St. Paul, when buffeted by the messenger of Satan, he applied himself to God for relief, and besought the Lord thrice, that it might depart from him; but the answer was, (and he acquiesced in it,) "My grace is sufficient for thee," 2 Cor. xii. 9. Wogan. Chap. VI. ver. 1. — with a strong hand &c.] I will so terribly scourge him, that he shall not only suffer them to go, but thrust them out of Egypt, and be glad to be rid of them. Bp. Patrick. raoh.] I have made thee, not only My ambassadour to speak in My name, but also My substitute to punish Pharaoh for disobedience to Me. Dr. Wells. I have made thee a terrible instrument, to execute My judgments upon Pharaoh, which he shall take, as wrought by Me, through thy hands. Bp. Hall. It denotes that he was God's ambassadour to speak to him in His name, with a power ready to execute all that he desired, for humbling Pharaoh, and punishing his disobedience to the Divine message Bp. Patrick. — Aaron thy brother shall be thy prophet.] Shall interpret thy mind, as prophets interpret the mind of God. Bp. Patrick. — but Aaron's rod swallowed up their rods.] This shews the superior power by which Moses acted. Bp. Patrick. In relating these miracles of the Egyptian sorcerers, Moses expresses himself throughout, as if they really operated the same effects which he himself did: so that Pharaoh and his whole court were probably persuaded, that the power of their magicians was equal to that of Moses, till the magicians not being able to produce lice, as Moses had done, chap. viii. 18, they were constrained to own that "the finger of God" was concerned in it. Calmet. In order to confirm the wavering faith of the Israelites, and to exhibit to Pharaoh and to the Egyptians the strongest testimony of the Divine mission of Moses, this contest between Moses and the magicians appears to have been permitted, that the disparity of persons, acting, the one by the power of God, and the others by infernal, or merely human power, might be more conspicuous. Hereby the truth of Moses's pretensions was established, and Pharaoh's 2. — I am the Lord.] This is an answer to the question put by Moses, chap. v. 22, "Why is it that Thou hast sent me?" God here tells him in reply, I am Jehovah, and have sent thee to make known this great name, that is, Myself, who am constant to My word, and will faithfully perform all My promises. Bp. Patrick. 3. — I appeared unto Abraham, &c.] He tells him, that He, who had formerly represented Himself to Abraham, and their forefathers, under the name of El-Shaddai, that is, the all-sufficient God, Gen. xvii. 1; and under that of Jehovah, Gen. xii. 7, 8; xxii. 14; would now demonstrate Himself indeed to be what the latter name imported, the unchangeable and faithful God. Pyle. I appeared to Abraham, Isaac, and Jacob, as that God, who was able and powerful to effect that God reneweth his promise by his name Jehovah. Before CHRIST 1601. 3. — multiply my signs &c.] The first plagues, that were inflicted on Pharaoh, proving ineffectual, it was necessary to send more and greater, that, if it had been possible, his stubborn heart might have been softened. Bp. Patrick. 4. — the land of their pilgrimage, wherein they were strangers.] So it is often called, when He speaks to Abraham, Isaac, and Jacob; and so it might be called also with respect to their posterity. Bp. Patrick. If we look into the story of those favourites of Heaven, the ancestors of the Israelitish nation, we find them sojourning in a land that was not their's—dwelling only in tents, soon pitched, and as soon removed again; 7. — I will take you to me for a people.] They who ask a reason, why God should prefer so perverse a people to all others, may recollect, that one reason has been given already: that it was for the sake of their forefathers, and to fulfil the promise made to the Patriarchs. Another may be, that the extraordinary providence, by which they were protected, might become the more visible and illustrious: for, had they been endowed with the shining qualities of more polished nations, the effects of that providence might have been ascribed to their own wisdom: whereas their impotence and inability, when left to themselves, are finely represented by the prophet Ezekiel, under the similitude of the vine tree. See Ezek. xv. 2, 3. Bp. Warburton. 12. — who am of uncircumcised lips? An ill speaker and one who wanted eloquence. It was the manner of Before CHRIST 1601. op my hand. ness, or strabsons. Moses encouraged to go to Pharaoh. Aaron's rod turned into a serpent. to Pharaoh: and Aaron thy brother shall be thy prophet. 7. — Moses was fourscore years old.] This seems to be noticed, to shew that Moses and Aaron were arrived at an age of settled gravity, when God made choice of them for this weighty employment. Bp. Patrick. 12. — they became serpents:] Either they became real serpents, God permitting these sorcerers to work by the assistance of evil spirits; or they became serpents only in appearance, a mist being cast over the eyes of Pharaoh and his courtiers; or the sorcerers brought thither real serpents in the place of their rods which they conveyed away. Bps. Patrick and Kidder, Dr. Wells. The original phrase, for "they did so," or, "in like manner," may only indicate the attempt, and not the deed; as afterwards in the plague of lice, when "they did so with their enchantments, but could not," chap. viii. 18. And indeed, the original term, rendered "their enchantments," fitly expresses the secret deceptions of legerdemain, or sleight of hand, to impose on spectators. And the remark of the magicians, when unable to imitate the production of lice, which was beyond their skill and dexterity, on account of their minuteness, "this is the finger of God," seems to strengthen the supposition; especially as the Egyptians were famous for legerdemain, and for charming serpents; and the magicians having had notice of the miracle, which they were expected to old, and Aaron fourscore and three years old, when they spake unto Pharaoh. 13. And he hardened Pharaoh's heart.] It should be, And the heart of Pharaoh was hardened, so that "he hearkened not unto them, as the Lord had said," or foretold. The original is so rendered by all the ancient versions without exception, and by the most judicious modern translations. Our present translators incorrectly render, "and He hardened Pharaoh's heart," inconsistently with their rendering of the same phrase, and of a phrase with the same construction, afterwards, ch vii. 22; viii. 19; ix. 7; for Pharaoh hardened his heart several times, before God began to harden it. They seem to have been led into this error by the expression, "as the Lord had said," referring to the foregoing, "But I will harden his heart," chap. iv. 21; and, "I will harden Pharaoh's heart," chap. vii. 3. But this did not take place till Pharaoh became obdurate and incorrigible, chap. ix. 12. Dr. Hales. There is not in any of these three verses, the 13th, the 14th, and the 22d, of this chapter, the least mention of any person by whom his heart was hardened. Nor is there any other hardening implied, than what proceeded from his own settled resolution, not to lose the service of the Israelites. Bp. Patrick. 15. — lo, he goeth out unto the water.] God knew beforehand that Pharaoh would go out in the morning of the next day, either to walk for recreation by the bank of the river, or else to worship the river Nile, as was usual with the Egyptians; Bp. Patrick; or to perform his morning purification; the Egyptians esteeming it a part of their religion to wash themselves in the river twice or thrice a day. Shuckford. Moses was perhaps directed to take this opportunity of meeting with him, because it may not have been easy for him to get access to the court. Bp. Kidder. 17. — In this thou shalt know that I am the Lord.] Pharaoh had asked in a contemptuous manner, "Who is the Lord?" God therefore now bids Moses tell him, He would make him know that He is the Almighty Lord of the world. Bp. Patrick. The design of these visitations growing more awful and tremendous in their progress, was to make Pharaoh know and confess that the God of the Hebrews was the Supreme Lord; to exhibit His power and His justice in the strongest light to "all the nations of the earth," and to execute judgment upon the Egyptians, and "upon all their gods," inanimate and bestial, for their cruelty to the Israelites, and for their groveling polytheism and idolatry, chap. xii. 13. Dr. Hales. — behold, I will smite &c.] God commands; Moses directs; and Aaron smites; ver. 19, 20. God may therefore be said to do that which was done by His command and by His power. Bp. Kidder. As the river Nile was to Egypt, instead of heaven, to moisten and fatten the earth; so their confidence was more in it than in heaven. Men are sure to be punished most and soonest in that which they make a rival with God. Bp. Hall. See below, note on ver. 20. 19. — upon the waters of Egypt, upon their streams, &c.] The particularity here employed, in enumerating the various kinds of places for containing water, deserves notice: the streams, or divisions of the river; the river itself; the ponds; the pools of water; and whatever water was already drawn from them, and set apart for drinking, whether kept in vessels of wood, or vessels of stone. In Egypt are reservoirs of water higher than the Nile, which fill themselves when the river rises, and in which the water preserves itself a long while, as in a kind of cistern. These reservoirs are of great antiquity, and no doubt as early as the days of the Pharaohs. When the river Nile is rising, the waters turn red, and sometimes green: and in some years they become corrupt; during which time the inhabitants use the water of their cisterns, or reservoirs. But in order to distinguish this miracle from any such natural occurrence, not merely the waters of the river and its canals, but also those more distant, and those already drawn, partook of the general change. Even the reservoirs, which were higher than the level of the Nile, and had no communication with it, became blood. Fragments to Calmet. — in vessels of wood, and — of stone.] In which water was kept in private houses for their present use. Bp. Patrick. Perhaps these words may mean the filtering vessels, through which they used to purify the waters of the Nile for drinking: and the sense may be, that the water should be so nauseous, that no method whatever of purifying it should succeed. Harmer. L 2 The fish die, and the river stinketh Before CHRIST 1491. a Chap. 17. 5. b Ps. 78. 44. as the LORD commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood. 20. — smote the waters that were in the river.] This judgment brought on the Egyptians is very remarkable, and introduced with great propriety, though the scope of it may not at first be obvious. It was a punishment particularly well adapted to that blinded and infatuated people: as it shewed them the baseness of those elements which they reverenced, and the insufficiency of the gods, in which they trusted. And this knowledge was very salutary to the Israelites; as it warned them not to fall into the same, or any similar, idolatry; when they had seen it thus debased and exposed, and attended with such accumulated evil. The Egyptians honoured the Nile with a religious reverence; and valued themselves much upon the excellence of their river. Nor was this blind regard confined to the Egyptians only, but obtained in many parts of the world: so that it was expedient for the children of Israel to be timely warned against such blindness and infatuation. But no nation carried their reverence to such an extravagant degree of idolatry as the Egyptians. They looked upon their river not only as consecrated to a deity; but, if we may believe some authors, as their chief national god: and worshipped it accordingly. There was therefore a great propriety in this judgment. They must have felt the utmost astonishment and horreur, when they beheld their sacred stream changed and polluted; and the divinity whom they worshipped so shamefully foiled and debased. And these appearances must have had a salutary effect upon the Israelites; as they were hence warned not to accede to this species of idolatry, but to have it ever in contempt, as well as abhorrence. Bryant. The Egyptians still retain a religious veneration for the Nile; they call it holy, blessed, sacred: and on the appearance of the new waters, mothers are seen plunging their infants into the stream, from a belief that it has a Divine virtue, such as the ancients attributed to every river Volney's Travels. — and all the waters—were turned to blood.] God might, if it had been the Divine pleasure, have many different ways tainted and polluted the streams of Egypt. But he thought proper to change them to blood. Now the Egyptians, and especially their priests, were particularly nice and delicate in their outward habit, and rites: and there was nothing which they abhorred more than blood. They seldom admitted any bloody sacrifices; and with the least stain of gore they would have thought themselves deeply polluted. Hence this evil brought upon them must have been severely felt; as "there was blood throughout all the land of Egypt," ver. 21. It is moreover said, that "the fish that were in the river died; and the river stank." The offensive vapour from the waters must have been a great aggravation of the evil to people of such external purity as the Egyptians, who abhorred all animal corruption. And what the historian mentions concerning the fish is of consequence: for all the natives of the river were in some degree esteemed sacred. In many parts the people did not feed upon them. The priests in particular never tasted fish; and this on account of their reputed sanctity. For they were sometimes looked upon as sacred emblems: at other times worshipped as real deities. These punishments then, brought upon the Egyptians, bore a strict analogy to their crime. They must have been greatly alarmed, when they beheld their sacred stream defiled with blood, their land infected, and themselves almost poisoned with their stinking deities. The evil reached the land of Goshen: for it seemed proper that the Israelites should partake in it; that the impression might be the stronger on their minds. One great reason for this part of the punishment was to give them a thorough disgust to this worship, that they might not afterwards lapse into this popular idolatry. For it is to be observed, as they were to be conducted to the land of Canaan and the confines of Syria, that there were many nations in those parts among whom this worship was common. Bryant. 21. And the fish that was in the river died.] Diodorus Siculus, in his description of Egypt, informs us, that the river Nile abounded with all manner of fish. The food of many of the Egyptians, who abstained from eating most animals, consisted of the fruits of the earth, and the fish of the river. Stackhouse. — could not drink of the water] It appears from the reports of travellers, that there are few wells in Egypt, and that their waters are not used by the inhabitants to quench their thirst, being unpleasant and unwholesome: but that the water of the Nile is universally used in that country, being esteemed very wholesome and extremely delicious. Thus, by the effect of this miracle, they were made to "lothe" those waters, which they before preferred to all others. Harmer. 22. — the magicians—did so with their enchantments.] That is, they made an appearance of the same change in some of the waters. It may be conjectured, that Moses did not in a moment change all the waters of the country, but only those of the river at first, (see ver. 20,) and afterwards by degrees all the rest, when the magicians had tried their art upon some of them. Bp. Patrick. See notes on ver. 12, and chap. viii. 18. 23. — neither did he set his heart &c.] He did not seriously consider this miracle and the difference between it and the attempts of the magicians. This shews his wilful neglect; and was the cause of his heart being hardened, as are the hearts of all men, who will think of nothing but the gratification of their own perverse humours. Bps. Patrick and Kidder. 24. — digged round about the river for water to drink.] All the waters in the country being spoiled, they were forced to try to procure water for quenching their thirst by the great labour of digging wells. Bp. Patrick. This particular in the conduct of the Egyptians may be God's message unto Pharaoh. The plague of frogs. Before CHRIST 1491. 25.—seven days were fulfilled.] The change made in the waters lasted seven days, before the plague was removed. Bp. Patrick. Chap. VIII. ver. 1. And the Lord spake &c.] Philo, the Jew, has a fine observation on the plagues of Egypt. "Some perhaps may enquire, why did God punish the country by such minute and contemptible animals, as frogs, lice, flies, rather than by bears, lions, leopards, or other kinds of savage beasts, which prey on human flesh? or if not by these, why not by the Egyptian asp, whose bite is instant death? But let him learn, if he be ignorant, first, that God chose rather to correct than to destroy the inhabitants: for if he desired to annihilate them utterly, He had no need to have made use of animals as His auxiliaries, but of the Divinely inflicted evils of famine and pestilence. Next, let him further learn that lesson, so necessary for every state of life, namely, that men, when they war, seek the most powerful aid to supply their own weakness; but God, the highest and greatest power, who stands in need of nothing, if at any time he chooses to employ instruments, as it were to inflict chastisement, chooses not the strongest and greatest, disregarding their strength; but rather the mean and the minute, which he endues with irresistible power to chastise offenders." Dr. Hales. — a grievous swarm of flies] How intolerable a plague flies can prove, may be known from places near lakes and pools, which have been on their account deserted, and rendered desolate. Such was the fate of Myuns in Ionia, and of Atarnæ. The inhabitants were forced to quit these cities, not being able to stand the flies and gnats, with which they were pestered. Trajan was obliged to raise the siege of a city in Arabia, before LORD that the swarms of flies may depart from Pharaoh, from his servants, and from his people, to morrow: but let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice to the LORD. 2.—if thou refuse &c.] God again threatens the plague, before he inflicts it, that Pharaoh might know, it came not by chance, but by His determinate counsel; and that he might prevent it by repentance and submission to the Divine commands. Bp. Patrick. —I will smite all thy borders with frogs:] This evil, like the former, arose from their sacred river, in which they so much confided, and of whose sanctity and excellence they were so much persuaded. Its streams by these means became a second time polluted and disgraced, to the utter confusion both of their gods and priests. The land also was equally defiled, and their palaces and temples rendered hateful; so that every native was infected, and had no way to perform any lustration, and to cleanse himself from the filth, with which he was tainted. Every stream and every lake was in a state of pollution. Whether the frog among the Egyptians was an object of reverence or of abhorrence, is uncertain: but thus much is certain, that it was very consistent with Divine wisdom and justice to punish the Egyptians either by what they abominated, or by what they idly revered. Bryant. 3.—come into thine house, &c.] The frogs were to choke up the river, cover the land, crawl upon their houses, beds, tables, vessels, &c. infest the very persons of all ranks from the prince to the beggar, and nothing should be clear from their loathsomeness and annoyance. Pyle. The production of a number of frogs, if produced in a perfect state, was a very remarkable instance of a power overruling the ordinary course of nature. The miracle further consisted in giving an impulse to these creatures, and raising in them a desire to quit the cool waters, for the dry land, the plains, the city, &c. so contrary to their natural residence. Script illustr. 7. And the magicians did so &c.] They brought forth frogs out of some parts of the river and ponds, where they stood: God permitting them to do what contributed to the greater punishment of the Egyptians. It is probable, that Pharaoh afterwards ordered them to try their skill and power in removing or destroying the frogs, which Moses had brought up; and that they were unable to do it: God hereby shewing them that they could do no more, than He thought fit to permit them. Dr. Wells. In these accounts of the wonders wrought by the Egyptian sorcerers, whether they are supposed to have been wrought in reality, or in appearance only; by sleight of hand, or by the power of evil spirits, through the permission of God, who was willing to make His power known in this grand contest; the superiority of the God of Israel was manifested, and the contest yielded by the adversaries, who could not protect themselves or their friends from Pharaoh saeth to Moses. The dust turned into lice. Before CHRIST 1491. 8. Intreat the Lord, &c.] Thus Pharaoh is brought to acknowledge, that the Lord had sent the plague, and that He alone was able to remove it. Bp. Patrick. 9.— Glory over me: when shall I intreat for thee, &c.] Or, as the margin has it, "Have this honour over me, &c." that is, Take the honour of appointing your own day for your deliverance, at what time I shall intreat, &c. intimating that God, as an encouragement to his obedience, would grant him the favour of naming the very time in which he should be delivered. Pyle. 15. But when Pharaoh saw &c.] This heavy visitation was no sooner removed than forgotten. The king's fright was over; he retracts his promise, and returns to a worse degree of resolute disobedience than before. Pyle. 16. And the Lord said] God seems to have given Pharaoh no warning of this plague, but to have inflicted it immediately on the removal of the frogs; for his breach of faith deserved a more notable judgment. Bp. Patrick. — smite the dust of the land, that it may become lice] It has been mentioned, that the Egyptians affected great external purity, and were very nice both in their persons and clothing. Uncommon care was taken, that they might not harbour any vermin. They were particularly solicitous upon this head; thinking it would be a great profanation of the temple which they entered, if any animalcule of this sort were concealed in their garments. It would have been well, if their worship had corresponded with their outward appearance; but on the contrary it seems to have been more foul and base than that of any other nation. Their gods were contemptible and ridiculous, and their rites filthy, and to the last degree bestial and obscene. Yet they were carried on with an appearance of outward purity, and a scrupulous shew of cleanliness. The judgments therefore inflicted by the hand of Moses were directed against the pre- 18.— And the magicians did so,—but they could not:] It is probable that the Egyptian magicians imitated the miracles of Aaron, so far as they did imitate them, by juggling tricks. 1. The turning of their rods into serpents may be supposed to be a substitution on their part, rather than a metamorphosis. 2. There is nothing contrary to possibility in supposing, that they might so change the colour and appearance of water by mixture as to deceive the eyes of spectators; or might even substitute a red liquor which might pass for blood: not to insist upon this, that they might procure and produce the very blood of animals. 3. The frogs, no doubt, came up from the waters, where they were bred; and where they had hitherto remained. They imitated then the miracles of Aaron, which referred to those productions, with which the Egyptians were well acquainted, and of whose properties they were perfectly informed. And this they probably did, by their superior knowledge of nature, and natural powers, united, no doubt, with great dexterity of management in the performance of their tricks. But when they came to attempt those miracles which required a change in the nature, temperature, &c. of the atmosphere, or of which the atmo- Before CHRIST 1491. The plague of flies threatened. Before CHRIST 1491. 19. — This is the finger of God:] Acknowledging that the power by which Moses was assisted was superior to their's. Pyle. The power of God is represented by His hand or finger in the Scripture phrase, Psal. viii. 3; Luke xi. 20. Bp. Kidder. 20. — lo, he cometh forth to the water:] Moses was ordered to accost Pharaoh, and to disclose to him the will of God, at the time when he was taking his morning walk upon the banks of the Nile. It was probably a season of customary adoration; when the prince of the country showed his reverence to the stream, which was esteemed so beneficial and sacred. Bryant. See note on chap. vii. 15. 21. — I will send swarms of flies upon thee.] The judgment to be denounced was a plague of flies: which were brought all over the land in vast numbers; and seem to have been not only formidable for their swarms, but for the painfulness of their sting, as well as of their bite, which was intolerable. There is reason to think, that the Egyptians had particular deities, whose department was to ward off those natural evils to which their victories were liable. The province allotted to several deities was particularly to drive away flies. But this is not all those insects, however incredible it may appear, were in many places worshipped. This reverence seems to have been shewn, sometimes, to prevent their being troublesome; at other times, because they were esteemed sacred to the deity. Nor did they only shew an idolatrous regard to flies in general; there was a deity styled Deus Musca, who was particularly worshipped under the characteristic of a fly. This idolatry originated in Egypt, whence it was brought to Palestine, &c. by the Phoenicians to Sidon, Tyre, and Byblus; and so into other regions of the world. Such being the worship of this people, nothing could be more striking and determinate, than the judgment brought upon them. They were punished by the very things which they revered; and though they boasted of spells and charms, yet they could not ward off the evil. They had gods, who, they thought, could avert all mischief; but their power was ineffectual; and both the prince and the people were obliged to acknowledge the inferiority of their own deities, by suing through Moses to the God of Israel. Bryant. — swarms of flies] Flesh flies, or dog flies, very bold, troublesome, and venomous. Some think the Hebrew word means a mixture of different insects, all manner of flies. Bp. Patrick. Perhaps this is the insect called Zimb in those countries. As soon as this plague appears, and its buzzing is heard, all the cattle forsake their food, and run wildly about the plain, till they die, worn out with fatigue, fright, and hunger. Bruce. 22. — I will sever in that day the land of Goshen, &c.] The first three judgments were experienced by the Israelites, as well as by the Egyptians. They were not so grievous as those which succeeded. Yet they were sufficient to teach the inhabitants of Goshen, that there was no illusion in these mighty operations; which perhaps they might have suspected, had they not seen, and felt, and borne some share in the evil. On the other hand Pharaoh and his servants, when they saw God's people involved in the same calamities with themselves, might have fancied, that there was nothing particular in the judgments; and in consequence of it, not so distinctly seen to whom they were directed. Hence the scope of Providence would have been defeated. It therefore pleased God, in the plague of flies, and in those which came after, to separate the land of His own people and preserve them from these evils. The Israelites, having experienced the former evils, must have been more intimately affected with this immunity, by which they were distinguished. And they must, in consequence of it, have been more ready to follow their great leader; who was the immediate agent of Providence, both to punish and to preserve. The land of Goshen was a tongue-like piece of land, where the Nile first divided at a place called Cercasora. Said, or Upper Egypt, lay above; and Mears, or Lower Egypt, was in a line downward. Nothing but a miracle could have preserved this intermediate land from flies, which swarmed both above and below. Bryant. We cannot read the history of the plagues which God brought upon Pharaoh by the hands of Moses, without stopping a moment to consider a singularity, a very principal one, which attended this plague of the fly. It was not till this time, and by means of this insect, that God said He would separate His people from the Egyptians. And it would seem, that then a law was given to it, which fixed the limits of its habitation. The land of Goshen was a land of pasture, not tilled or sown, because it was not overflowed by the Nile. But the land overflowed by the Nile was the black earth of the valley of Egypt; and it was here that God confined the flies: for, He says, it shall be a sign of this separation of the people, which He then made, that not one fly should be seen in the sand or pasture ground, the land of Goshen: and this kind of soil has ever since been the refuge of all cattle, emigrating from the black earth to the lower part of Atbara. Bruce. 24. And the Lord did so; &c.] The land of Egypt, being annually overflowed, was pestered with swarms of flies. They were so troublesome, that the people The plague of flies. The flies are removed. b Wild. 16. 9. 26. — the abomination of the Egyptians] That is, the oxen, sheep, goats, &c. which they worshipped. Locke. Herodotus expressly tells us, that the Egyptians esteemed it a profanation to sacrifice any kind of cattle, except swine, bulls, clean calves, and geese; and that heifers, rams, and goats were held sacred, either in one province or another: and if he came any thing near the truth, in his account of the early superstition of Egypt, the Israelites, we see, could not avoid sacrificing "the abomination of the Egyptians." And with what deadly hatred and revenge they pursued such imaginary impieties, the same Herodotus elsewhere informs us. Bp. Warburton. From what is here said about "animal sacrifices," it is probable, that the Israelites were debarred from the exercise of their religious rites during their slavery. Their minds were enslaved still more than their bodies, by the most cruel of all despotisms, to render them incapable of the enjoyment of rational liberty, as moderated by religion, pure and undefiled. Dr. Hales. 28. — ye shall not go very far away:] He was apprehensive of their flight, like his predecessor, who first enslaved the Israelites. Dr. Hales. 32. And Pharaoh hardened his heart &c.] No sooner was the scourge taken away, than his pride and covetousness discovered themselves afresh, and made him as unrelenting and perverse as ever. Pyle. This he did after a new plague, that spoke not only the power, but the peculiar providence of God, in severing between His people and the Egyptians. Bp. Kidder. Chap. IX. ver. 3. — the hand of the Lord is upon thy cattle &c.] We may observe a particular scope and meaning in this calamity, if we consider it with regard to the Egyptians, which would not have existed in respect to any other people. It is well known that they held in idolatrous reverence the lion, wolf, dog, cat, ape, and goat. But they had gods which they held in still greater reverence than these; such were the ox or steer; the cow and heifer; and the ram. Among these the Apis and Mnevis are well known; the former, a sacred bull adored at Memphis; and the latter, at Heliopolis. There was also a cow or heifer which had the like honours at Monemphis. To these may be added the goat at Mendes, though perhaps not so celebrated as the others. This judgment, therefore, upon the kine of Egypt, was very significant in its execution and purport. The Egyptians not only suffered a severe loss, but, what was of far greater consequence, they saw the representative of their deities, and their deities themselves, sink before the "God of the Hebrews." There is reason to think, that both the camel and ass were held sacred, which were involved in the same calamity. Hence it is said by the sacred writer, "upon their gods also the Lord executed judgments," Numb. xxxiii. 4. See Exod. xii. 12; also Exod. xviii. 11. These events, we may well imagine, had a happy influence on the minds of the Israelites, to whom the worship of the Egyptians must at this time have appeared in a most contemptible light, and their gods despicable. Their separation too, and exemption during these evils, must have had still greater weight. It rendered them more ready to quit a people, from whom they were in so salutary a manner distinguished, and to embrace a better and more rational religion. Bryant. — Take to you handfuls of ashes &c.] This plague, like those which preceded, was well calculated to confound the Egyptians, and confirm the faith of the Israelites. The Egyptians had many gods, and those of high rank, who were supposed to preside over pharmacy and medicine; and to these the people looked up with great confidence, in all those pains and maladies to which the human frame is subject. Among these Eaculapius was held in particular honour for his skill in this science. The Egyptians believed the art of medicine to have been found out by these gods; and from them to have been transmitted to particular persons in succession, who under their influence carried it on to the advantage of the nation. Hence in this instance, as in the preceding, the Egyptians were not only punished, but were shewn the baseness of their worship, and the vanity of their confidence, where they most trusted. They could dig for water, and in some degree shelter themselves from flies; but there was no resource from this evil, which was brought more home to them. It was a taint of the human frame; a grievous internal malady, under which the priests, as well as the people, smarted, to their astonishment and confusion. Hence it appears, that the prince of the country was deserted of his wise men, as well as of his gods: "the magicians could not stand before Moses, because of the boil: for the boil was upon the magicians, and upon all the Egyptians." Bryant. — since the foundation thereof] Since it was an inhabited country. Bp. Patrick. — the flax was boiled.] This word signifies to rise into a stalk or stem, which is of a roundish form. But some think, that the seeds, or grain, of the flax were assuming a roundish form within their husks. Script. illust. 32. — (re) The Hebrew word signifies a hairy plant. It is usually thought to be the Zea, or Spelt, which is a species of corn. Dr. Shaw thinks this word may signify rice. It is probable, that from the intercourse of ancient Egypt with Babylon and with India, this inundated country could not be ignorant of a grain so well suited to its climate. Script. illust. — they were not grown up.] They were not yet cured; and so being tender and flexible, yielded to the stroke of the hail, and received less harm than the barley and flax, which were in a riper state. Bp. Patrick 6. — all the cattle of Egypt died.] It appears from ver. 19, that some survived; therefore the meaning is, either that all in the field, ver. 3, not those in the houses, died; or else that a great many of all sorts of cattle died, as the word all may be expounded. Bp. Patrick. See note below on ver. 19. In this act of Divine power, we see, that all the ways of God are mercy, as well as truth. The exact completion of the prediction proved His veracity—the appointing of a set time was an act of mercy. Wogan. 8. And the Lord &c.] The former plague having moved so little the proud and stubborn heart of Pharaoh, the Lord instantly, without any further message to 9. And it shall become small dust] Instead of the ashes, which they threw into the air, there was to come down a small sleet or dust, that should scald the flesh of man and beast, and raise a blister, "a boil breaking forth with blains," on every part on which it should fall. The Hebrew word properly signifies an inflammation, which first makes a tumour or "boil," as we translate it, and thence turns into a grievous ulcer. Moses speaks of it afterwards as an unusual plague, which he calls "the botch of Egypt," Deut. xxviii. 27. Bp. Patrick, Stackhouse. 10. And they took ashes of the furnace, &c.] There was something very significant in this plague. "The furnace," from which the ashes were taken, aptly represented "the iron furnace" of Egyptian bondage, Deut. iv. 20; and the scattering of the ashes in the air might The plague of boils and blains. Before CHRIST 1491. 11. — the magicians could not stand &c.] We read of no attempt made by the magicians, since the plague of lice, which they could not counterfeit, to vie in working miracles with Moses and Aaron. Still they seem to have remained with Pharaoh, and to have endeavoured to fix him in the resolution not to let Israel go. But now the plague seized on them, as well as on the rest of the Egyptians, which perfectly confounded them, so that they could not stand before Moses, or look him in the face. Bp. Patrick. Though, by the Divine permission, the magicians could change their rods into serpents, yet, as a manifest token of superiority, Aaron's rod swallowed all their's; though they could turn water into blood, yet it was above their skill to restore it to its former nature; though they contrived to produce frogs, yet they were utterly unable to remove them from the Egyptian palaces and houses; though they did in short some things, which only added to the calamities of Egypt, yet they could do no one thing to redress them; nor even to relieve themselves from the plague of the boils. So true and so severe withal is the observation of the author of the Book of Wisdom, chap. xvii. 7, 8. Stackhouse. 12. And the Lord &c.] Now "the Lord," for the first time, "hardened the heart of Pharaoh," after he had so repeatedly hardened it himself, "and he hearkened not unto them, as the Lord had foretold unto Moses." Though Pharaoh probably felt the scourge of the "boil," as well as his people, it did not soften nor humble his heart. And when he wilfully and obstinately turned away from the light, and shut his eyes against the luminous evidences vouchsafed to him of the supremacy of the God of the Hebrews, and had twice broken his promise, when he was indulged with a respite, and dealt deceitfully, he became a just object of punishment; and God now began to increase the hardness or obduracy of his heart. And such is the usual and the righteous course of His providence; when nations or individuals despise the warnings of Heaven, abuse their best gifts, and resist the means of grace, "God then delivers them over to a reproduce or undiscerning mind, to work all uncleanness with greediness," Rom. i. 28; Ephes. iv. 19. Dr. Hales. Even now God did not infuse into Pharaoh's heart any bad qualities, or ungodly resolutions; but only He did not vouchsafe to him those convictions which might have softened him; 15. — that I may smite thee &c.] I will smite thy people with that pestilential disease, which shall take off all the firstborn of the Egyptians; and thou thyself shalt be cut off, by being drowned in the Red Sea. Dr. Wells. The following plagues were formally announced to Pharaoh and his people: "I will at this season send all My plagues upon thine heart, and upon thy servants, and upon thy people, that thou mayest know that there is none like Me in all the earth. For now I could stretch out My hand, and smite thee and thy people with pestilence," or destroy thee at once, like thy cattle with the murrain, "and thou shouldest be cut off from the earth; but in truth, for this cause have I sustained thee, that I might manifest in thee My power, and that My name might be declared throughout the whole earth." This rendering of the passage is more conformable to the context, to the Chaldee Paraphrase, and to the foregoing observation of Philo, alluding thereto, than the received translation: "For now I will stretch out My hand, that I may smite thee and thy people with pestilence." For surely Pharaoh and his people were not smitten with pestilence; and "they were preserved," or kept from immediate destruction, according to the Septuagint, "to manifest the Divine power," by the number and variety of their plagues. Dr. Hales. 16. — for this cause have I raised thee up.] In the Hebrew the words are, "I have made thee stand;" that is, I have preserved thee alive, when the pestilence would have cut thee off, as the murrain did thy cattle, that I might destroy thee in a more remarkable manner. "I have raised thee" from the foregoing sickness; that is, spared thee in the midst of the most malignant ulcers. Bp. Patrick. I have made thee to stand, preserving thee, and suspending to punish thee, when I sent all My other plagues, that I might show My power more illustriously in thee. Dean Tucker. The Greek translates the place very justly, "For this cause thou hast been preserved:" and most of the versions express the true meaning of the passage better than our English translation. The reason of the words, and the true meaning of them, is this: Moses had wrought several miracles before Pharaoh, without effect. Hereupon he delivers him a severer message, threatening that God would send all his plagues upon his heart, &c. to smite him with pestilence and to cut him off from the earth: and "indeed," continues he, speaking still in the name of God, "for this cause have I preserved thee hitherto, to shew in thee My power:" that is, I had cut thee off sooner for thy obstinacy, but that I intended to make My power over thee more conspicuous. So that the words signify, that Pharaoh was hitherto preserved by the forbearance of The plague of hail threatened. Before CHRIST 1401. 18. — I will cause it to rain a very grievous hail, &c.] This judgment was equally significant and proper with the foregoing. It was foretold to Pharaoh by Moses, that on the very next morning there should be a grievous rain, attended with hail and thunder. This must have been a circumstance of all others the most incredible to an Egyptian. For in Egypt there fell no rain; the want of which was supplied by dews, and by the overflowing of the Nile. At least it is certain, that, allowing for occasional showers in some parts, no country upon earth, to which we have access, has so little rain as Egypt; and particularly the upper part of it. The Egyptians therefore must have perceived themselves particularly aimed at in these fearful events, so contrary to all experience. For they were witnesses to not only delugees of rain, but hail mingled with rain; and these attended with thunder and fire, to their great amusement. Now the Egyptians were superstitious above all people upon earth. They were particularly addicted to the observance of portentous appearances. Every uncommon circumstance was esteemed of this class. But as these were imaginary portents, which arose merely from a superstitious dread, it pleased God to punish their blind credulity by bringing upon them some real prodigies; some preternatural evils, to which LORD among the servants of Pharaoh made his servants and his cattle flee into the houses: 19. Send therefore now, and gather thy cattle, &c.] In the midst of judgment God remembered mercy; and gave a gracious warning to the Egyptians to avoid, if they chose, the threatened calamity. Dr. Hales. It appears that there were some persons in Pharaoh's court better disposed than himself; and that for their sake God gives this warning of their danger, that they may avoid it. Bp. Patrick. The cattle of the Egyptians in the field had been destroyed by the foregoing plague of inurrain, ver. 6. But they might have recruited their stock from the land of Goshen, where "not one of the cattle of the children of Israel died." This justifies the supposition, that there was some respite or interval between the several plagues, so that the whole may have taken up about a quarter of a year. That the warning in this case was respected by many of the Egyptians, we may infer from the number of chariots and horsemen, that went in pursuit of the Israelites afterwards. Dr. Hales. 22. every herb of the field.] All of the vegetable kind, comprehending trees. Bp. Patrick. 23. — thunder and hail, and the fire] In this tremendous plague, the united elements of air, water, and fire were employed to terrify and punish the Egyptians, by their principal divinities. Dr. Hales. All jointly demonstrating and proclaiming, that the God of Israel was the God of nature. Stackhouse. Before CHRIST 1401. not his heart unto. The hail sent. Pharaoh surth to Moses, Before CHRIST 1491. ran along upon the ground; and the LORD rained hail upon the land of Egypt. 27. And Pharaoh sent and called &c.] The duration of this miracle is remarkable. Usually hail storms last but a little time: but this storm lasted long enough to terrify Pharaoh, and to induce him to interest its suppression. In proportion to the infrequency of this kind of storm must have been the terrour, which it infused into Pharaoh: and this terrour must have been proportionately increased by the continuance of the storm. Script. illust. — I have sinned this time:] The meaning is not, that he had not sinned before: but he says, "I now acknowledge my offence, and the justice of God in punishing the wickedness of me and of my people:" which confession does not argue any religious tenderness of heart, but was extorted by the excessive alarm which possessed him at the moment. Bp. Patrick. Good thoughts pass rapidly through carnal hearts; they can never settle there. Who would think it possible, that any soul could be so secure in the midst of such variety and frequency of judgments? These very plagues are not more wonderful than their want of success. To what a height of obduracy will sin lead a man; and, of all sins, incredulity! During all these storms Pharaoh sleepeth, till the voice of God's mighty thunder, and hail mixed with fire, roused him up a little. Now, as between sleeping and waking, he starts up and says, "God is righteous; I am wicked; Moses, pray for us," and presently lays down his head again. God bath no sooner done thundering, than he hath done fearing. All this while we never find him careful to prevent any one evil, but desirous still to shift it off, when he feels it; he never holds constant to any good motion; never prays for himself, but carelessly wills Moses and Aaron to pray for him; never yields God His whole demand, but endeavours to satisfy Him by the least concession: first, "They shall not go;" then, "Go and sacrifice, but in Egypt;" next, "Go, sacrifice in the wilderness, but not far off;" after, "Go ye that are men;" then, "Go you and your children only;" at last, "Go all, save your sheep and cattle." Wheresoever mere nature is, she is still improvident of future good, sensible of present evil, inconstant in good purposes; unable, through unacquaintance, and unwilling to speak for herself; niggardly in her grants, and uncheerful. Bp. Hall. 29. — I will spread abroad my hands] This was an ancient posture of supplication in all nations. Bp. Patrick. 31. — the flax and the barley was smitten:] This is by no means trivial, but of great moment. The Egyptians were doomed to undergo many terrours, and, beside these, to suffer no small losses. Scarcely any thing could have distressed them more than the ruin of the former article. The Egyptians above all nations affected outward purity and cleanliness. On this account the whole nation wore linen garments; and priests never put on any other kind of clothing. This linen was manufactured from that fine flax, for which the country was particularly famous. The flax and linen of Egypt were also in great request in other countries; and though the Egyptians did not themselves trade abroad, yet they suffered other nations to come to them. Hence the demolition of their flax was attended with great inconvenience, and must have proved a heavy loss; so that this judgment particularly affected this people above all other nations; and their priests more particularly suffered. The ruin of their barley was equally fatal, both in respect to their trade, (for Egypt seems very early to have been the granary of the world,) and to their private advantage. They had few vines in Egypt, but, instead of the juice of the grape, they made a liquor called barley-wise, undoubtedly a kind of beer, which was particularly serviceable during the time that the Nile was turbid, and not so fit to be used. These advantages were lost to them now through the devastation made by the rain, hail, and fire; and their loss could not but have been severely felt. Bryant. Barley is the most ancient aliment of mankind, as Pliny says on the testimony of Menander. Script. illust. — the barley was in the ear, &c.] The season of the year, and the commencement of the plagues, is nowhere specified; but both may be collected from the history. The departure of the Israelites, after the tenth and last plague, was about the vernal equinox, or beginning of April, on the 15th day of the 1st month, Abib, chap. xii. 6; but by the seventh plague of hail, the barley was smitten, but not the wheat and rye of later growth. For according to the report of modern travellers, the barley harvest in Egypt is reaped in March, and the wheat in April; and Le Brun found the whole to be over at Cairo on the 19th of April. but is still hardened. God's message to Pharaoh. Before CHRIST 1491. ders, ar, dark. 34. And when Pharaoh saw &c.] The effect on Pharaoh was exactly what Moses foretold, ver. 30. Instead of being melted into consideration and gratitude, he forgot his solemn promise, made a jest of his faith and honour, set God at defiance, and refused to let the Israelites go. Pyle. — he sinned yet more, and hardened his heart.] He stifled the dictates of conscience, and acted against conviction. Bryant. In this instance there is a remarkable suspension of the judicial infatuation. Pharaoh had humbled himself and acknowledged his own and his people's guilt, and the justice of the Divine plague. The Lord therefore forebore this time to harden his heart. But he abused the long sufferance of God, and this additional respite: "he sinned yet more, because he now sinned wilfully, after he had received information of the truth, he relapsed, and hardened his own heart, a seventh time. He became therefore 'a vessel of wrath, fitted to destruction,'" Heb. x. 26; Rom. ix. 22. Dr. Hales. Moses had performed in the presence of Pharaoh such miraculous works, as would probably have had an effect on any other person. But, because he saw some of the miracles imitated by the magicians; because the plagues came gradually upon him, and by the inter- cession of Moses were constantly removed; he thence took occasion, instead of being softened by this alternative of mercy and judgment, to become more sullen and obdurate. "When Pharaoh saw that the rain, and the hail, and the thunders were ceased, he sinned yet more, and hardened his heart." The mercy of God, which should have led him to repentance, had a contrary effect upon him, and made him more obstinate. For an hardened heart is neither cut by compunction, nor softened by any sense of piety. It is neither moved by intreaties, nor yields to threatenings, nor feels the smart of scourges. It is ungrateful to benefactors, treacherous to counsels, sullen under judgments, fearless in dangers, forgetful of things past, negligent of things present, and improvident for the future. All these bad qualities seem to have concentrated in Pharaoh. It was therefore entirely agreeable to the rules of Divine justice, when nothing would reclaim this wicked king, when even that which wrought upon the magicians, the ministers of Satan, made no impression on him, to let his crime become his punishment, and to leave him to eat the bitter fruit of his own ways, and to be filled with his own devices. Stackhouse. The case of the hard-hearted Pharaoh may be made a ground of admonition to ourselves. We have had more messengers from God, more summonses to do many parts of His will, than were ever sent to this king and his people. We have with them refused to be obedient to the heavenly call, and thereby rendered ourselves obnoxious to the Divine judgments, under several of which we have smarted. Like them too, instead of being awakened to a sense of our disobedience, we have grown harder and more insensate under the rod. We have seen many examples of God's wrath upon sinners, and lightly passed them over, without being led by them to consider our own demerits. How long shall we see this face of things, and hear the warnings of God to reform our lives, and to prevent the worse effects of His displeasure, and still continue in a state of stupid insensibility, as if we were in no danger? Shall we pass the time of our mortal lives, as if we were not accountable to God for what we are here doing? He hath "raised us up for this very purpose," that we should be for ever happy in our observance, or miserable in our contempt, of His holy word. And either His mercy shall be glorified in our salvation, or His justice in our punishment. Such are God's thoughts and resolutions towards us: if we have no thoughts of our duty to Him, and of the end for which He hath sent us into the world, it is because we are hardened and infatuated by the deceitfulness of sin. Reading. Chap. X. ver. 1. — for I have hardened &c.] The particle translated "for" admits of the sense "although." Chap. XI. ver. 1. And the Lord said] The Hebrew words should rather be translated, "The Lord had said:" for the interview of Moses with Pharaoh in this chapter must have been antecedent to what occurs at ver. 28, 29, of the preceding chapter. Bp. Patrick. — the maidservant that is behind the mill.] The people of the East commonly make use of handmills. They are female slaves, that are generally employed about them. It is extremely laborious, and esteemed the lowest employment in the house. Sir J. Chardin. The grinder usually sits on the floor; and placing the mill on her lap, by means of the handle works the upper stone round with her right hand. Hence we read of the maidservant who is behind the mill. Fragments to Calmet. —to you.] To you especially, in the sense before explained, and with a particular reference to your redemption out of Egypt. It was at this time also that our Lord Jesus Christ suffered for our redemption: there was always a tradition among the Jews, that as they were redeemed from Egypt on the 15th day of Nisan, so they should on the same day be redeemed by the Messiah. Bp. Kidder. 3. — the man Moses was very great &c.] This seems to be introduced as a reason why the court durst not meddle with Moses, though he had brought so many plagues upon them; and why the people were willing to grant the Israelites what they desired; namely, because they all highly esteemed him, and held him in great reverence, as a person who had extraordinary power from God. Bp. Patrick. 5. — all the firstborn in the land of Egypt shall die.] One manifest purpose of Providence in these signs and judgments was to punish the Egyptians by a series of evils; and this on two accounts. In the first place, because they were blest with noble parts and great knowledge, which they prostituted to a shameful degree. And 2dly, because, after their nation had been preserved by one of the Israelitish family, they had, contrary to all right, and in defiance of original stipulation, enslaved the people, to whom they had been so much indebted. And not contented with this, they had proceeded to murder their offspring, and to render the people's bondage intolerable by a wanton exertion of power. It had been told them, that the family of the Israelites collectively were esteemed as God's firstborn, chap. iv. 22: for from that family Christ was to proceed, "who is the firstborn of every creature." Therefore God said to them, "Let My son go, that he may serve Me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn," chap. iv. 23. But they heeded not this admonition. Hence these judgments came upon them; which terminated in the death of the eldest in each family: a just retaliation for their disobedience and cruelty. Bryant. Vol. I. 6. — there shall be a great cry &c.] The Egyptians of all nations upon earth were most frantic in their grief. When any person died in a family, all the relations and all the friends of the deceased co-operated in a scene of sorrow. And the process was to quit the house; at which time the women, with their hair loose, and their bosoms bare, ran wild about the streets. The men likewise, with their apparel equally disordered, kept them company; all shrieking, and bowling, and beating themselves, as they passed along. This was upon the decease of an individual: but when there was one dead in every family, every house must have been in a great measure vacated, and the streets quite filled with mourning. Hence we may be assured that those violent emotions were general; and at the same time shocking past all imagination. The suddenness of the stroke, and the immediate and universal cries of death at midnight, that particularly awful season, must have filled every soul with horreur. It was therefore very truly said by the Prophet of God, "There shall be a great cry throughout all the land of Egypt; such as there was none like it" (before,) "nor shall be like it any more."—"And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt," chap. xii. 30. Bryant. 8. — he went out — in a great anger.] It moved even Moses, the meekest man upon earth, to a just indig- M The beginning of the year changed. The passover instituted. Babre CHRIST 1401. that my wonders may be multiplied in the land of Egypt. 10. — Let the Lord be so with you.] These words are either a form of imprecation, as if he had said, "I wish you may prosper no better than I shall accord to your desire:" or else they are spoken scoffingly, as if he had said, "You trust in the Lord; let Him do all He can to deliver you, as I am resolved to keep you here." Bp. Patrick. — look to it; for evil is before you.] Look to it; go, if you will, at your own peril. Bp. Hall. 10.—did all these wonders] The gradual increase of these judgments is remarkable. The first four plagues were loathsome, rather than fatal, to the Egyptians. After that of the flies came the murrain, which chiefly spent its rage upon the cattle. The boils and blains reached both man and beast; though there was still a reserve of life. The hail and locusts extended, in a great measure, even to life itself; the first, by an immediate stroke; and both in their consequences, by destroying the fruits of the earth. That of darkness added consternation to their minds, and lashes to their conscience. And when all this would not reclaim, at length came the decisive blow: first, the cutting off of the firstborn; and then the drowning of the incorrigible tyrant, and all his host. Stackhouse. By the infliction of these plagues we are taught, that punishment, and a continuance of judgments and correction, becomes a necessary discipline, while the heart persists in rebellion. Nevertheless, from the tenure of the whole, it is obvious to observe that however severe the chastisements of God in this world may seem, they are ever tempered with mercy, and graciously designed to lead us to repentance: but that, if we repent not, mercy must and will give place to justice, and deliver us up to destruction. For, as Divine justice is seasoned with mercy, so mercy itself is ever perfectly just. Wogan. Chap. XII. ver. 2. This month] Which in process of time was called Abib, because the corn was then in ear; for Abib signifies an ear of corn: and also, in after ages, Nisan. It answers to part of our March and April. It was now made the first month of the year; that is, of the sacred, not of the civil year. For the seventh month, or Tisri, answering to our September and October, was, even after this time, the first month of the year in some respects. Tisri began the civil year, and was reckoned the first month, not only for civil purposes, but for the sabbatical year, and the jubilee. But Abib was the beginning of the sacred or ecclesiastical year, with respect to the holy days and festivals which God appointed. Bp. Patrick. See note on chap. xiii. 4. 15. — they covered the face of the whole earth.] I had once an opportunity to see large swarms of locusts in the island of Cyprus: and till that time had no adequate idea of their numerous hosts and rapacious depredations. In going in a chaise from Larnica to a garden at a distance of four or five miles, the locusts lay swarming, above a foot deep, in several parts of the high road, and thousands were destroyed by the wheels of the carriage crashing over them. Dr. Russell. — they did eat every herb &c.] Of the insect tribes, the locust is the most dreadful in its depredations; it sets all the defensive arts of man at defiance, and destroys in a few days the beautiful verdure of vast tracts of cultivated country. Dr. Russell. Those which I saw in Barbary were much bigger than our common grasshoppers. They appeared first towards the end of March, the wind having been some time southerly: in the middle of April their numbers were so increased, that in the heat of the day they formed themselves into large bodies, appeared like a succession of clouds, and darkened the sun. In June the new broods gradually made their appearance: on being hatched, they immediately collected together, forming compact bodies of several hundred yards square: and marching directly forward, climbed over trees, walls, and houses, ate up every plant in their way, and let no- thing escape them. The inhabitants made trenches, and filled them with water; and placed in rows great quantities of combustible matter, and set them on fire. But in vain. The trenches were quickly filled up, and the fires put out, by infinite swarms succeeding one another: the last gnawing off the young branches, and the very bark of such trees, as had escaped before with the loss only of their fruit and foliage. Dr. Shaw. 17. — this death] Death, being the extremity of temporal sufferings, in the Hebrew idiom, which expresses every thing strongly, signifies any very dreadful evil or hazard. Archbishop Secker. 19. — a mighty strong west wind.] Strong winds are the only remedies to free a country from this plague; for if the locusts die in the fields, the air is so corrupted with the stench, that it breeds pestilential diseases. Bp. Patrick. As the direction of the flights of the locusts in Barbary is always to the northward, it is probable they perish in the sea. Dr. Shaw. — there remained not one locust] The power of God appeared no less in sweeping them all away, than in bringing them upon the country: for both were done at the instance of Moses. Bp. Patrick. 21. And the Lord said, &c.] He now left off treating with Pharaoh, and only proceeds in the execution of the sentence of utter destruction, which had been decreed against him. Bp. Patrick. — darkness which may be felt] Darkness caused by thick and clammy fogs, which might be felt by the bare faces and hands of those who were exposed to them. Bp. Patrick, Dr. Wells. So thick, black, and dreadful a mist fell upon the country, as affected all people in the most sensible manner, and with the most frightful apprehensions. Pyle. Pharaoh sueth unto Moses. ] hand toward heaven; and there was a thick darkness in all the land of Egypt three days: 22.—there was a thick darkness] This judgment was very extraordinary: nor had any thing similar been ever experienced by this or any other nation. It bore a strict analogy with the sentiments and idolatry of the people who suffered. The Egyptians were a people of great learning; and seem to have been superior in science to all other nations. But they prostituted these noble gifts: and, through an affectation of mystery and refinement, they abused the knowledge afforded them: for, by vailing every thing under a type, they at last lost sight of their original intelligence. They at first looked upon light, and fire, and the great fountain of light, the sun, merely as proper emblems of the true Deity, the God of all purity and brightness. But such was the reverence which they paid to them, that in process of time they forgot the hand by which these things were framed; and looked upon the immediate means and support of life, as the primary efficient cause, to the exclusion of the real Creator. What then could be more reasonable and apposite, than for a people, who had thus abused their intelligence, and prostituted their faculties; who raised to themselves a god of day, their Osiris, and instead of that intellectual light, the wisdom of the Almighty, substituted a created and inanimate element, as a just object of worship: what, I say, could be more apposite, than for a people of this cast to be doomed to a judicial and temporary darkness? The judgment bore a strict analogy with the crime: and, as it was a just punishment to them, so it was a proper warning to others, not to give way to the like mystery and illusion. Nor was this all. As the Egyptians betrayed an undue reverence for the sun, and light; so they shewed a like veneration for night and darkness: regarding them as real, sensible, substantial beings; and giving them a creative power. They were therefore very justly condemned to undergo a palpable and coercive darkness; such as prevented all intercourse for three days. In short, they suffered a preternatural deprivation of light, which their luminary Osiris could not remedy; and they were punished with that essential night, which they so foolishly had imagined, and at last found realized. Bryant. 23. They saw not one another.] Some of the Roman writers mention a darkness for a short time so great, that one man could not know another. But of such a darkness as this, which continued to obscure all things for three days, there is no other record in history. It appears to have been caused by God, both to punish the Egyptians, and to relieve the Israelites, who were probably preparing, during these three days, for their departure. Dr. Wells. The same prodigy, but of shorter continuance, attended our Lord's crucifixion, when "there was darkness over all the land from the sixth hour," the time of His crucifixion, "till the ninth hour," when He expired: emblematic likewise of that mental darkness and destruction, which awaited His murderers. Dr. Hales. 23.—neither rose any from his place for three days:] The consternation of the Egyptians is strongly represented by their total inaction: "neither rose any from his place for three days," petrified, as they were, with horreur. Dr. Hales. 26.—not an hoof be left behind:] The hoof put for the whole beast: not one animal shall be left. By Patrick. 27.—and he would not let them go.] Thus was this unhappy prince by the obstinacy of his heart carried on, through many great misfortunes to himself and his people, at length to his ruin. He had all along sufficient means of conviction; yet he was resolved not to be convinced. If it be asked, how could a man of common sense and understanding be so wonderfully absurd? —it may be answered, sense and understanding are not the only requisites to make men judge rightly of even the clearest religious truths. The inspired writer most justly advises, to "take heed of an evil heart of unbelief," Heb. iii. 12. "Out of the heart are the issues of life," Prov. iv. 23. Our passions and affections have a very powerful influence over us; and where they are not carefully managed and governed, it is amazing to see, how the slightest occasions will pass for most weighty and conclusive arguments; and how the brightest truths will be thought to be of little moment, even to persons of the greatest sense and sagacity in other matters, where their interest or their humours do not contradict the truths which are offered to them. Pharaoh's fault was in his heart; and that made him unfortunate in the use of his understanding. The Israelites were numerous and serviceable slaves; and it was a terrible shock and diminution to his wealth and grandeur to dismiss them; and not being able to reconcile his inclinations to the thoughts of parting with them, the vague and ill-grounded learning of the times he lived in, was thought to afford arguments sufficient to take off the force of all the miracles, that were offered to induce him to it. It is no hard matter to judge of truth, if we are sincerely disposed to embrace it; "If any man will do God's will, he shall know of the doctrine, whether it be of God," John vii. 17. A common capacity, and an ordinary share of understanding, will afford light enough, if evil passions do not make the light that is as to become darkness: but, if our heart is not duly disposed to embrace the truth, neither may we be persuaded by the greatest arguments and demonstrations that can be offered for it, even though we have uncommon abilities to judge of, and understand the force of what is represented to us. Shuckford. God's message to the Israelites. Death of the firstborn threatened. day thou seest my face thou shalt die. 3.—a lamb] The Hebrew word signifies a kid as well as a lamb, Numb. xv. 11; Deut. xiv. 4. They might take either for this sacrifice, ver. 5; but commonly they made choice of a lamb. Bp. Patrick. Many of the ceremonial laws of the Hebrews have reference to the idolatrous opinions of the neighbouring nations and their corresponding rites; for they were given in opposition to them: and therefore they derive light from the knowledge of those rites and opinions. The passover was a memorial of the deliverance of the Israelites. But many circumstances of it were in opposition to Egyptian superstitions. Among them, "a lamb or kid" was not sacrificed, but venerated: "A male" was worshipped as a symbol of Hammond; female sacrifices were always preferred: "Eat no part raw," as was usual in solemn festivals: "Not carried forth," as was also usual: "No bone broken," as pulled asunder in enthusiasm: "Not sodden," as in solemn and magical rites: "Roasted with fire," not by the beat of the sun: "To be eaten with its purtenance," the intestines, which were reserved for divination: "No part to remain, but the fragments to be burnt," which were usually kept for charms and superstitious purposes. Dean Spencer. 6.—in the evening.] The Hebrew expression is, "Between the two evenings." Among the Jews there was a former and a latter evening. The first began at noon, as soon as the sun began to decline: the second began from sunset. Thus the time "between the two evenings," when the passover was slain, was about three o'clock in the afternoon: and this was the very time of the day, when Christ, the true passover, was sacrificed upon the cross. Bps. Patrick and Kidder, Pyle. There is a strong resemblance between the passover as a sacrifice, and the death of Jesus Christ. In the month Abib, the people of Israel were to take, "every man a lamb, according to the house of their fathers, a lamb for a house." And if the household were too little for the 8. — unleavened bread.] Partly to put them in mind of their hardships in Egypt; for unleavened bread is heavy and unsavoury: and partly to commemorate their deliverance from thence in such haste, that they had not time to leave it, ver. 39; Deut. xvi. 3. Bp. Patrick. — with bitter herbs] To put them in mind of their grievous bondage in Egypt, which made "their lives bitter" to them, chap. i. 14. Bp. Patrick. These bitter herbs, according to the Jews, were probably such as lettuce, endive or succory, chervil, and the like. Script. illust. 11. And thus shall ye eat it.] Like travellers, or persons engaging in some laborious work, as appears from the following particulars. Bp. Patrick. — with your loins girded.] It being usual for travellers so to do in the East, where they wear long and loose garments. Bp. Patrick. All persons in the East, that journey on foot, always gather up their vest, by which they walk more commodiously, thus having the leg and knee unembarrassed. Sir J. Chardin. — your shoes on your feet.] As necessary for tra- vellers. Either they were without shoes in their state of bondage; or it was their custom to put off their shoes during meals. Bp. Patrick. The latter is still the custom in the East, either to avoid soiling the carpets, on which they sit; or because shoes would be troublesome to persons who sit cross-legged. Sir J. Chardin. — your staff in your hand.] Another characteristick of persons travelling. Bp. Patrick. — ye shall eat it in haste.] After the manner and posture of distressed pilgrims, who were setting out instantly on a long journey, through a dreary wilderness, towards a pleasant land, where their toil and travel was to cease. Dr. Hales. These latter particulars were to be observed only in the first passover celebrated in Egypt, and not in aftertimes. Bps. Patrick and Kidder. 12. — against all the gods of Egypt] That is, I will destroy the idols and images of Egypt. Pyle. Or perhaps the beasts are meant, whose firstborn were smitten. Bryant. By "the gods of Egypt" in this place, some interpreters understand, as in the margin, the "princes" and judges, the great men of the kingdom, upon whom the judgment of God was now executed. Bp. Patrick. 13. — I will pass over you.] My destroying angel shall "pass over you." Here is the reason of its being called the Passover. In Hebrew it is called Pesach, which signifies to pass over. Hence the expression of the Paschal lamb. Bp. Patrick, Dr. Wells. 14. — ye shall keep it a feast — for ever.] Not only now, but after their arrival in Canaan, till the time of the Messiah, or final period of the ceremonial law and Jewish polity. Bp. Kidder. This passover was ordained by God to be observed by every Israelite, at the peril of excommunication, at every return of this day of the year; not only because it was to be a standing proof to all future ages of this their deliverance, but also a standing figure or type of a much greater. Bp. Wilson. As the Israelites were instructed to keep the passover in remembrance of their escape from the Egyptian bondage, so are we required to observe the Sacrament of the Lord's Supper, in memory of our deliverance from the yoke of sin. And it is remarkable, that both the Jewish and the Christian rite were enjoined in commemoration of events, which had not yet happened, with the same degree of precision as if they had actually taken place. Polwhele. M 2 The firstborn are slain. The Israelites driven out of the land. 29. — the Lord smote &c.] Now God begins to call for the blood they owed Him: in one night every house hath a carcass in it; and, which is more grievous, of their firstborn; and which is yet more fearful, in an instant. No man could comfort another: every man was too full of his own sorrow, helping rather to make the noise of the lamentation more doleful and astonishing. Bp. Hall. — the captive—in the dungeon;] The expression in chap. xi. ver. 5. is, "the maidservant that is behind the mill." Perhaps the meaning here is, "the captive or bondwoman that was kept in the dungeon to turn the mill." Dr. Wells. The working at the mill was looked upon as the lowest and severest drudgery; and was allotted to the meanest slaves: (Bryant:) and this often is a prison; of which we have an instance in the story of Samson, Judg. xvi. 21. Bp. Patrick. 31. And he called for Moses &c.] Here we see the proud heart of Pharaoh is at last subdued, and compelled to obey the will of God, without reserve or limitation. But as this obedience was extorted, not free; and the effect only of a slain and servile fear; so it did not long continue. He soon repented of his repentance, as such constrained penitents generally do: and soon after perished in the Red Sea. This aptly reminds us of the wise man's saying, which should be a warning to us all, "He that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy," Prov. xxix. 1. Wogan. — Rise up, and get you forth from among my people.] We might not long since contemplate Moses, engaged in an attempt to deliver Israel from Egyptian bondage, to all appearance, if we consider human means, utterly desperate. He was resisted and scorned by the Egyptian monarch; deserted and almost execrated by his countrymen, for involving them in new miseries. He stood on one side, without arms, without followers, without resources of any human kind: opposed to a mighty sovereign, who was surrounded by his wise men and priests, his counsellors, his officers, his armies; and invested with despotick power, which he was determined to exercise, in opposition to the authority of that 34. — their kneading-troughs] The vessels, which the Arabs of that country still use for kneading the unleavened cakes, which they prepare for travellers in this very desert, are only small wooden bowls: nothing could be more convenient than kneading-troughs of this sort, for the Israelites on their journey. Dr. Shaw, Harmer. The Arabs, among their other kitchen furniture, have a round leather coverlid, which they lay on the ground, and which serves them to eat from. It has rings round it, by which it is drawn together with a chain, that has a hook to it to hang it by, either to the side of the camel, or in the house. This draws it together; and sometimes they carry in it their meal made into dough: and in this manner they bring it full of bread; and, when the repast is over, carry it away at once with all that is left. Bp. Pococke. Niebuhr describes a piece of furniture of the same nature as this, mentioning that it is usually slung on the camels in travelling. Which accounts for the remark of Moses, that the people "carried their kneading bags on their shoulders;" bound up, probably, like knapsacks. This may be ascribed to two causes: 1st, They had not camels sufficient to transport the baggage of so numerous a host: 2dly, They were sent away with all speed, and had no time allowed them to procure travelling animals for their accommodation. They must either carry their food themselves, or relinquish it. Script. illust. 35. — they borrowed &c.] See the notes on chap. iii. 22. Before CHRIST 1491. Or, drough. &11. 2. The ordinance of the passover. The firstborn sanctified to God. Before CHRIST 1491. g Numb. 33. 3. great mixture. h Gen. 15. 13. Acts 7. 6. Gal. 3. 17. night of observations. 37. — Rameses] See chap. i. 11. — Succoth] See chap. xiii. 20. — that were men,] Fit for war: twenty years old and upwards. Bp. Patrick. 38. — a mixed multitude] Of others besides Israelites: perhaps proselytes, who had renounced idolatry; or persons with whom the Israelites were connected by intermarriages. Bp. Patrick. 40. — the sojourning of the children of Israel,] This includes their fathers Abraham, Isaac, and Jacob; and their sojourning in the land of Canaan as well as in Egypt. From the time of Abraham's coming from Charran into the land of Canaan, when this sojourning began, till the going of his descendants out of Egypt, was just 430 years. From his arrival in Canaan to the birth of Isaac was twenty-five years; Isaac was sixty years old when he begat Jacob; and Jacob was one hundred and thirty years old when he went down into Egypt: making together two hundred and fifteen years: and from his family's coming into Egypt till their departure was just two hundred and fifteen more. Bp. Patrick. 41. — all the hosts of the Lord] Hosts, or armies; see ver. 51. So called, because they were led forth under the Lord, as their king and captain general. The word implies also, that they went out not confusedly, but in good order. Bp. Patrick, Dr. Wells. This event of the departure of the Israelites from Egypt was so notorious, that the memory of it, as well as of various particulars in the birth, life, and adventures of Moses, was preserved in far distant nations, though the story was much corrupted for want of the knowledge of these sacred records. Stackhouse. Chap. XIII. ver. 2. Sanctify unto me all the firstborn— it is mine.] It is dedicated or appropriated to Me. God claimed this, not only by right of creation, but more especially to put the Israelites in mind of His miraculous providence, in sparing their firstborn, when those of the Egyptians were all destroyed. Bp. Patrick, Dr. Wells. 4. — the month Abib.] The ancient Hebrews had no particular names for their months. They said, the 1st, 2d, 3d, &c. In this place, and in chap. xxiii. 15; xxxiv. 18; Deut. xvi. 1; we have the month Abib, that is, the month of the young ears of corn, or of the new fruits, which is probably the Egyptian name of the month, which the Hebrews called afterwards Nisan, and which was the first of their holy year. Every where else Moses marks out the months by their order of succession. In Joshua, Judges, and Samuel, we see the same method. Under Solomon, we read of certain names, which have been thought to be borrowed from the Phoenicians, Chaldeans, or Egyptians. These names however do not occur, either before or after Solomon's time. After the captivity of Babylon, they continued the names of the months, as they had found them among the Chaldeans and Persians. Calmet. See note on chap. xii. 2. 9. — a sign — upon thine hand, &c.] It shall be for a token or memorial of what God did for your forefathers; to make thee as sensible of God's goodness, as of that which thou hast in thy hand, or of a thing which is continually before thine eyes. The Jewish superstition of wearing what were called "phylacteries," took its rise from these words. Phylactery is a word derived from the Greek, and properly signifies a preservative, such as the Pagans carried about them, to preserve them from evils, diseases, or dangers. The Jewish phylacteries were little boxes, or rolls of parchment, in which were written certain words of the law. These they wore on their foreheads, and on the wrist of the left arm. The passages written on them were Exod. xiii. 2—10, 11—16; Deut. vi. 4—9; xi. 13—21. Bp. Patrick, Calmet. 13. — an ass] The ass seems to be here mentioned, rather than the horse or camel, because this animal was most in use among the Israelites. It appears to comprehend other "unclean beasts," that is, creatures not fit for sacrifice. Bp. Kidder. 14. — when thy son asketh thee] It appears from this, and from ver. 8, that great care was taken for the instruction of children in the rites of their religion: (Bp. Patrick:) that by an early education in the important knowledge of the mercies herein commemorated, no one might forget them, and lose the influence which they ought to have on his conduct and behaviour. Pyle. 16. — frontlets] The Hebrew word means memorial, as in ver. 9. Bp. Patrick. The Israelites go out of Egypt. God instructeth the peradventure the people repent when they see war, and they return to Egypt: 18. But God led the people about, &c.] The regular route was towards Gaza, and the other cities of Palestine, which were a portion of Canaan, and at no great distance from the borders of Lower Egypt. But God would not permit them to take this course, though compendious and easy; for He knew their refractory spirit, and how prone they were to disobey; and the proximity of this country to Egypt would lead them, on the first difficulty, to return. Of this we may be assured from what they did, when, upon some disappointment, they gave vent to their evil wishes, Exod. xvi. 3; Numb. xiv. 2. Bryant. — the wilderness of the Red sea.] The desert bordering on the Red sea. The Red sea, called also the Arabian gulph, separates Egypt on the west from Arabia on the east. The name in Hebrew signifies “the weedy sea,” or the sea of weeds; so called either from the variety of sea-weeds seen on its shores at low water, (Shaw:) or from the quantity of white coral spread every where over its bottom. Bruce. In the Coptick language it is at this time called the Sea of Weeds. Bruce. We derive the name “Red sea,” from the Greeks. It is a false opinion, that the sea is so called from the red colour of its waters, or of the sand at its bottom; the most probable notion is, that it was called the sea of Edom, from its neighboring coast; and that, as Edom signifies red in Hebrew, the Greeks not understanding the meaning of the appellation, translated it, as we have done after them, the Red sea. Dr. Wells, Stackhouse. The part of the sea, where the Israelites crossed, from a comparison of the reports of different travellers, may be estimated at about twelve miles. Dr. Hales. — harnessed] In the margin, “by five in a rank:” in good order, like soldiers; not confusedly, like run-aways. Dr. Wells. It is not likely that the Egyptians suffered them to have arms; yet they did not go away tumultuously like fugitives, but marched like soldiers in good order. Bp. Patrick. 20. — Succoth.] Little more than thirty miles from Rameses. The name signifies an inclosure, consisting of pens and booths for cattle. It was probably built for a receptacle, in which the Egyptians secured and foddered their flocks and herds during the inundation of the Nile. Bryant. Succoth by Jordan, eastward, was so called on a like occasion, Gen. xxxiii. 17. Dr. Wells. — Etham, in the edge of the wilderness.] This desert was properly a continuation of the wilderness from a pillar of fire, to give them light; to go by day and night: 21. And the Lord went before them &c.] By “the Lord” we are here to understand the Schechinah, or Divine glory, which appeared to Moses in the bush, ch. iii. 2, and on other occasions; and now appeared in a glorious cloud to conduct the Israelites, and assure them of God’s care and protection. This cloud was a symbol of His gracious presence with them, and especial providence over them. We must be careful not to understand that God himself moved from place to place; for He is always every where; but this cloud was moved by Him, from whom it came, as a token that He was present by His special favour, care, and providence, wheresoever it went. Bp. Patrick. From the time that the children of Israel arrived at Succoth, to their passing the Red sea into Midian, it does not appear that Moses led them one step by his own conduct or contrivance. According to his narration of their several movements, it was in no wise left to his judgment, where to lead the people; but their journeying was evidently conducted by the immediate direction of God, with a view to that miraculous deliverance which He designed for them at the Red sea. Shuckford. And the Lord &c.] He, who in this chapter is called the LORD, is in the next called “the angel of God,” ver. 19: who, as formerly He had gone before the camp for their guidance, so now, the Egyptians pursuing, stood behind it as their defence. It was the opinion of the primitive church, that He, who thus accompanied the Israelites with the pillar of a cloud, was the same who had formerly appeared to the Patriarchs in the figure of man. And indeed, whilst Moses is not contented with the promise of an assistant angel, but expressly petitions for the continuance of God’s presence, he leaves us not in want of a commentator to tell us what kind of Angel was present with him. See Exod. xxxiii. 2, 5, 9—15, compared with xxiii. 20—23. Abp. Tenison. Chap. XIV. ver. 2. Speak unto the children of Israel, &c.] The Israelites were now secure, being out of all fear of the Egyptians, and just ready to take shelter in a wilderness, where no army, without a miracle, could — Pi-hahiroth.] The Arabs call the narrow passes in the mountains Fum, as the Hebrews did Pi, "the mouth." Fum el Beder is the mouth of Beder: Fum el Terfowey, the passage or mouth of Terfowey: Pi or Phi-Hiroth, the mouth of the valley cut through with ravines. Bruce. — Baal-zephon.] Nothing could tend more to wean the Israelites from their fondness for Egyptian superstitions, than God's shewing His superiority over all their deities, and his judgments upon their votaries. Baal-zephon was probably a place of worship, designed for the use of manners, where stood the statue of some serpentine deity, the supposed guardian of those seas. The children of Israel may have been particularly directed towards this part of the coast, that they might see another proof of the futility of such worship. This must have been the consequence, when in the morning they beheld the dead bodies of the Egyptians, lying upon the beach, almost within the precincts of the idolatrous inclosure, ver. 30. Bryant. Chap. XV. ver. 1. Then sang Moses &c.] On this memorable deliverance Moses composed a thanksgiving which he and the Israelites sang unto the Lord. It is also a sublime prophecy, foretelling the powerful effect of this tremendous judgment on the neighbouring nations of Edom, Moab, Palestine, and Canaan; the future settlement of the Israelites in the promised land; and the erection of the temple and sanctuary on mount Sion; and the perpetuity of the dominion and worship of God. Dr. Hales. The most ancient of all poems, now extant, at least of those, the age of which has been ascertained, is this thanksgiving ode of Moses after the passage of the Red sea: it is at the same time most perfect in its kind. It shows the early connexion which subsisted between poetry and religion: and is an example of that species of poetical composition, which the Hebrews cultivated more than all other sorts, and in which they particularly excelled; namely, the rendering of publick thanks in songs of triumph to God, for prosperity in their enterprises and for success in war. Bp. Lowth. 2. — I will prepare him an habitation;] I will build Him a tabernacle. Dr. Hales. Meaning, I foresee by that spirit of prophecy, which He has given me, that He shall have a tabernacle reared up for Him by His people. Bp. Hall. Let this mighty God and Defender be the object of our constant adoration, in attending upon the stated place of His publick worship. Pyle. 3. — a man of war.] A noble warriour. Bp. Hall. He gets great victories. Bp. Patrick. — the Lord is his name.] Rather "Jehovah is His name." It is hereby meant, that He hath performed 4. — I will harden Pharaoh's heart.] I will in just judgment so besot Pharaoh, that, forgetting his former experience of My power, he shall, in hopes of prevailing, follow after you. Bp. Hall. 5. — and the heart of Pharaoh — was turned.] As good motions are long ere they can enter into hard hearts, so they seldom continue long. No sooner were the backs of the Israelites turned to depart, than Pharaoh's heart and face are turned after them, to fetch them back again. It vexes him to see so great a command, so much wealth, cast away in one night; which now he 7. — chariots.] Scripture speaks of two sorts of chariots; one for princes and generals to ride in, the other to break the enemy's battalions, by rushing in among them, being armed with iron, which made terrible havoc. The most ancient chariots of war we find mentioned are Pharaoh's, which were overthrown in the Red sea. The Canaanites, whom Joshua engaged at the waters of Merom, had cavalry, and a multitude of chariots, Josh. xi. 4. Sisera, general of Jabin, king of Hazor, had 900 chariots of iron, Judg. iv. 3. Judah could not get possession of the lands belonging to their lot, because the ancient inhabitants of the country were strong in chariots of iron, Judg. i. 19. The Philistines, in their war against Saul, had 30,000 chariots, and 6,000 horsemen, 1 Sam. xiii. 5. David having taken 1,000 chariots of war from Hadadeser, king of Syria, hamstrung the horses, and burned 900 chariots, reserving only 100, 2 Sam. viii. 4; 1 Chron. xviii. 4. It does not appear that the kings of the Hebrews used chariots in war. Solomon had a considerable number, 1 Kings x. 26; but we do not know of any military expedition wherein they were employed. As Judea was a mountainous country, chariots were of no use. In 2 Mac. xiii. 2, there is mention of chariots armed with scythes, which the king of Syria led against Judea. Calmet. 8. — he pursued after the children of Israel.] Of all the infatuated resolutions, that either king or people adventured on, the pursuing of the Israelites with such a mighty army, after they had so intreated and urged them to leave their country, may well seem to every indifferent reader the most stupid that ever was conceived. So the author of the book of Wisdom justly censures it, chap. xix. 3. Possibly the Egyptians might think with the Syrians, that the God of Israel might not be alike powerful in all places, 1 Kings xx. 23: or they might think that Moses's commission did not extend beyond Egypt: or that he might not have power over mighty hosts and armies. They knew at least, that the Israelites had no military skill, no captains of infantry, no cavalry, no weapons or engines of war; of all which the Egyptians had great abundance. On these and the like presumptions they became fool-harily, and desperately resolved to be avenged on the children of Israel, for all the losses they had sustained by Moses and Aaron. Stackhouse. — with an high hand.] Visibly by the miraculous and over-ruling power of God. Dr. Wells. The Israelites murmur. The cloud removeth behind the camp. Before CHRIST 1491. 11. — Because there were no graves in Egypt, &c.] This sarcastical and reproachful language argues the height of their discontent, or rather rage, against their deliverer. Bp. Patrick. Their fear, and disposition to submit without resistance to their oppressors, "Let us alone, that we may serve the Egyptians," justify the wise precaution of Providence, that would not expose them to warfare with the Philistines, when their spirits were depressed and debased by bondage. See chap. xiii. 17. Dr. Hales. 13. — ye shall see them again no more] Ye shall not see them alive any more. The spirit of Moses is most admirable. Instead of resenting the reproaches of the Israelites, or being dismayed at the approach of Pharaoh, he meekly and sedately exhorts the people to be of good courage and to trust in God; who, he assures them, would accomplish what He had begun. Bp. Patrick. If Moses had, humanly speaking, betrayed unparalleled imprudence in exposing his host to their present danger, by leading them into a defile, with mountains on either side, and the sea in front, the high strain of confidence, which he now speaks in, is equally unparalleled. "Fear ye not," says he to the terrified multitude: does he add, Rouse your courage; there is no way to avoid slavery or death, but by one manly effort; turn then on your pursuers, and your God will aid you? No: his language is, "Stand ye still, &c." See verses 13, 14. What would this be in any mere human leader, but the ravings of frenzy? Yet, wonderful to relate, the event accords with it. The Israelites escape "by the way of the sea:" the Egyptians perish in the same sea. Dr. Graves. 14. — ye shall hold your peace.] Ye shall have no occasion to strike a single blow. Bp. Patrick. We may well imagine how great must have been the anxiety of the people, who had not true faith in their leader, and saw no possible means for their escape. Pharaoh was seen approaching in the very article of their encampment. Night now came on, which must have increased their horrors and their murmurs against Moses. At last the word of command was given; and the Lord spake unto Moses, who seems to have been looking up to heaven for assistance, "Wherefore criest thou unto Me? &c." Bryant. 19. And the angel of God.] The Lord Himself is said to go before them, chap. xiii. 21. But we must understand, that where the Lord is, He is attended by His angels; some of which were sent from the Schechlnah, which was in the cloud, to conduct the Israelites, and take care of them. Bp. Patrick. The Angel of the Covenant, which was Christ, removed the signs of His presence from before the Israelites behind them. Bp. Hall. — and the pillar of the cloud &c.] Wonder now justly strove with fear in the Israelites, when they saw the cloud remove behind them, and the sea give way before them. They were not used to such bulwarks. God stood behind them in the cloud: the sea reared them up walls on both sides of them. That, which they feared would be their destruction, protected them. — How easily can God make the cruelest of His creatures both our friends and patrons! Bp. Hall. 21. And Moses &c.] The precise place of this passage has been much contested. Some place it near Suez, at the head of the gulph: others, with more pro- Before CHRIST 1491. The Israelites pass through the Red sea. Before CHRIST 1491. d Josh. 4. 53. Ps. 114. 3. e Ps. 78. 13. l Cor. 10. 1. Hebr. 11. 29. east wind all that night, and made the sea dry land, and the waters were divided. 22. And the children of Israel went &c.] It has been asked, whether there were not some ridges of rocks, where the water was shallow, so that an army at particular times may pass over? And, whether the Etesian winds, which blow strongly all summer from the northwest, could not blow so violently against the sea, as to keep it back on a heap; so that the Israelites might have passed without a miracle? Bruce's observations on these queries are excellent. "These doubts do not merit any attention to solve them. This passage is told us by Scripture to be a miraculous one; and if so, we have nothing to do with natural causes. If we do not believe Moses, we need not believe the transaction at all, seeing that it is from his authority we derive it. If we believe in God, that He 'made' the sea, we must believe He could 'divide' it, when He sees proper reason: and of that He must be the only judge. It is no greater miracle to divide the Red sea than to divide the river Jordan. "If the Etesian wind, blowing from the northwest in summer, could keep up the sea as a wall on the right, or to the south, of fifty feet high: still the difficulty would remain of building the wall on the left hand, or to the north. Besides, water standing in that position for a day must have lost the nature of fluid. Whence came that cohesion of particles, which hindered that wall to escape at the sides? This is as great a miracle as that of Moses. If the Etesian winds had done this once, they must have repeated it many a time before and since, from the same causes. "Were all these difficulties surmounted, what could we do with the 'pillar of fire?' The answer is, we should not believe it. Why then believe the passage at all? We have no authority for the one, but what is for the other: it is altogether contrary to the ordinary nature of things: and if not a miracle, it must be a fable." Still such queries have their use; they lead to a stricter investigation of facts, and tend thereby strongly to confirm the truth of the history. Thus it appears, from the accurate observations of Niebuhr and Bruce, that there is no ledge of rocks running across the gulph any where, to afford a shallow passage. And the second query, about the Etesian or northerly wind, is refuted by the express mention of a strong "easterly" wind, blowing across, and scooping out a deep passage: not that it was necessary for OMNIPOTANCE to employ it there as an instrument, any more than at Jordan: but it seems to be introduced in the Sacred History by way of anticipation, to exclude the natural agency that might in aftertimes be employed for solving the miracle: and it is remarkable that the monsoon in the Red sea blows the summer half of the year from the north, and the winter half from the south, neither of which could produce the miracle in question. Dr. Hales. 24.—in the morning watch] The Hebrews, as well as the Romans, divided the night into four parts, or watches, of about three hours each; so called, because at the beginning of each part, the guard of soldiers, who kept watch, was changed. The morning watch was the last of them, immediately before sunrise. Bp. Patrick. —the Lord looked] Or, frowned upon them. Dr. Hales. The Lord, who had seemed all this while to wink at the enterprises of the Egyptians, began, according to our apprehension, to take notice of this their pursuit, &c. Bp. Hall. 25.—took off their chariot wheels.] It is probable, that, when the Egyptians were thus troubled and disordered, they did not follow the regular way of those whom they pursued, but got among the rocks, and mud, and those other impediments, with which the Red sea particularly abounds. These broke their wheels, and disabled their chariots, so that they made little way. Bryant. 27.—the Egyptians fled against it:] Against the sea, as it was returning to its strength; that is, to its former place and situation. Dr. Wells. They turned back; and like men distracted, ran and met the waters, which rushed upon them with a mighty force, and overwhelmed them. Bp. Patrick. Wicked men make equal haste both to sin, and from judgment. But they shall one day find, that it is not more easy to run into sin, than impossible to run away from judgment. Bp. Hall. 28. And the waters returned, &c.] Thus the Egypt- Pharaoh and his host are drowned. Moses' song. covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them. 31. — the people feared the Lord.] They considered the powerful hand of God, which appeared in this great work; and this begat in them for the present high and awful thoughts of Him, and devout affections towards Him. And so they "believed the Lord;" that is, they believed the promises which He had made to them; and had faith in Moses, as His true prophet and "servant." Bp. Patrick, Pyle. The fame of this deliverance was spread abroad among the heathen, as we read in several places of Holy Scripture, and in other authors. And the application, which St. Paul and the Fathers of our Church have made of it, shows, that they understood it to be a type of our Christian baptism, and consequently of our resurrection and immortal life in the kingdom of God. (See 1 Cor. x. 2, and the first prayer in the Ministration of Baptism.) And this is the reason why the chapter, which contains the narrative of this signal deliverance, is appointed to be read in the churches on the festival of our Lord's Resurrection. It contains in it the mysteries of our resurrection to a state of grace here, and of our passage through the grave to the glorious inheritance of our heavenly Canaan. This consideration ought to fill our hearts with the praises of God, and a thankful remembrance of all His benefits. Did Israel praise Him for their deliverance out of Egypt, and is he not much more to be magnified and exalted for rescuing us from the slavery of sin and Satan, into the glorious liberty of the children of God? Were they so sensible of the happiness of their escape from those, who could only kill the body, and shall we not celebrate Him, who hath redeemed us from such enemies, as would ruin us, soul and body, to all eternity? They escaped the Egyptians and the sea: we are ransomed from death and hell. They were under the ministry of Moses: we are under the conduct and pro- scocteneth them. 27 At Elim are twelve wells, and seventy palm trees. a Wind. 10. 20. THEN sang a Moses and the children of Israel this song unto the LORD, and spake, saying, I will sing unto the LORD, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea. — Sing ye to the Lord.] Or rather, “Let us sing unto the Lord, &c.” thus repeating the burden of Moses’s thanksgiving, according to the reading of the ancient versions, in the first person plural, “Let us &c.” which is most suitable to the occasion. Dr. Hales. If gratitude is due from man to man, how much more from man to his Maker! If gratitude, when exerted towards one another, naturally produces a very pleasing sensation in the mind of a grateful man; it exalts the soul into rapture, when it is employed on this great object of gratitude, on this beneficent Being, who has given us every thing we already possess, and from whom we expect every thing we yet hope for. Most of the works of the pagan poets were either direct hymns to their deities, or tended indirectly to the celebration of their respective attributes and perfections, though with a mixture of much impertinence and absurdity. The Jews, who before the time of Christianity were the only people who had the knowledge of the true God, have set the Christian world an example how they ought to employ this Divine talent of which I am speaking. As that nation produced men of great genius, without considering them as inspired writers, they have transmitted to us many hymns and Divine odes, which excel those that are delivered down to us by the ancient Greeks and Romans in the poetry, as much as in the subject to which it was consecrated. Addison. — there he made for them a statute &c.] This seems to signify, that for their better government God now gave them a few rules to be observed for the present, till He should more fully declare His will at mount Sinai; and "proved them," or began to make trial of their obedience, whether they would observe these laws or not. Bp. Patrick. The passage should rather be translated, "he made for him a statute and an ordinance;" which agrees also with the 26th verse, "If thou wilt diligently hearken &c." We meet in the Scriptures with many instances of God's appointing persons, who applied to Him for favours, to do some act as a proof of their submission and obedience. Jacob was ordered to use peeled rods, Gen. xxx; Naaman to wash in the river Jordan, 2 Kings v. And in Exod. xvi, the Israelites were proved in this manner: they were ordered to gather of the manna a certain rate every day, that God might "prove them, whether they would walk in His law or no." Thus was Moses here proved: he was ordered to put a bough into the water; a thing in itself insignificant; but by doing it he testified his readiness to observe any injunction, which God should think fit to give him. Shackford. — palm trees:] The palm, says Plutarch, loves water; and Pliny says, it loves to drink through the whole year. The Son of Sirach says, "I was exalted like a palm tree in Engadid," Ecclus. xxiv. 14, which was a very watery spot, and therefore fit for gardens. Script, illustr. Chap. XVI. ver. 1. — on the fifteenth day &c.] Just a month from their first setting out from Rameses. It seems, therefore, they stayed some time at Elim, where was plenty of water and shade. Bp. Patrick. — when we sat by the flesh pots, &c.] It is not probable that they had plenty of food and "bread to the full," when they were slaves, and under cruel hardships; but they untruly magnify their former condition, that they might represent the present to be more miserable than it really was. Bp. Patrick. 2. — whole congregation] Including the elders with the rest; at chap. xv. 24, "the people" only are mentioned. Bp. Patrick. Had we been left ignorant of the corruption of human nature, the conduct of the Israelites, during the long course of their history, would have been inexplicable, if not incredible. Bp. Tomlins. The other meeting was of some few malcontents, perhaps those strangers, who sought their own protection under the wing of Israel; this was of the whole troop. Not that none were free: Caleb, Joshua, Moses, Aaron, Miriam were not yet tainted. Usually God measures the state of any church or country by the most; the greater part carries both the name and the censure. Sins are so much greater, as they are more universal; so far is evil from being extenuated by the multitude of the guilty, that nothing can more aggravate. With men, commonness may plead for favour; with God, it pleads for judgment. The leprosy of the whole body is more loathsome than that of a part. Bp. Hall. 3. — Would to God we had died by the hand of the Lord? And by whose hand would they die, if they perished by famine? God carried them forth; God restrained his creatures from them; and while they are ready to die thus, they cry, "O that we had died by the hand of the Lord!" It is the folly of men, that in immediate judgments they can see God's hand, not in those, whose second causes are sensible; whereas God holds himself equally interested in all, challenging that there is no evil in the city, but from Him. See Amos iii. 6. It is but one hand, and many instruments, that God strikes us with. It is our want of faith, that in God promiseth bread from heaven. land of Egypt, when we sat by the flesh pots, and when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger. 4. — I will rain bread from heaven &c.] The Scripture gives to manna the name of "angels' food," and "bread from heaven;" whether it would insinuate to us, that the angels sent and prepared this food, or that angels themselves, if they had need of food, could not have any more agreeable than manna, Ps. lxxviii. 35; John vi. 31. At this very day manna falls in several places: in Arabia, in Poland, in Calabria, in mount Libanus, and elsewhere. The most common and the most famous is that of Arabia, which is a kind of condensed honey, found in the summer time on the leaves of trees, on herbs, on the rocks, or the sand of Arabia Petrea. It is of the same figure as Moses describes. Several modern writers think, that the manna of the Israelites was like that now found in Arabia; and that the miracle did not consist in producing a new substance, but in the exact and constant manner, in which it was dispensed by Providence, and in the quantity of it that fell daily, for so long a time. It certainly had miraculous qualities not found in common manna, and which probably subsisted only while the Israelites were fed with it. Calmet. — a certain rate every day.] This bread was given to them day by day, to signify to them and to us our dependence upon God every day of our life. "Give us this day our daily bread." Bp. Wilson. He that gave an omer to each, could have given an epkah; as easily could he have rained down enough for a month, or a year, at once, as for a day. God delights to have us live in a continual dependence upon His pro- vidence, and each day renew the acts of our faith and thankfulness. Bp. Hall. — that I may prove them.] Try whether they will be obedient to My commands, when I let them want nothing to support and encourage them in My service. Not as if God was ignorant, but that He might make it appear plainly to themselves and others what they were. Bp. Patrick. 6. — right hand.] This word is frequently used to express the height of power, exerted in the preservation of good men, or the destruction of the bad. Bp. Patrick. The right hand being the instrument, by which a man effects what he has in his power, hence it is attributed to God, when His power is celebrated. Bp. Kidder. See the note on Gen. vi. 6. 7. — what are we.] We, Moses and Aaron, are merely His instruments and agents; and therefore your murmurings against us are in effect against Him. Dr. Wells. 8. — your murmurings are not against us.] Not only against us, which would have been a smaller offence, but against the Lord. It is the manner of the Scripture phrase to express by a negative that which is of inferior moment and consideration, Matt. ix. 13; xii. 7; 1 Sam. viii. 7; John xii. 44. Bp. Kidder. Temporal blessings are no certain signs of God's favour. He grants the manna and the quails to the Israelites, in answer, not to their prayers, but to their murmurings. The true, they stood in need of daily food, but they wanted faith and patience more. This righteousness they neither hungered nor thirsted after. Wherefore though God sent them meat enough for their bodies, yet, as the Psalmist speaks, "He sent leanness withal into their souls:" that is, He withheld His grace, because not asked for, nor desired. Thus worldly-minded men have often their wish granted, but not "for their wealth." What they count their blessing is often their curse, and a real misfortune. But if we "seek first the kingdom of God, and his righteousness," as our Lord advises us to do, Matt. vi. 33, or make wisdom our choice, as Solomon did, all other necessaries shall be added unto us. But if we give the preference to worldly things, the things of heaven and real goods shall be taken away. How foolish then is such a choice! how unprofitable the gain! Wogan. 11. — among the gods [.] Among those that are called gods in heaven and in earth, 1 Cor. viii. 5. Dr. Wells. Or, "the mighty ones," as in the margin. Bps. Patrick and Kidder. — fearful in praises.] Who shouldest be praised with fear and reverence: who canst never sufficiently be praised. Bp. Patrick. 13. — unto thy holy habitation.] Towards thy holy settlement. Dr. Hales. The country, where God Himself, speaking after the manner of men, intended to have a settlement. Bp. Patrick. 14. — Palestina.] The whole of the promised land appears to have been called Palestine at this time; probably from "Palesthan," signifying "Shepherd land" in the Sanscrit language, which is a dialect of the ancient Syriack. Dr. Hales. 17. — mountain of thine inheritance.] Mount Moriah or Sion; where Moses seems to have foreseen, by the spirit of prophecy, that God would fix His habitation. Bp. Patrick. The sanctuary being certainly to be built, be afraid: sorrow shall take hold on the inhabitants of Palestina. 20. — Miriam the prophetess.] So called from having the gift of composing hymns in praise of the Divine Majesty; or from having received some revelation from God for the direction of His people. Dr. Wells, Bp. Patrick. — took a timbrel in her hand.] So the manner was in aftertimes, when they prophesied, 1 Sam. x. 5, 6; 2 Kings iii. 15; and when they sang hymns, Psal. xxxiii. 2; lvii. 7, 8; and upon any occasion of great rejoicing, Judg. xi. 34; 1 Sam. xviii. 6. Hence we may learn how ancient musick was in the service of God: this way of praising Him being practised before the institution of the Mossical Law. Bp. Patrick. The timbrel or tabret was a drum, with bells appended to it, carried in the hand and beat with the fingers. It is still used in Syria; and has of late become popular among ourselves in the tambourine. Fragments to Calmet. — and with dances.] The Eastern dances are extemporaneous, if I may be indulged in the expression, as well as their songs. The great lady leads the dance, and is followed by a troop of young girls, who imitate her steps, and, if she sings, make up the chorus. The steps are varied according to the pleasure of her who leads, but always in exact time. This may give us a different apprehension, from what we should otherwise form, of the description of Miriam. Harmer. 21. — Miriam answered them.] Miriam and the wo- Before CHRIST 1491. c Deut. 2. 25. Josh. 2. 9. The people want water. The waters at Marah sweetened. Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea. 22. — wilderness of Shur.] Or of Etham, Numb. xxxiii. 8. Shur was a part of Etham. Bp. Patrick. The great sandy desert of Shur, which divides Egypt from Palestine, stretching from the Mediterranean sea to the head of the Red sea, at both sides of the latter assumes the name of “Etham.” Thus the third station of the Israelites is called “Etham, in the edge of the wilderness,” Exod. xiii. 20. And after passing the Red sea, they entered “the wilderness of Shur,” Exod. xv. 22. But near their landing-place on the eastern coast, Niebuhr marks a mountain to the northeast, called “Etti,” evidently from “Etham.” This mountain forms the southern termination of the great ridge of mountains, now called “Jebel Te,” which runs in a northeasterly direction, stretching along the eastern coast of the Dead sea, or Asphaltick lake, towards the head of the Elanitick, or eastern gulph of the Red sea: forming the western boundary of Arahis Petrea, and called us Scripture indiscriminately mount “Hor,” and mount “Seir,” because it was conquered from the original inhabitants, “the Horites,” Gen. xiv. 6; by Esau and his family, Gen. xxxvi. 20, 21; whose eldest son was “Seir.” Dr. Hales. 23. — called Marah.] Afterwards so called from the bitterness or brackishness of its waters. Bp. Patrick. Most travellers attest, that there are several fountains of bitter water not far from the Red sea. Stackhouse. In a space of 315 miles over part of this wilderness, Mr. Irwin found only four springs of water. In another space of 118 miles he found only two springs, at one of which the water was brackish, and at the other unwholesome. Harmer. We may probably fix the Marah of Scripture at Corondel: there is a small rill of water, which, unless it be diluted by the dews and rains, still continues to be brackish. Dr. Shaw. 24. — the people murmured against Moses.] It is the hard condition of authority, that when the people fare well, they applaud themselves; when ill, they repine against their governours. Who can hope to be free, if Moses escape not? Never any prince so merited of a people. He exposed himself to the assaults of Pharaoh’s tyranny: he brought them from a bondage worse than death: his rod divided the sea, and gave life to them, death to their pursuers. Who would not have thought these men so indebted to Moses, that no dearth could have opened their mouths, or raised their hands against him? Yet now the first occasion of want makes them rebel. No benefit can stop the mouth of impatience: if our present desire be not gratified, former favours are either forgotten or despised. But no marvel if we deal so with men, when God receives the same measure from us. One year of famine, one summer of pestilence, one month of unseasonable weather, makes us overlook all the blessings of God, and murmur more at the sense of our evil, than praise Him for our varieties of good. He makes an ill use of God’s mercies, who hath not learned to be content with His corrections. Bp. Hall. 25. And he cried unto the Lord:] Moses took that course which the Israelites should have done, and did not. They cried not more frequently to him, than he to God. He knew to whom to look for redress of all complaints: even to Him, who alone can give us comfort in affliction, who alone can make the bitter waters sweet. Bp. Hall. — and the Lord shewed him a tree.] It is a question, whether these bitter waters were sweetened by the miraculous power of God, or by the natural property of the tree, to which God directed Moses. Most probably it is to be attributed to the former. Stackhouse. Niebuhr, when upon the spot, where this miracle was performed, inquired after wood capable of producing such an effect; but could gain no information of any. The water of these parts continues so bad to this day, and is so much in want of improvement, that had the discovery of a wood, possessing such a corrective quality, been communicated to Moses, it could hardly have been lost. Calmet’s Dictionary. The Arahs call a shrub or tree, not unlike our hawthorn, either in form or flower, by the name of “El-vah.” It was with this wood, they say, Moses sweetened the waters of Marah. Bruce. The hand of faith never knocked at heaven in vain: no sooner hath Moses showed his grievance, than God shows him the remedy: yet an unlikely one, that it might be miraculous. He that made the waters, could have given them any savour: the same hand that created them, might have immediately changed them. But The twelve wells at Elim. CHAP. XV, XVI. The Israelites murmur against Moses. Bethes CHRIST 1491. he made for them a statute and an ordinance, and there he proved them. 27. — they came to Elim.] In remarking the several stations of the Israelites from the Red sea to mount Sinai, we must observe that Moses does not set down every place where they encamped, as in Numb. xxxiii, but only those where something remarkable occurred. Elim, where they now encamped, was esteemed a pleasant and fruitful place, at least in comparison of the desert and barren parts about it. Dr. Wells, Stackhouse. Trees in the desert are a very extraordinary sight: we met with only five as we passed through it, in seven days and a half; these were situated near wells. Plaisted's Journey to Aleppo. — twelve wells] I saw no more than nine of the twelve wells that are mentioned by Moses; the other three being filled up by those drifts of sand which are common in Arabia. Yet this loss is amply made up by the great increase of the palm trees; the seventy having propagated themselves into more than two thousand. bread from heaven. 11 Quails are sent, 14 and manna. 16 The ordering of manna. 25 It was not to be found on the Sabbath. 32 An omer of it is preserved. Bethes CHRIST 1491. AND they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt. — there was no water] Before, Israel thirsted and were satisfied; after that, they hungered and were filled; now they thirst again. God constantly withholds something from us, because He would keep us still in exercise. We should forget by whose bounty we live, if we wanted nothing. Still God observes a vicissitude of evil and good; and the same evils, that we have passed, often return upon us in their order. It was at "the commandment of the Lord" that they pitched in Rephidim, who could as well have conducted them to another Elim, to "palm trees and wells of water." This consideration should have allayed their discontent. There can be no more forcible motive to patience, than the acknowledgment of a Divine hand that strikes us. It is fearful to be in the hand of an adversary; but who would not be confident of a Father? Bp. Hall. 2. — Moses said unto them, &c.] The answer of Moses is like himself, mild and gentle: "Why contend you with me? Why tempt ye the Lord?" In the first expostulation he condemns them of injustice, since not he, but the Lord, had afflicted them: in the second, of presumption; that since it was God, who tempted them by want, they should tempt Him by murmuring. — In the one he would have them see their wrong; in the other their danger. As the act came not from him, but from God, so he transfers it to God from himself: "Why tempt ye the Lord?" The opposition which is made to the instruments of God redounds ever to His person. He holds Himself smitten through the sides of His ministers. Bp. Hall. 13. — quails] God gave quails to his people twice: once, on this occasion, a short time after they had passed the Red sea; and a second time, at the encampment called Kibroth-kattaeeah, or the graves of lust, Numb. xi. 31—34; Ps. cv. 40. Both of these happened in the spring, when the quails pass from Asia into Europe. Then they are found in great quantities on the coasts of the Red sea and the Mediterranean. God by a wind drove them within and about the camp of Israel; and in this the miracle consists, that they were brought so seasonably to the place, and in so great numbers, as to suffice two or three millions of persons longer than a month. Some persons think locusts to have been here intended; but the other sense is that of the Oriental interpreters in general, of the Greek translators, and of Josephus. Calmet. See note on Numb. xi. 32. The quail of the desert, according to Hasselquist, very much resembles the red partridge, but is not larger than the turtledove. The Arabs bring many thousands of them to sell at Jerusalem about Whitauntide. Dr. Hales. 14. — small as the hoar frost] Like a drop of dew frozen on the ground, very small, and at the same time white in colour. Bp. Patrick. 15. — It is manna:] The meaning of this word is uncertain. A great number of ancient and modern expositors understand the Hebrew word to signify "What is this?" to which the following words, "they wist not what it was," seem to refer the meaning. Others think it may be better expounded, "It is a gift or portion," Vol. I. as being sent from God. Others maintain that the Hebrews well knew what manna was, and said one to another, "This is manna." Bp. Patrick, Calmet. 16. — an omer] Something less than half a peck of our measure. 23. — the rest of the holy sabbath unto the Lord:] To keep up the memory of his being the Creator of the world, and to engage mankind solemnly to acknowledge and worship Him as such, God, having on the seventh day "rested" or ceased from the work of creation, blessed that day and hallowed it. Accordingly "the sabbath" continued to be observed so long as any sense of true religion remained on the earth. But as wickedness increased in the world, and the true worship of God was corrupted by an almost universal idolatry, so the solemn day of His worship was neglected likewise. And though it may have been revived after the flood, and continued in some part of Abraham's family, yet in their Egyptian slavery the observation of it appears to have been interrupted. On the present occasion God renewed the commandment to the Israelites; designing this particular day to be kept by them, in memory of their final deliverance out of Egyptian slavery, and of their being miraculously fed with manna in the wilderness. For which reason He required them to observe a strict "rest" on that day; that they might keep up the memory of their hard labours in Egypt, where they were not suffered to rest on the sabbath day; and be the more engaged to serve God, who had so wonderfully delivered them from that wretched state. Abp. Wake. N An omer of manna to be preserved. The people murmur for water. the seventh day for to gather, and they found none. 34. — before the Testimony.] Before the Lord, in the foregoing verse: for the Divine glory dwelt between the Cherubim, which were over the ark, elsewhere called "the ark of the testimony," chap. xxx. 6, but here simply "the testimony." It is called "the testimony," partly because God there gave them a special token of His dwelling among them; and partly because the two tables of stone, called "the testimony," chap. xxv. 21, were in the ark. Bp. Patrick. 35. — did eat manna forty years.] Within a month, which was wanting to complete forty years. The manna began to fall just thirty days after they left Egypt, and ceased the day after the passover which they kept in the fortieth year, Josh. v. 11, 12. Bp. Patrick. The manna was truly miraculous on the following accounts: 1. It fell but six days in the week. 2. It fell in such a prodigious quantity, that it sustained almost three millions of souls. 3. There fell a double quantity every sixth day, to serve them for the sabbath. 4. What was gathered on the first five days, stunk and bred worms, if kept above one day; but what was gathered on the sixth day, remained sweet for two days. Lastly, it continued falling while the Israelites abode in the wilderness, but ceased as soon as they left it, and could procure corn to eat in the land of Canaan. Stackhouse. Chap. XVII. ver. 1. — from the wilderness of Sin, &c.] Between "the wilderness of Sin" and Rephidim, they made two short halts, not mentioned here; one at Dophkah, the other at Alush. It may be here hinted once for all, that these and the other names of places, where they made their encampments in the wilderness, are generally names given by them to the places where they stopped; and that the places were not called by any Chap. XVIII. ver. 2. — after he had sent her back.] He had probably done so at her desire, when she saw how difficult his enterprise was likely to prove in Egypt. Bp. Patrick. Or perhaps from the inn mentioned chap. iv. 24. Dr. Wells, Bp. Kidder. 3. — Wherefore is this that thou hast brought us up &c.] How necessary is it to preserve in our minds the remembrance of God and of His benefits! Had this people done so, they could not have fallen a third time into such discontent, as made them speak reproachfully of their deliverer, and slight the wonderful deliverance, which God had lately vouchsafed them, from a state of cruel and severe bondage. Bp. Patrick. 4. And Moses cried unto the Lord, &c.] There is no expostulating with an unreasonable multitude. Moses has recourse to Him, who was able at once to quench their thirst and to curb their fury. It is the best way to trust God with his own causes. If we be sure we have begun our enterprises from Him, we may securely cast all events on His providence, which knows how to dispose, and how to end them. Bp. Hall. 5. — thy rod, wherewith thou smote the river.] This circumstance is added to strengthen the faith of Moses, that he might well expect this fresh wonder from the rod, which he had before proved to be miraculous. Nothing more raises up the heart in present affiance, than the recollection of favours or wonders passed. Bp. Hall. 5. — mount of God:] Horeb, where the Israelites were now encamped, was not far from Midian: for Moses led Jethro's flock to this mount, chap. iii. 1. Bp. Patrick. Before CHRIST 1491. b Chap. 2. 22. a stranger there. my God is an help. them. 6. — I will stand before thee] The pillar of cloud, the sign of My presence among you, shall stand upon the rock. Bp. Kidder. — Horeb.] This famous mountain is called indiscriminately in Scripture, Horeb and Sinai. The former seems to be the general name of the whole mountain, signifying "a desert" the latter appropriated to its highest summit. Thus the rock at Rephidim is called "the rock in Horeb." And the law was given "in Horeb," Deut. v. 2; but from "mount Sinai," Exod. xix. 18, 23. Sinai is derived from Sene, "a bush," Exod. iii. 2; or a bramble bush. Dr. Hales. See the note on chap. xix. 3. — thou shalt smite the rock.] The Arabs shew a rock of red granite stone on the foot of mount Serich, discoloured, as if by the running of water, and with a sort of openings, or mouths, which appear not to be the work of a tool. They suppose this to be the rock here spoken of; and they call it the stone of Moses. Bp. Pecooke. It lies tottering, as it were, and loose in the middle of the valley; and seems formerly to have belonged to mount Sinai, which hangs in a variety of precipices all over this plain. Dr. Shaw. — there shall come water out of it.] It may throw some light on this book, as well as contribute to our general admonition of Scripture, if we observe that the events recorded to have happened under the old dispensation are often strikingly prefigurative of those thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel. 8. Then came Amalek, &c.] In their passage out of Egypt, God would not lead the Israelites the nearest way, by the Philistines' land, lest they should repent at the sight of war: now they both see and feel it. He knows how to make the fittest choice of the times of evil; and withholds that one while, which He sends another, not without a just reason, why He sends and withholds it. And though to us they come, ever as we think, unseasonably, and at some times more unfitly than others, yet He that sends them knows their opportunities. Bp. Hall. — Amalek.] The Amalekites were descended from the eldest son of Esau, Gen. xxxvi. 12. 9. — Joshua.] He is first noticed on this occasion. Dr. Hales. And seems to have been an eminent person now on their coming out of Egypt. Bp. Patrick. — Choose us out men.] Moses does not say to Joshua, "Amalek is come up against us; it matters not, whether thou go against him or not; or if thou go, whether alone or with company; or if accompanied, whether with many or few, strong or weak; or if strong men, whether they fight or not; I will pray on the hill:" but he says, "Choose us out men, and go, fight." Then only can we pray with hope, when we have done our best. And though the means cannot effect that, which we desire; yet God will have us use the likeliest means on our part to effect it. In vain shall Moses be on the hill, if Joshua be not in the valley. Prayer without means is a mockery of God. Bp. Hall. N 2 Moses buildeth an altar. Jethro bringeth Moses' wife. Before CHRIST 1491. 10. — Hur] Josephus says he was the husband of Miriam. Certainly he was a person of wisdom and piety, or he would not have been joined with Moses and Aaron. Bp. Patrick. 11. — when Moses held up his hand, &c.] Not as a standard-bearer, so much as a suppliant, does Moses lift up his hand: the gesture of the body should both express and further the piety of the soul. And that the Israelites might see the hand of Moses had more efficacy in the fight than all their's, their success rises and falls with it. Wonderful is the power of "the prayer of faith!" All heavenly favours are derived to us through this channel of grace: to it are we beholden for our peace, preservation, and all the rich mercies of God which we enjoy. Bp. Hall. 14. — rehearse it in the ears of Joshua:] That he, who was to be the leader of God's people after Moses, might never enter into any league with the Amalekites. Bp. Patrick. 16. — Because the Lord hath sworn] In the Hebrew the words are, "the hand upon the throne of the Lord:" which is commonly interpreted, "The Lord hath sworn by his throne;" for laying the hand upon the throne was a form of swearing. The marginal translation is very literal, and makes the sense exceeding plain and clear: heard of all that God had done for Moses, and for Israel his people, and that the LORD had brought Israel out of Egypt; Chap. XIX. ver. 3. — Moses went up unto God,] On mount Sinai, the highest summit of Horeb. Dr. Hales. See note on chap. xvii. 6. Sinai has three tops of a marvellous height: that on the west side, where God appeared to Moses in a bush, fruitful in pasturage; far lower than the middlemost, and shadowed when the sun riseth thereon: which is that whereon God gave the law to Moses, and which is now called the mount of Moses: at the foot of which stands the monastery of St. Catherine's, from which there were steps formerly up to the very top of the mountain, and were computed 14,000 in number. At present some of them are broken; but those that remain are well made, and easy to go up and down. There are in several places of the ascent good cisterns; and especially near the top, a fair and good one. The third or most easterly summit is called by the religious in those parts mount Catherine. Sandys. One may judge of the height of St. Catherine's mount, which certainly is not so high as that of Moses by a third part, from this circumstance, that Thevenot found much snow on both when he was there, which was in February. The monastery of St. Catherine is from Cairo some eight days' journey over the deserts, according to Sandys. Dr. Hales. 4. — how I bare you on eagles' wings,] How I carried say to the house of Jacob, and tell the children of Israel; 6. — a kingdom of priests,] An honourable or a Divine kingdom; not like worldly kingdoms, which are defended by arms; but a kingdom supported by piety. Bp. Patrick. My peculiar church and people: "a royal priesthood," as in 1 Peter ii. 9; "kings and priests unto God," Rev. i. 6. Pyle. 9. — I come unto thee in a thick cloud,] In a darker cloud than that which had hitherto conducted them; with flashes of lightning gleaming from it in an awful and tremendous manner. Dr. Wells. 10. — sanctify them] Let them abstain from ordinary employments, and otherwise lawful pleasure, (ver. 15,) and give themselves to fasting and prayer; that their hearts being abstracted from worldly things, they may be more fit to converse with God: and let them "wash their clothes," and also their bodies, as a token of their inward sanctification. For thus Aaron and his sons were to be consecrated to their office, chap. xxix. 4; xl. 12; and thus the people were now to be made "an holy people to the Lord:" unto whose religion none were admitted, that is, made proselytes, in aftertimes, but by baptism, which was taken from this pattern. Bps. Patrick and Kidder. As sin is always dangerous, so most, when we bring Before CHRIST 1491. b Deut. 20. 2. c Deut. 5. 2. d Deut. 10. 14. Ps. 24. 1. e 1 Pet. 2. 9. Rev. 1. 6. f Chap. 24. 2. 7. Deut. 5. 27. &28. 17. 11. Now I know &c.] He knew the true God before; but was now fully convinced, that He alone was the Most High; greater than all whom the world accounts "gods." Bp. Patrick. 12. — took a burnt offering &c.] He did this, to acknowledge himself a worshipper of the only true God, and to return Him thanks for the mercies which He had vouchsafed to the Israelites. Dr. Wells. Thus was fulfilled the prophetic "sign," which the Lord had given to Moses, when He first appeared to him in the burning bush. See chap. iii. 12. The speedy accomplishment therefore of this sign, at the beginning of their journey, was well calculated to strengthen their faith, or reliance on the Divine Protection throughout. Dr. Hales. — a burnt offering and sacrifices] The Hebrews had probably three sorts of sacrifice, as will hereafter appear: 1st, The burnt offering, which was wholly consumed on the altar without reserve, Lev. i. 2dly, The sacrifice for sin, or sacrifice of expiation, for the purification of a person, who had fallen under an offence against the law, Lev. iv. 3dly, The peace offering, or sacrifice of thanksgiving, by which devout thanks were returned to God for benefits received, Lev. vii. 30. Calmet. Jethro "took sacrifices;" that is, other sacrifices besides a burnt offering. For no man might eat unto him, The thing that thou doest is not good. 19. — Be thou for the people to Godward,] Do thou propound the doubts and demands of the people to God, as also their suits, in thy prayers; and report God's answers back again to them. Bp. Hall. When the people bring any matter to thee, which is too hard for others to determine, do thou, if need be, carry it to God, that He may resolve thee. Bp. Patrick. 20. — ordinances and laws,] Ordinances are commonly understood to concern matters of religion; and laws, civil matters of justice and charity. Dr. Wells. 21. — to be rulers of thousands, &c.] Lord Bacon thinks, in his Essay on English Government, that Alfred the Great took from hence his idea of the old Saxon constitution of sheriffs in counties; hundredors or cent-graves, in hundreds; and deciners, in decennaries or tithings; who were a sort of justices of peace in their respective divisions. Dr. Hales. 23. — all this people shall also go to their place in peace.] They shall go home every day from the place God's message by Moses unto the people out of the mount. Before CHRIST 1491. voice of his father in law, and did all that he had said. Chap. XX. ver. 1. And God spake all these words.] Or precepts, as the Hebrew term sometimes signifies. Bp. Patrick. Though the Ten Commandments which follow, were given to the Jews particularly, yet the things contained in them are such, as all mankind from the beginning were bound to observe. And therefore even under the Mosaick dispensation they, and the tables on which they were engraven, and the ark in which they were put, were distinguished from the rest of God's ordinances by a peculiar regard, as containing the covenant of the Lord. And though the Mosaick dispensation be now at an end, yet concerning these moral precepts of it our Saviour declares, that "one jot or one tittle shall in no wise pass from the law, till all be fulfilled," Matt. v. 18. Accordingly we find both Him and His Apostles quoting these Ten Commandments as matter of perpetual obligation to Christians; who are now, as the Jews were formerly, "the Israel of God," Gal. vi. 16. To comprehend the full extent of these Commandments, it will be requisite to observe the following rules. Where any sin is forbidden in them, the opposite duty is implicitly enjoined; and where any duty is enjoined, the opposite sin is implicitly forbidden. Where the highest degree of any thing evil is prohibited; whatever is faulty in the same kind, though in a lower degree, is by consequence prohibited. And where one instance of virtuous behaviour is commanded, every other, that hath the same nature, and the same reason for it, is understood to be commanded too. What we are expected to abstain from, we are expected to avoid, as far as we can, all temptations to it, and occasions of it: and what we are expected to practise, we are expected to use all fit means, that may better enable us to practise it. All, that we are bound to do ourselves, we are bound, on fitting occasions, to exhort and assist others to do, when it belongs to them; and all, that we are bound not to do, we are to tempt nobody else to do, but keep them back from it, as much as we have opportunity. The Ten Commandments, excepting two that required enlargement, are delivered in few words; which brief manner of speaking hath great majesty in it. But explaining them according to these rules, which are natural and rational in themselves, favoured by ancient Jewish writers, authorized by our blessed Saviour, and certainly designed by the makers of our Church Catechism to be used in expounding it; we shall find, that there is no part of the moral law, but may be fitly ranked under them. Abp. Secker. — no other gods] There is not, nor does this Commandment at all suppose that there is any other God besides the Lord. Abp. Wake. But before and long after the law of Moses was given, the generality of the world entertained a belief that there were many gods; a great number of beings, superiour to men, that amongst them governed the world, and were fit objects of devotion. To these, as their own fancy, or the folly and fraud of others led them, they ascribed more or less both of power and goodness; attributed to several of them the vilest actions, that could be; supposed them to preside some over one nation or city, some over another; worshipped a few or a multitude of them just as they pleased, and that with a strange variety of ceremonies, absurd and impious, immoral and barbarous. Amidst this crowd of imaginary deities, the real God was almost entirely forgot; false religion and irreligion divided the world between them; and wickedness of 2. I am the Lord thy God, &c.] This is a general preface or introduction to the Commandments and re- # CHAP. XX. Before CHRIST 1491. 3. Thou shalt have no other gods before me.] The same reasons, which prove that God is, prove that there is but one God. And what reason teaches in this matter, Scripture every where confirms; forbidding us to worship or believe in any other deity than the one Maker and Ruler of heaven and earth, who hath manifested Himself to all men by the works of His hands; to the Patriarchs and Jews, by the revelations recorded in Moses, and the Prophets; and finally, to Christians, by His Son, our Lord, who, in a way and manner to us inconceivable, is one with the Father, and the Holy Spirit with both. Abp. Secker. The first Commandment, which concerns the acknowledgement of God, forbids these sins. 1. The sin of atheists, who acknowledge no God, Ps. xiv. 1. 2. The sin of such as serve false gods, Gal. iv. 8. 3. The sin of such as serve not the true God only, and aright, 11. — the Lord will come down] From heaven "upon mount Sinai." The Scripture, suiting itself to man's common way of speaking and thinking, assigns to God such things as are only proper to the effects. Thus it is said, that God should "come down" upon the mountain, because He made His presence more visible there by sensible and surprising effects. Stackhouse. 16. — that there were thunders and lightnings, &c.] Such was the splendid and terrifick appearance, in which it pleased God to manifest Himself to the people. The whole was calculated to produce a proper reverence and fear, and make the people more ready to receive the law, and to obey it, when delivered. For the law was of such a nature, and contained such painful rites and ceremonies, and injunctions seemingly so unnecessary and without meaning, that no people would have conformed to it, or even permitted it to take place, if there had not been these terrours and this sanction to enforce it. A meaning certainly there was in every rite and ordinance: yet, as it was a secret to them, there was nothing which could have made them submit, but the immediate hand of Heaven. A shepherd of Midian could never have brought about so great a work, though he had been joined by Aaron his brother, and all the elders of Israel. But Aaron was so far from cooperating, that, even while the law was giving, while the cloud was still upon Sinai, he yielded to the importunities of the people, and made a golden calf, and suffered them to lapse into the idolatry of Egypt. Moses therefore stood single: he had not a person to assist him, except the great God of all, by whose command he acted, and by whom the law was enforced. Bryant. — the voice of the trumpet exceeding loud;] The angels, the ministers of heaven and attendants on the Divine Majesty, summoned the people by a voice resembling that of a trumpet, but loud and terrible beyond all human art or expression. Pyle. 19. — Moses spake,] We read at Heb. xli. 21, "So terrible was the sight, that Moses said, I exceedingly fear and quake:" which words are judiciously referred to this place. Bp. Patrick. 22. — the priests] Perhaps the principal and most honourable persons in the several tribes. Bp. Patrick. Or those who ministered in holy things before Aaron and his sons were consecrated. Bp. Kidder. Or possibly Aaron and his sons, who were shortly to be consecrated. Dr. Wells. If the law were given with such majesty and terrour, how shall it be required? If such were the proclamation of God's statutes, what shall the judgment be? I see, and tremble at the resemblance. The trumpet of the angel called unto the one; the voice of an archangel, the trumpet of God, shall summon us to the other. To the one, Moses, that climbed up the hill, and alone saw it, says, "God came with ten thousands of His saints:" in the other, "thousand thousands shall minister to Him, and ten thousand times ten thousand shall stand before Him." In the one, mount Sinai only was on a flame; all the world shall be so, in the other. In the one there were fire, smoke, thunder, and lightning: in the other, a fiery stream shall issue from Him, wherewith the heavens shall be dissolved, and the elements shall melt away Moses descendeth from the mount. The ten commandments. Before CHRIST 1491. Sinai: for thou chargest us, saying, Set bounds about the mount, and sanctify it. — before me.] Rather "besides Me." As much as if He had said, Thou shalt love nothing as God, before Me; worship nothing as God, before Me. Serve nothing as God, before Me. Bp. Beveridge. dren] It cannot consist with the justice of God, to punish one person for the sin of another; neither does God threaten any such thing. But God, who is the great Lord of the whole world, may so punish a man for his sins, that the temporal evil of it may reach, not to himself alone, but to his posterity also. As in the case of high treason, the father, by forfeiting his honour and estate, brings the ill consequence of his crime upon his family, as well as upon himself; and the prince, by enacting the penalty of the law, may justly be said to visit the children, for the offence which the father committed. The meaning of this part of the commandment is this: God had, in general, promised to the Jews temporal blessings, to encourage their obedience; and had denounced present evils against them, to keep them from sinning. But to set a particular mark of His indignation on the sin of idolatry, He thought fit to declare, that if they offended in this matter, He would not only severely punish them Himself, but would deliver them up into the hands of their enemies, who should oppress both them and their children after them; whereas if they continued firm to His worship, though otherwise they should be guilty of many lesser crimes, yet He would not cast them off from His favour, but on the contrary would bless both them and their posterity with plenty and prosperity all their days. This I take to have been the literal meaning of the present denunciation; and how exactly it was made good to them, their history sufficiently declares to us, 1 Kings xi. 31 —35; xiv. 22, 23, 25; xv. 29, 30; 2 Kings xxii. 17; xxiv. 3. Compare xxi. 3; Lam. v. 7. Abp. Wake. — the Lord will not hold him guiltless &c.] But will certainly punish him, unless prevented by sincere repentance. Dr. Wells. God declares, that He will severely punish such sinners, as take His name in vain, and will not suffer His name to be profaned by them, without bringing upon them some exemplary vengeance for their presumption. If it be asked, How then comes it to pass, that such persons do often escape without any such exemplary mark of God's vengeance? we answer, We are not to call God to account for His actions. It is enough that He has assured us, that "He will not hold such persons guiltless;" and that therefore every such sinner must either repent, in a very singular manner, of his offence in taking God's name in vain; or be shall assuredly be punished with an extraordinary severity for it, either in this life or in the other. Abp. Wake. — that thy days &c.] That God may give thee a long and happy life in this thy promised land upon earth; and an eternal life, figured by the other, in that true land of rest which is above. Bp. Hall. Were but all the duties enjoined by this Commandment conscientiously observed by all the world, how happy a place would it be! And whoever will faithfully do their own part of them, they shall be happy, whether others will do their part or not: and this Commandment assures them of it; "that thy days may be long upon the land, which the Lord thy God giveth thee." In all probability, if we obey His laws, and that now before us in particular, both longer and more prosperous will our days prove in this land of our pilgrimage, in which God has placed us to sojourn: but, without all question, eternal and infinite shall our felicity be in that land of promise, the heavenly Canaan; which He hath appointed for our inheritance. Abp. Secker. — Hill.] Killing in some cases is not murder; nor forbidden by God: such as the execution of justice, after a lawful manner, for a suitable offence, and by a lawful magistrate; the killing of an enemy in a just war; the killing of another for the necessary defence of a man's own life: to which under the Law were added some other cases, with which we are not concerned now under the Gospel. Abp. Wake. 4. Thou shalt not make unto thee &c.] In this second Commandment, which concerns the worship of God, are forbidden these sins: 1. The appointing of any kind of image for religious worship, Lev. xxvi. 1. 2. The worshipping of such an image or any other creature, Rev. xxii. 8, 9. 3. The neglect of the worship of the true God, Rom. i. 25. 4. The worshipping of Him after a false manner, Matt. xv. 8, 9. Because the Lord is a jealous God, Is. xlii. 8; and a severe punisher of idolaters, Deut. viii. 19. In the same Commandment are enjoined these duties: 1. That God only be religiously worshipped, Matt. iv. 10. 2. That He be worshipped, both in body and spirit, Ps. xcv. 6; John iv. 23. And to such worshippers, who thus love and obey the Lord, He hath promised His especial mercy, John ix. 31. Oxford Catechism. — graven image, or any likeness] The Hebrew word, translated "graven image," properly signifies a statue made of wood or stone; that translated "likeness," means a picture drawn on a wall or flat surface. Bp. Patrick. This commandment seems to have been framed with a view to the worship of Egypt. To any people, who had not been conversant in that country, it had been sufficient to say, "Thou shalt make no graven image, nor frame any similitude of things." But the commandment is dilated, and the nature of the objects pointed out, for the sake of the Israelites. They were not to make to themselves an "image or likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;" nor were they to "bow down to, or worship them," either real or represented. By this is intimated, that they were not to make a likeness of the sun, or of the moon; of man, or of beast; of fly, or creeping thing; of fish, or of crocodile, "which are in the waters beneath." How prone the Israelites were to this symbolical worship, and how necessary it was to give them warning, may be seen by the threat, and by the blessings which immediately follow. Beyond. See the note on Deut. iv. 18. 5. — a jealous God.] Jealous of the honour due to Him alone, not bearing any rival or partner in what belongs to Him alone. Dr. Wells. I am a jealous God: I am so affected to you My people, as a loving husband to his wife, whom he cannot endure to set her affections on another. Bp. Hall. Not jealous for Himself, lest He should suffer for the follies of His creatures; that cannot be: but jealous for "His spouse, the church;" lest our notions of His nature and attributes, and consequently of the duties which we owe to Him, being depraved, and our minds darkened with superstitious persuasions and fears and hopes, we should depart from visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; Before CHRIST 1401. 6. — unto thousands] That is, to the thousandth generation, as the passage is judiciously rendered by the Syriack version and Chaldee paraphrase; supported by the parallel passages, Deut. vii. 9; 1 Chron. xvi. 15. Dr. Hales. See note on Deut. vii. 9. — love me, and keep my commandments.] The keeping of God's commandments is the best argument that we love Him. Bp. Kidder. 7. Thou shalt not take the name &c.] In this third Commandment, which concerns the name of God, are forbidden these sins: 1. Irreverent thoughts of God, Joh i. 5. 2. Blasphemy, or dishonourable mention of His name, Rev. xiii. 6. 3. False swearing in avouching an untruth, Zech. viii. 17. 4. Perjury, or breaking a lawful oath, Matt. v. 33. 5. Causing the name of God, and our holy profession, to be blasphemed by others, Rom. ii. 24. And such sins God Himself hath especially threatened to punish, 2 Sam. xii. 14. In the same Commandment are enjoined these duties: 1. To think and speak reverently of the names and attributes of God, Ps. ciii. 1, 2. 2. To glorify Him in His holy word and ordinances, that bear His name, Acts xiii. 48. 3. To use His name with reverence in taking religious oaths, Deut. vi. 13. 4. To observe such oaths with re- The ten commandments. The ten commandments. Before CHRIST 1491. of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain. 8. Remember the sabbath day.] See the note on chap. xvi. 23. In this Commandment, which concerns the sabbath of the Lord, is enjoined an especial attendance upon God's services on that day, such as, 1. Prayer, Acts xvi. 13. 2. Dispensing and receiving His word, Acts xiii. 44. 3. Partaking in His sacrament, Acts xx. 7. 4. Relieving of His saints, 1 Cor. xvi. 1, 2. And, 5. Meditating upon His works of creation and redemption, Ps. xcii. 1, 2; Deut. v. 15. In the same Commandment are forbidden our worldly undertakings and employments on this holy day, Is. iviii. 13; Neh. xiii. 15; excepting such as concern works of piety, charity, and necessity, Matt. xii. 5; Luke vi. 9; xiv. 5. Oxford Catechism. — the sabbath day.] The day of rest. The word "sabbath" means rest. 10. — thy stranger] Foreigners, who, by being circumcised, had embraced the Jewish religion. Bp. Patrick. 11. For in six days &c.] This Commandment is as obligatory upon us, as it ever was upon the Jews, though not exactly after the same manner. We worship, as they did, the God, who "in six days created the heaven and earth, the sea, and all that in them is, and rested the seventh day;" and in acknowledgment thereof, we stand obliged with them, to keep a seventh day of rest, after six of labour. But then, as they worshipped this God under the peculiar character of "the God, who brought them out of the land of Egypt, out of the house of bondage," so were they directed to take that particular day, the seventh of the week, for their sabbath, upon which He completed their deliverance; and strictly to abstain from all bodily labour upon it. Now in this respect we differ from them. We worship God, the Creator of the world, under a much higher and more Divine character; as He is our Father and Deliverer by Jesus Christ our Lord: who, on the first day of the week, rose from the dead, and thereby put an end to the Jewish dispensation. And in testimony of this, we keep the first day of the week for our sabbath, according to the practice of the Apostles; and so profess ourselves to be the servants of the true God, through the covenant, which He has been pleased to make with mankind in Christ Jesus our Lord. Abp. Wake. 12. Honour thy father and thy mother:] In this Commandment, which is the commandments of relations, are enjoined the mutual duties of inferiours and superiours. From children to parents is required honour, which implies, 1. Fear, Lev. xix. 3. 2. Reverence, Gen. xxxi. 35. 3. Obedience, Eph. vi. 1, 2. And, 4. Maintenance, 1 Tim. v. 4. And the contrary vices are for- bidden, Lev. xx. 9. This Commandment concerns not only natural Parents, but extends also to Magistrates in the state, Rom. xiii. 1, &c. Ministers in the church, Heb. xiii. 17, and Masters in families, 2 Kings v. 13; Eph. vi. 5, 6; who are also called fathers. The reciprocal duties of superiours to inferiours are likewise required in this Commandment; namely, of natural Parents, Eph. vi. 4; Magistrates, Ps. lxxviii. 70, 71; Ministers, 1 Pet. v. 2; and Masters, Col. iv. 1. And the contrary vices are forbidden. And here are also enjoined the mutual duties of husbands and wives, 13. Thou shalt not kill.] In this sixth Commandment, which concerns man's life, are forbidden these sins: 1. Hatred, 1 John iii. 15. 2. Causeless and revengeful anger, Matt. v. 21, 22. 3. Grievous reproaches, Ps. lxiv. 3. 4. Occasion of bloodshed, Deut. xxii. 8. 5. Contrivance of man's death, 2 Sam. xii. 9. 6. Actual and wilful murder, Exod. xxi. 14. In the same Commandment is enjoined the preservation of man's life: 1. By a seasonable and moderate use of God's creatures ordained for that end, Eccles. x. 17; 14. Thou shalt not commit adultery.] In this seventh Commandment, which concerns man's chastity, are forbidden adulterous or lascivious thoughts, Matt. v. 27, 28; looks, 2 Pet. ii. 14; attire, Prov. vii. 10; words, Eph. iv. 29; v. 3; and acts of adultery and fornication, Gal. v. 19; as also unlawful marriages, Luke xvi. 18. Besides these sins more directly against this Commandment, are herein also forbidden such sins as give occasion to these: idleness; excess in eating and drinking; and the like. In the same Commandment are enjoined chastity and modesty in thoughts, 1 Thess. iv. 4, 5; behaviour, 1 Pet. iii. 2; and apparel, 1 Tim. ii. 9; as also sobriety and vigilance, 1 Pet. v. 8. Oxford Catechism. The sin of adultery under the law was punished with death, Lev. xx. 10; Deut. xxii. 22; and that not only upon a civil account, as being most injurious to society; but also typically, to denote what such persons are to expect from God in the other world, even death eternal. Abp. Wake. 14. — thou shalt take him from mine altar.] That is, the most sacred and inviolable place of refuge, which shall not protect a wilful murderer, 1 Kings ii. 28. Bp. Patrick. 15. Thou shalt not steal.] In this eighth Commandment, which concerns man's goods, are forbidden these sins: 1. Covetous desires, Ps. cxxix. 36. 2. Bribery, Is. i. 23. 3. Withholding other men's dues, James v. 4. 4. Defrauding, or deceitful stealth, 1 Thess. iv. 6. 5. Oppression, or violent robbery, Luke iii. 14. 6. Sacrilege, or robbing of God, Mal. iii. 8. In the same Commandment are enjoined these duties: 1. To give to all their dues, Rom. xiii. 7. 2. To live in a lawful calling, Eph. iv. 28. 3. To be diligent in that calling, 2 Thess. iii. 11, 12. 4. To restore that which hath been stolen, Ezek. xxxiii. 15. 5. To give charitably to the poor, Prov. iii. 27, 28. 6. To avoid the company of the breakers of this law, Prov. xxix. 24. Oxford Catechism. 16. Thou shalt not bear false witness &c.] The ninth Commandment is connected with every one of the four which precede it. For neither the duties of superiours and inferiours, nor those among equals, could be tolerably practised; neither the lives of men, nor their happiness in the nearest relation of life, nor their possessions and properties could ever be secure; if they were left exposed to those injuries of a licentious tongue which are here prohibited. This Commandment therefore was intended, partly to strengthen the foregoing ones; and partly also, to make provision for every person's just character on its own account, as well as for the sake of consequences. Abp. Secker. In this Commandment, which concerns man's good name, are forbidden these sins: 1. Lies, Eph. iv. 25. 2. Groundless jealousies, 1 Sam. xxii. 13. 3. The raising, taking up, or divulging of false or malicious reports, Exod. xxiii. 1; Ps. xv. 3; Prov. x. 12; Lev. xix. 16. 4. The suborning or encouraging of false witnesses, 1 Kings xxi. 9, 10. In the same Commandment are enjoined these duties, which maintain veracity and charity, Eph. iv. 15. 1. To love and speak the truth, Zech. viii. 19; Eph. iv. 25. 2. To preserve our own reputation, Phil. iv. 8. 3. Seasonably to vindicate ourselves, and our innocent neighbours, Acts xxv. 8; Luke xxiii. 41; 1 Sam. xix. 4, 5. 4. To cover the infirmities of others, Prov. xvii. 9. Oxford Catechism. 16. — he that stealeth a man, &c.] As liberty is equally valuable with life, the Jewish law with the strictest equity ordained, that if any man were convicted of attempting to reduce any fellow citizen to slavery, he should be punished with death. Dr. Graves. 17. Thou shalt not covet &c.] In this tenth Commandment, which especially concerns man's desires, are forbidden: 1. In general, sinful lusts, and the first motion of general corruption, Col. iii. 5, 6; Gal. v. 17; Jam. i. 14. 2. In particular, the coveting of our neighbour's house, wife, servants, and other goods belonging to him, Mic. ii. 2; Jer. v. 7, 8; Acts xx. 33. In the same Commandment are enjoined these duties: 1. To regulate our affections, 1 Cor. ix. 25. 2. To restrain sinful desires, Th. ii. 12. 3. To be content with our present estate, Heb. xiii. 5. Oxford Catechism. This last Commandment is very important; and is indeed the guard and security of all the preceding ones. For our actions will never be right habitually, till our desires are so. Or, if they could, our Maker demands the whole man, as He surely well may; nor, till that is devoted to Him, are we "meet to be partakers of the inheritance of the saints in light." Abp. Secker. This Commandment stamps the seal of divinity upon the Mossical code, of which the Decalogue is the summary. No such restriction is to be found in the Ordinances of Lycurgus, or Solon, the Twelve Tables, or the institutes of Justinian: because the thoughts and desires of the heart are not cognizable by human tribunals. This was a case reserved for Him alone, who both can and will "bring every work into judgment, with every secret thing, whether it be good or evil," Eccles. xii. 14; because He is a discoverer "of the thoughts and intents of the heart," 1 Sam. xvi. 7; Heb. iv. 12. The Law therefore "was our schoolmaster to bring us to Christ;" who in His Gospel has so finely commented on the tenth Commandment in particular, Matt. v. 28, 30: and who inculcates obedience to all His laws from an inward principle: requiring us to "shew the work of the law written in our hearts," Rom. ii. 15. Dr. Hales. 20. — God is come to prove you.] God intends, by this dreadful appearance, to discover unto yourselves How the altar should be made. Before CHRIST 1491. 21. — for he is his money.] He bought him with his money; therefore not striking him for the purpose of killing him, he shall not be punished, since he is already punished in his loss. Bps. Hall and Patrick. 24. An altar of earth.] For the better observation of the foregoing command, He orders that the altars built to Him may be as simple as possible: and forbids their being constructed of "hewn stone," for fear of the tools being also employed in making any figure or image. Bp. Patrick. — in all places where I record my name &c.] That is, wheresoever is that place, which I have appointed, or shall appoint, to be the remembrance or memorial of My name and presence, "there will I come unto thee and bless thee." It is here promised, that God will come unto men, and bless them, generally in every place dedicated to His worship and service: but more especially in those tokens or symbols, by which He testifies His covenant and commerce with men, and which are the memorials or monuments of His name. Such were the sacrifices and the altar, under the Jewish dispensation, often called the "Memorial," Lev. ii. v. vi. xxiv, inasmuch as they were rites of remembrance, whereby the name of God was commemorated or recorded, and His covenant with men renewed and testified. Such under the Christian dispensation, is the holy communion of Christ's body and blood, ordained by Him to be the "memorial" of His name in the New Testament. See Luke xxii. 19. It is true, we are not now confined to one place alone, as those under the law were; and God heareth the faithful prayers of His servants, wheresoever they are made to Him, as also He did then: yet in the place, where is His memorial, there in a special manner does He vouchsafe His presence to the sons of men, and visit them with His blessing. Jos. Mede. 24. Eye for eye, &c.] Not in kind, but by a fine, proportioned to the damage received. The offender might in these cases, though not in murder, make a pecuniary satisfaction. Bp. Kidder. This mode of expression intimated that the punishment ought to be in proportion to the crime. This retaliation was never executed under the Mosaick law. The Jews misunderstood the law, which was only a direction to the magis- 25. And if thou wilt make me an altar &c.] As much as to say, "Whilst you travel in the desert, I will not have a lasting altar, made either of marble or metal, that you may not, after the manner of the heathens, believe me to be the God of a particular place, or that I am confined to any province." In this and the following verses God orders the matter and form of the altar in opposition to the laws, rules, and customs of the heathens. Locke. 26. Neither shalt thou go up by steps &c.] It was suitable to the state of travellers, to have their altars low. Besides, He would not have them imitate the Gentiles, who sacrificed in "high places," imagining their sacrifices were most acceptable, when nearest heaven. A further reason is assigned at the end of the verse, namely, to prevent unseemliness; and that the priests might not be exposed to ridicule and contempt, by means of the light and loose garments, which were worn in those countries. Bp. Patrick, Pyle. God requires the greatest modesty in His worshippers; whereas my name I will come unto thee, and I will bless thee. 36.—If it be known &c.] There is a great difference between what is done casually, and what is done constantly. The former verse speaks of the hurt done by a beast, that was not accustomed to push; and this, of the hurt done by one notoriously mischievous. Accordingly greater damages were given in this latter case than in the former. And by this general rule the Jews regulated all other cases. Bp. Patrick. Chap. XXII. ver. 1.—five oxen—four sheep] The reason of the greater punishment for stealing an ox seems to be, that the ox was of greater value, was useful in agriculture, and perhaps was more easily stolen, as feeding separately in the field. Bp. Patrick. Chap. XXIII. ver. 2. Thou shalt not follow &c.] If thou art a judge, thou shalt not be influenced, either by the people, "the multitude;" or by the great, who are generally attended by "many" supporters; to pronounce a false or unjust judgment. Bp. Patrick, Dr. Wells. 3. If the sun be risen &c.] It is remarkable that the laws of most nations have punished more severely an attack by night than by day. The Jewish law made it justifiable to kill a housebreaker, only in the case of a nocturnal attempt: the Athenian and Roman laws enacted the same: and by the English law, if a person 3. Neither shalt thou countenance a poor man &c.] If his cause be bad, let his poverty be what it will, thou mayest not countenance him in it. Bp. Sanderson. 6.—If fire break out, &c.] It is a common custom in the East, to set the dry herbage on fire, before the descent of the autumnal rains; which fires, for want of care, often do great damage: on this account it is expressly provided in the law of Moses, that those who occasion them maliciously, or through great negligence, should be liable to make all damages good. Harmer. 6. Thou shalt not wrest the judgment of thy poor] As they were not to favour a man because he was poor, ver. 3, so much less might they wrong him, or forbear to do him right, because he wanted money to prosecute his cause. Bp. Patrick. 7.—false matter:] False accusation, if the precept is addressed to persons in general: or false judgment, if it is addressed to judges, whom he seems to command not to "slay the innocent;" that is, not to pronounce a 11.—an oath of the Lord] They shall be put to swear by the name of God. Bp. Hall. "An oath of the Lord" is an oath, wherein God is appealed to as the only witness, there being no need of this oath, where there was any other witness. He that had stolen was forced to forswear himself, if he would avoid discovery. Hence it is that theft and perjury are so often mentioned together in Scripture, one very often inferring the other. See Lev. xix. 11, 12; Prov. xxx. 8, 9; Zech. v. 3, 4. Bp. Kidder.  Divers laws and ordinances. Before CHRIS T 1491. c Deut. 22. 28. weigh. d Deut. 13. 13, 14, 15. 18.—a witch] One who practises diabolical arts. Dr. Wells. A woman that pretends to the power of inverting the established order of nature. Bp. Kidder. The Hebrew word refers, in its original sense, to the pretended discovery of things hidden, or future, by magical means. Parkhurst. 27. For that is his covering &c.] To the present time the Arabs use their clothes as a covering both by day and by night. The usual size of their garments is six yards long, and five or six feet broad, serving them for a complete dress in the day; and as they sleep in their raiments, as the Israelites did of old, it serves likewise for a bed and covering at night. Dr. Shaw. 28.—the gods.] The judges or under magistrates. Bp. Patrick, Dr. Wells, &c. —the ruler of thy people.] The civil, the judiciary magistrate. He was not to be reviled, especially in the discharge of his office. Calmet. it, he shall not make it good: if it be an hired thing, it came for his hire. 8. — Behold the blood of the covenant.] Behold that blood, by which the covenant made between God and people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, "All the words which the LORD hath said will we do.  a Chap. 19. 8. &34. 8, 7. Deut. 6. 27. 9. — ye know the heart of a stranger.] Ye have felt what a distressed condition that of a stranger is; how friendless and helpless. Bp. Patrick. 10. And they saw the God of Israel:] The visible glory of God, the symbols of His Majesty and Presence, appearing with more splendour and brightness than ever before. Dr. Wells, Pyle. — under his feet] Under the lower part of this glorious light. There was no bodily form; for it is expressly said at Deut. iv. 15, that they "saw no manner of similitude." Thus the Divine Majesty is sometimes said to have a footstool, though it have no human shape. Bp. Patrick. — a paved work of a sapphire stone.] A pavement very bright and glistening. Bp. Patrick. — the body of heaven] As clear as the purest and serenest sky, when it is all spangled with stars. Bp. Patrick. 11. — also they saw God, &c.] They saw God in these signs of His manifestation, and yet lived in health and soundness of body. Bp. Hall. 13. — make no mention of the name of other gods.] With any reverence, or any approbation, by appealing to them, or vowing by their names. It was not unlawful merely to mention the names of other gods in ordinary conversation. Bps. Patrick and Kidder. 19. — Thou shalt not seethe a kid in his mother's milk.] This precept has respect to an idolatrous custom of the heathens of those days, cruel as well as superstitious, VOL. I. 20. — an Angel] Called at verse 23, "Mine Angel." See chap. xiv. 19. 21. — my name is in him.] He acts by My authority and power. Bp. Patrick. My power and divinity is in Him. Bp. Hall. John x. 38. The name of God signifies His essence, Exod. iii. 13, 14. And sometimes His word, says Maimonides; and is applicable to the Messiah in both these senses. Bp. Kidder. 28. — I will send hornets before thee, &c.] See the O Moses is called up into the mountain, where  Hivite, the Canaanite, and the Hittite, from before thee. 31. — I will set thy bounds &c.] See Gen. xv. 18, and Numb. xxxiv. "The sea of the Philistines" is the Mediterranean sea, on which the Philistines bordered: "the desert," the desert of Arabia, or Shur, Exod. xv. 22, near Egypt; and "the river," the Euphrates. Chap. XXIV. ver. 4. — an altar — and twelve pillars.] The former to represent God in this covenant, which follows: the latter, to represent the twelve tribes of Israel. Bp. Patrick. Chap. XXV. ver. 4. — blue, and purple, &c.] These were probably woollen or yarn cloths; not made of silk, which it is thought, was not discovered in those early times; of fine linen there was a peculiar kind among the Egyptians called Byssus. It is supposed that the Israelites either brought the materials here mentioned with them from Egypt, or else obtained them by trafficking with some neighbouring tribes, and giving in exchange other valuables which they had brought with them. Bp. Patrick. — goats' hair.] Many ancient and modern writers describe the goats of Asia, Phrygia, and Cilicia: their hair is very long, white, bright, and fine, and hangs to the ground; in beauty it almost equals silk, and it is never sheared, but combed off. The shepherds carefully wash their goats often in the rivers. The women spin the hair, and it is carried to Angora, where it is worked and finely dyed. It affords at this day a great trade at Angora and Aleppo. Calmet. 5. — badgers' skins.] There are doubts respecting the meaning of the Hebrew word, translated badgers' skins. The most ancient interpreters think that it does not signify any skin, but a colour. Bp. Patrick, Pyle. — shittim wood.] The shittim wood, of which very frequent mention is made in Scripture, grew in the neighbourhood of mount Sinai, as well as in other places, being exceedingly durable, smooth, and strong. Bp. Patrick. St. Jerome says that the shittim wood resembles the AND the LORD spake unto Moses, saying, 8. — a sanctuary.] A tabernacle or tent, called a sanctuary or holy place, because it was appropriated to God, and because no uncircumcised or unclean person might enter into it without profanation: there God was to dwell or to manifest His presence in a peculiar manner by a cloud or visible glory. Bp. Patrick. 10. — an ark] A chest or coffer. Bp. Patrick. A cubit, according to Bp. Cumberland, was about twentyone inches of our measure. See the tables. 11. — a crown of gold round about.] A mixed border O 2 Before CHRIST 1491. take for me. heave offering. a Chap. 25. 3. 16. — put into the ark the testimony] The two tables of stone, containing the Ten Commandments, which testified what the will of God was, which the Israelites consented to observe. Hence the ark itself is frequently called the ark of the testimony, chap. xl. 21. Bp. Patrick. 17. — thou shalt make a mercy seat] The lid or covering of the ark was called the mercy seat, or propitatory, because God here shewed Himself to be propitious, being appeased by the blood of the sacrifices which was sprinkled on this place. Bp. Patrick. 18. — cherubims] These were winged figures: and the circumstance of their being placed in the Holy of Holses, (a type of the highest heaven, Heb. ix. 24,) makes it probable that they represent the angels which stand before God continually, Matt. xviii. 10, ready to do God's will, Heb. i. 14. Bp. Kidder. It is uncertain of what shape they were. Bp. Patrick, Dr. Wells. The Jewish doctors have always represented the cherubim • between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.