Moses having in the first book of his history preserved the records of the church, while it existed in private families, comes, in the second book, to give us an account of its growth into a great nation. The beginning of the former book shews us how God formed the world for himself, the beginning of this shews us how he formed Israel for himself. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus, which signifies a going out, because it begins with the story of the going out of the children of Israel from Egypt. This book gives us,
We have here,
| 1 | Every man of his household - That is, children and grand - children. |
| 3 | And Benjamin - Who tho' youngest of all is placed before Dan, Naphtali, &c. because they were the children of the hand - maidens. |
| 5 | Seventy souls - According to the computation we had, Gen 46:27, including Joseph and his two sons. This was just the number of the nations by which the earth was peopled, Gen 10:1 - 32, for when God separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel, De 32:8. |
| 6 | All that generation by degrees wore off: perhaps all Jacob's sons died much about the same time, for there was not past seven years difference in age between the eldest and the youngest of them, except Benjamin. |
| 7 | And the children of Israel were fruitful, and increased abundantly - Like fishes or insects, so that they multiplied; and being generally healthful and strong, they waxed exceeding mighty, so that the land was filled with them, at least Goshen, their own allotment. This wonderful increase was the product of the promise long before made to the fathers. From the call of Abraham, when God first told him he would make him a great nation, to the deliverance of his seed out of Egypt, was 430 years; during the first 215 of which, they were increased to 70, but in the latter half, those 70 multiplied to 600,000 fighting men. |
| 8 | There arose a new king (after several successions in Joseph's time) which knew not Joseph - All that knew him loved him, and were kind to his relations for his sake; but when he was dead he was soon forgotten, and the remembrance of the good offices he had done was either not retained or not regarded. If we work for men only, our works at farthest will die with us; if for God, they will follow us, Rev 14:13. |
| 10 | Come on, let us deal wisely with them, lest they multiply - When men deal wickedly it is common for them to imagine that they deal wisely, but the folly of sin will at last be manifested before all men. |
| 11 | They set over them task - masters, to afflict them - With this very design. They not only made them serve, which was sufficient for Pharaoh's profit, but they made them serve with rigour, so that their lives became bitter to them; intending hereby to break their spirits, and to rob them of every thing in them that was generous: to ruin their health, and shorten their days, and so diminish their numbers: to discourage them from marrying, since their children would be born to slavery; and to oblige them to desert the Hebrews, and incorporate with the Egyptians. And 'tis to be feared the oppression they were under did bring over many of them to join with the Egyptians in their idolatrous worship; for we read, Jos 24:14, that they served other gods in Egypt; and we find, Eze 20:8, that God had threatned to destroy them for it, even while they were in the land of Egypt. Treasure - cities - To keep the king's money or corn, wherein a great part of the riches of Egypt consisted. |
| 12 | But the more they afflicted them, the more they multiplied - To the grief and vexation of the Egyptians. Times of affliction, have oft been the church's growing times: Christianity spread most when it was persecuted. |
| 15 | And the king spake to the Hebrew midwives - The two chief of them. They are called Hebrew midwives, probably not because they were themselves Hebrews; for sure Pharaoh could never expect they should be so barbarous to those of their own nation, but because they were generally made use of by the Hebrews, and being Egyptians he hoped to prevail with them. |
| 16 | The stools - Seats used on that occasion. |
| 17 | But the midwives feared God - Dreaded his wrath more than Pharaoh's, and therefore saved the men - children alive. |
| 19 | I see no reason we have to doubt the truth of this; it is plain they were now under an extraordinary blessing of increase, which may well be supposed to have this effect, that the women had quick and easy labour, and the mothers and children being both lively, they seldon needed the help of midwives; this these midwives took notice of, and concluding it to be the finger of God, were thereby emboldened to disobey the king, and with this justify themselves before Pharaoh, when he called them to an account for it. |
| 20 | Therefore God dealt well with them - That is, built them up in families, and blessed their children. |
This chapter begins the story of Moses, the most remarkable type of Christ as prophet, Saviour, law - giver, and mediator, in all the Old Testament. In this chapter we have,
| 1 | And there went a man - Amram, from the place of his abode to another place. A daughter - That is, grand - daughter of Levi. |
| 2 | Bare a son - It seems just at the time of his birth that cruel law was made for the murder of all the male - children of the Hebrews, and many no doubt perished by the execution of it. Moses's parents had Miriam and Aaron, both elder than he, born to them before that edict came out. Probably his mother had little joy of her being with child of him, now this edict was in force. Yet this child proves the glory of his father's house. Observe the beauty of providence: just when Pharaoh's cruelty rose to this height, the deliverer was born. She hid him three months - In some private apartment of their own house, though probably with the hazard of their lives had he been discovered. It is said, Heb 11:23. That Moses's parents hid him by faith: some think they had a special revelation that the deliverer should spring from their loins; however, they believed the general promise of Israel's preservation, and in that faith hid their child. |
| 3 | And when she could no longer hide him, she put him in an ark of bulrushes - By the river side. God put it into their hearts to do this, to bring about his own purposes: that Moses might by this means be brought into the hands of Pharaoh's daughter, and that by his deliverance, a specimen might be given of the deliverance of God's church. |
| 5 | And the daughter of Pharaoh came - Providence brings no less a person than Pharaoh's daughter just at that juncture, guides her to the place where this poor infant lay, inclines her heart to pity it, which she dares do, when none else durst. Never did poor child cry so seasonably, as this did; the babe wept, which moved her compassion, as no doubt his beauty did. |
| 10 | And he became her son - The tradition of the Jews is, that Pharaoh's daughter had no child of her own, and that she was the only child of her father, so that when he was adopted for her son, he stood fair for the crown: however, it is certain he stood fair for the best preferments of the court in due time, and in the mean time had the advantage of the best education, with the help of which, he became master of all the lawful learning of the Egyptians Acts 7:22. Those whom God designs for great services he finds out ways for to qualify them. Moses, by having his education in a court, is the fitter to be a prince, and king in Jeshurun; by having his education in a learned court, (for such the Egyptian then was) is the fitter to be an historian; and by having his education in the court of Egypt, is the fitter to be employed as an ambassador to that court in God's name. The Jews tell us, that his father at his circumcision called him Joachim, but Pharaoh's daughter called him Moses, Drawn out of the water, so it signifies in the Egyptian language, The calling of the Jewish lawgiver by an Egyptian name is a happy omen to the Gentile world, and gives hopes of that day when it should be said, Blessed be Egypt my people, Isa 19:25. And his tuition at court was an earnest of the performance of that promise, Isa 49:23. Kings shall be thy nursing fathers, and queens thy nursing mothers. |
| 11 | When Moses was grown he went out unto his brethren, and looked on their burdens - He looked on their burdens as one that not only pitied them, but was resolved to venture with them, and for them. |
| 12 | He slew the Egyptian - Probably it was one of the Egyptian task - masters, whom he found abusing his Hebrew slave. By special warrant from heaven (which makes not a precedent in ordinary cases) Moses slew the Egyptian, and rescued his oppressed brother. The Jew's tradition is, that he did not slay him with any weapon, but as Peter slew Ananias and Sapphira, with the word of his mouth. |
| 14 | He said, Who made thee a prince? - He challengeth his authority; Who made thee a prince? - A man needs no great authority for giving a friendly reproof; it is an act of kindness; yet this man needs will interpret it an act of dominion, and represents his reprover as imperious and assuming. Thus, when people are sick of good discourse, or a seasonable admonition, they will call it preaching, as if a man could not speak a word for God, and against sin, but he took too much upon him. Yet Moses was indeed a prince, and a judge, and knew it, and thought the Hebrews would have understood it; but they stood in their own light, and thrust him away. Acts 7:25,27. Intendest thou to kill me? - See what base constructions malice puts upon the best words and actions. Moses, for reproving him, is presently charged with a design to kill him. |
| 15 | Moses fled from Pharaoh - God ordered this for wise ends. Things were not yet ripe for Israel's deliverance. The measure of Egypt's iniquity was not yet full; the Hebrews were not sufficiently humbled, nor were they yet increased to such a multitude as God designed: Moses is to be farther fitted for the service, and therefore is directed to withdraw for the present, till the time to favour Israel, even the set time, come. God guided Moses to Midian, because the Midianites were of the seed of Abraham, and retained the worship of the true God; so that he might have not only a safe, but a comfortable settlement among them; and through this country he was afterwards to lead Israel, which, that he might do the better, he now had opportunity of acquainting himself with it. Hither he came, and sat down by a well; tired and thoughtful, waiting to see which way Providence would direct him. It was a great change with him, since he was but the other day at ease in Pharaoh's court. |
| 17 | Stood up and helped them - This be did, because wherever he was, as occasion offered itself, he loved to be doing justice, and appearing in the defence of such as he saw injured. He loved to be doing good: wherever the Providence of God call us, we should desire and endeavour to be useful; and when we cannot do the good we would, we must be ready to do the good we can. |
| 18 | Reul or Raguel (see Num 10:29,) seems to have been their grandfather and father of Hobab or Jethro, their immediate father. |
| 22 | Gershom - That is, A stranger there. Now this settlement of Moses in Midian was designed by Providence. To shelter him for the present; God will find hiding places for his people in the day of their distress. It was also designed to prepare him for the services he was farther designed to. His manner of life in Midian, where he kept the flock of his father - in - law would be of use to him, to inure him to hardship and poverty; and to inure him to contemplation and devotion. Egypt accomplished him for a scholar, a gentleman, a statesman, a soldier, all which accomplishments would be afterwards of use to him; but yet lacketh he one thing, in which the court of Egypt could not befriend him. He that was to do all by divine revelation must know, what it was to live a life of communion with God, and in this he would be greatly furthered by the retirement of a shepherd's life in Midian. By the former he was prepared to rule in Jeshurun, but by the latter he was prepared to converse with God in mount Horeb. Those that know what it is to be alone with God, are acquainted with better delights than ever Moses tasted in the court of Pharaoh. |
| 23 | The king of Egypt died - And after him, one or two more of his sons or successors. And the children of Israel sighed by reason of bondage - Probably the murdering of their infants did not continue, that part of their affliction only attended the birth of Moses, to signalize that. And now they were content with their increase, finding that Egypt was enriched by their labour; so they might have them for their slaves, they cared not how many they were. On this therefore they were intent, to keep them all at work, and make the best hand they could of their labour. When one Pharaoh died, another rose up in his place, that was as cruel to Israel as his predecessors. And they cried - Now at last they began to think of God under their troubles, and to return to him from the idols they had served, Eze 20:8. Hitherto they had fretted at the instruments of their trouble, but God was not in all their thoughts. But before God unbound them, he put it into their hearts to cry unto him. It is a sign God is coming towards us with deliverance, when he inclines us to cry to him for it. |
| 24 | And God heard their groaning - That is, he made it to appear that he took notice of their complaints. The groans of the oppressed cry loud in the ears of the righteous God, to whom vengeance belongs; especially the groans of God's children, the burdens they groan under, and the blessings they groan after. And God remembered his covenant - Which he seemed to have forgotten, but really is ever mindful of. This God had an eye to, and not to any merit of theirs in what he did for them. And God looked upon the children of Israel - Moses looked upon them and pitied them, but now God looked upon them and helped them. And God had respect unto them - A favourable respect to them as his own. The frequent repetition of the name of God intimates, that now we are to expect something great. His eyes which run to and fro through the earth, are now fixed on Israel, to shew himself strong, to shew himself a God in their behalf. |
In this chapter we have,
| 1 | Now Moses - The years of Moses's life are remarkably divided into three forties; the first forty he spent as a prince in Pharaoh's court, the second a shepherd in Midian, the third a king in Jeshurun. He had now finished his second forty when he received his commission to bring Israel out of Egypt. Sometimes it is long before God calls his servants out to that work which of old he designed them for. Moses was born to be Israel's deliverer, and yet not a word is said of it to him till he is eighty years of age. Even to Horeb - Horeb and Sinai were two tops of the same mountain. |
| 2 | And the angel of the Lord appeared to him - It was an extraordinary manifestation of the divine glory; what was visible was produced by the ministry of an angel, but he heard God in it speaking to him. In a flame of fire - To shew that God was about to bring terror and destruction to his enemies, light and heat to his people, and to display his glory before all. And the bush burned, and yet was not consumed - An emblem of the church now in bondage in Egypt, burning in the brick - kilns, yet not consumed; cast down, but not destroyed. |
| 3 | I will turn aside and see - He speaks as one inquisitive, and bold in his inquiry; whatever it was, he would if possible know the meaning of it. |
| 4 | When the Lord saw that he turned aside to see it, God called to him - If he had carelessly neglected it, it is likely God had departed and said nothing to him. God called and said, Moses, Moses - This which he heard could not but surprise him much more than what he saw. Divine calls are then effectual, when the spirit of God makes them particular, and calls us as by name. The Word calls, Ho, every one; the Spirit, by the application of that, calls, Ho, such a one; I know thee by name. Here am I - Not only to hear what is said, but to do what I am bidden. |
| 5 | Put off thy shoes from off thy feet - The putting off the shoe was then what the putting off the hat is now, a token of respect and submission. The ground is holy ground, made so by this special manifestation of the divine presence. We ought to approach to God with a solemn pause and preparation; and to express our inward reverence, by a grave and reverent behaviour in the worship of God, carefully avoiding every thing that looks light, or rude. |
| 6 | I am the God of thy father - He lets him know it is God that speaks to him, to engage his reverence, faith and obedience. Thy father, thy pious father Amram, and the God of Abraham, Isaac, and Jacob, thy ancestors. Engaged to them by solemn covenant, which I am now come to perform. And Moses hid his face, for he was afraid to look upon God - The more we see of God, the more cause we shall see to worship him with reverence and godly fear. And even the manifestations of God's grace should increase our humble reverence of him. |
| 8 | I am come down to deliver them - When God doth something very extraordinary, he is said to come down to do it, as Isa 64:1. This deliverance was typical of our redemption by Christ, and in that the eternal Word did indeed come down from heaven to deliver us. A large land - So it was, according to its true and ancient bounds, as they are described, Gen 15:18, and not according to those narrow limits, to which they were afterwards confined for their unbelief and impiety. A land flowing with milk and honey - A proverbial expression, abounding with the choicest fruits, both for necessity and delight. |
| 10 | I will send thee - And the same hand that now fetched a shepherd out of a desert to be the planter of the Jewish church, afterwards fetched fishermen from their ships to be the planters of the Christian church, that the excellency of the power might be of God. |
| 11 | Who am I? - He thinks himself unworthy of the honour and unable for the work. He thinks he wants courage, and therefore cannot go to Pharaoh: he thinks he wants conduct, and therefore cannot bring forth the children of Israel out of Egypt; they are unarmed, undisciplined, quite dispirited, utterly unable to help themselves, Moses was incomparably the fittest of any man living for this work, eminent for learning, wisdom, experience, valour, faith, holiness, and yet Who am I? The more fit any person is for service, commonly the less opinion he has of himself. |
| 12 | Certainly I will be with thee - Those that are weak in themselves, yet may do wonders being strong in the Lord, and in the power of his might. God's presence puts wisdom and strength into the weak and foolish, and is enough to answer all objections. |
| 13 | When they shall say to me, What is his name? What shall I say unto them? - What name shall I use, whereby thou mayest be distinguished from false gods, and thy people may be encouraged to expect deliverance from thee? |
| 14 |
And God said - Two names God would now be known by.
|
| 15 | The Lord God of our fathers hath sent me unto you - Thus God made himself known, that he might revive among them the religion of their fathers, which was much decayed, and almost lost. And that he might raise their expectations of the speedy performance of the promises made unto their fathers: Abraham, Isaac, and Jacob are particularly named, because with Abraham the covenant was first made, and with Isaac and Jacob oft expressly renewed, and these three were distinguished from their brethren, and chosen to be the trustees of the covenant. This God will have to be his name for ever, and it has been, is, and will be his name, by which his worshippers know him, and distinguish him from all false gods. |
| 18 | Hath met with us - Hath appeared to us, declaring his will, that we should do what follows. |
| 19 | I am sure he will not let you go - God sends his messengers to those whose obstinacy he foresees, that it may appear he would have them turn and live. |
| 22 | Everywoman shall ask (not borrow!) jewels. And I will give this people favour in the sight of the Egyptians - God sometimes makes the enemies of his people not only to be at peace with them, but to be kind to them. And he has many ways of balancing accounts between the injured and the injurious, of righting the oppressed, and compelling those that have done wrong to make restitution. |
This chapter,
| 1 | They will not hearken to my voice - That is, they would not take his bare word, unless he shewed them some sign. He remembered how they had once rejected him, and feared it would be so again. |
| 2 | A rod - Or staff. |
| 5 | That they may believe - An imperfect sentence to be thus compleated, This thou shalt do, before them, that they may believe. |
| 6 | His hand was leprous, as snow - For whiteness. This signified, That Moses, by the power of God, should bring sore diseases upon Egypt, that at his prayer they should be removed. And that whereas the Israelites in Egypt were become leprous, polluted by sin, and almost consumed by oppression, by being taken into the bosom of Moses they should be cleansed and cured. |
| 8 | The voice of the first sign - God's works have a voice to speak to us, which we must diligently observe. |
| 10 | O my Lord, I am not eloquent - He was a great philosopher, statesman, and divine, and yet no orator; a man of a clear head, great thought and solid judgment, but had not a voluble tongue, nor ready utterance; and therefore he thought himself unfit to speak before great men, and about great affairs. Moses was mighty in word, Acts 7:22, and yet not eloquent: what he said was strong and nervous, and to the purpose, and distilled as the dew, Deu 32:2, though he did not deliver himself with that readiness, ease and fineness that some do. |
| 13 | Send by whom thou wilt send - By any but me. |
| 14 | And the anger of the Lord was kindled against him - Even self - diffidence when it grows into an extreme, when it either hinders us from duty, or clogs us in duty, is very displeasing to him. |
| 15 | I will be with thy mouth and with his mouth - Even Aaron that could speak well, yet could not speak to purpose, unless God were with his mouth; without the constant aids of divine grace, the best gifts will fail. |
| 16 | Instead of God - To teach and to command him. |
| 17 | Take this rod - The staff or crook he carried as a shepherd, that he might not be ashamed of that mean condition out of which God called him. This rod must be his staff of authority, and must be to him instead, both of sword and sceptre. |
| 19 | The Lord said unto Moses - This seems to have been a second vision, whereby God calls him to the present execution of the command given before. |
| 20 | The rod of God - His shepherd's crook so called, as it was God's instrument in so many glorious works. |
| 21 | In thy hand - in thy power: I will harden his heart - After he has frequently harden'd it himself, wilfully shutting his eyes against the light, I will at last permit Satan to harden it effectually. |
| 22 | Thus saith the Lord - This is the first time that preface is used by any man, which afterwards is used so frequently by all the prophets: Israel is my son, my first - born - Precious in my sight, honourable, and dear to me. |
| 23 | Let my son go - Not only my servant whom thou hast no right to detain, but my son whose liberty and honour I am jealous for. If thou refuse, I will slay thy son, even thy first - born - As men deal with God's people, let them expect to be themselves dealt with. |
| 24 | It seems the sin of Moses, was neglecting to circumcise his son, which perhaps was the effect of his being unequally yoked with a Midianite, who was too indulgent of her child, and Moses so of her. The Lord met him, and, probably, by a sword in an angel's hand, sought to kill him - This was a great change. Very lately God was conversing with him as a friend, and now coming forth against him as an enemy. In this case of necessity Zipporah herself circumcised the child without delay; whether with passionate words, expressing the dislike of the ordinance itself, or at least the administration of it to so young a child. |
| 26 | So he let him go - The destroying angel withdrew. But still Zipporah cannot forget, but will unreasonably call Moses a bloody husband, because he obliged her to circumcise the child; and upon this occasion, (it is probable) he sent them back to his father - in - law, that they might not create him any farther uneasiness. When we have any special service to do for God, we should remove that as far from us as we can, which is likely to be our hindrance: let the dead bury their dead, but follow thou me. |
| 27 | In the mount of God - That is, the place where God had met with him. |
| 28 | Moses told Aaron all - Those that are fellow - servants to God in the same work, should use a mutual freedom, and endeavour, rightly and fully to understand one another. |
| 29 | To cause the lamps to burn - Heb. the lamp: yet |
Moses and Aaron here deal with Pharaoh to get leave of him to go to worship in the wilderness.
These cruel orders were,
| 1 | Thus saith the Lord God of Israel, Let my people go - Moses, in treating with the elders of Israel, is directed to call God the God of their fathers; but, in treating with Pharaoh, they call him the God of Israel, and it is the first time we find him called so in scripture. He is called the God of Israel, the person, Gen 33:20, but here it is Israel the people. They are just beginning to be formed into a people when God is called their God. Let my people go - They were God's people, and therefore Pharaoh ought not to detain them in bondage. And he expected services and sacrifices from them, and therefore they must have leave to go where they could freely exercise their religion, without giving offence to, or receiving offence from, the Egyptians. |
| 2 | Who is the Lord that I should obey his voice? - Being summoned to surrender, he thus hangs out the flag of defiance. Who is Jehovah? I neither know him nor care for him; neither value nor fear him. It is a hard name that he never heard of before, but he resolves it shall be no bugbear to him. Israel was now a despised, oppressed people, and by the character they bore he makes his estimate of their God, and concludes that he made no better figure among the gods, than his people did among the nations. |
| 3 | We pray thee, let us go three days journey into the desert - And that on a good errand, and unexceptionable: we will sacrifice to the Lord our God - As other people do to theirs; lest if we quite cast off his worship, he fall upon us - With one judgment or other, and then Pharaoh will lose his vassals. |
| 5 | The people are many - Therefore your injury to me is the greater, in attempting to make them rest from their labours. |
| 6 | The task - masters, were Egyptians, the officers were Israelites employed under them. |
| 7 | Straw - To mix with the clay, or to burn the brick with. |
| 8 | They are idle - The cities they built for Pharaoh, were witnesses for them that they were not idle; yet he thus basely misrepresents them, that he might have a pretence to increase their burdens. |
| 9 | Vain words - Those of Moses and Aaron. |
| 14 | In thy own people - For if they had given us straw, we should have fulfilled our task. |
| 21 | The Lord look upon you, and judge - They should have humbled themselves before God, but instead of that they fly in the face of their best friends. Those that are called to public service for God and their generation, must expect to be tried not only by the threats of proud enemies, but by the unjust and unkind censures of unthinking friends. To put a sword in their hand to slay us - To give them the occasion they have long sought for. |
| 22 | He expostulated with him. He knew not how to reconcile the providence with the promise, and the commission he had received. Is this God's coming down to deliver Israel? Must I who hoped to be a blessing to them become a scourge to them? By this attempt to get them out of the pit, they are but sunk the farther into it. Wherefore hast thou so evil entreated this people - Even when God is coming towards his people in ways of mercy, yet sometimes he takes such methods that they may think themselves but ill - treated: when they think so, they should go to God by prayer, and that is the way to have better treatment in God's good time. Why is it that thou hast sent me - Pharaoh has done evil to this people, and not one step seems to be taken towards their deliverance. It cannot but sit very heavy upon the spirits of those whom God employs for him, to see that their labour doth no good, and much more to see that it doth hurt, eventually, though not designedly. |
In this chapter,
| 1 | With a strong hand - That is, being forced to it by a strong hand, he shall let them go. |
| 2 |
l am Jehovah - The same with I am that I am, the fountain of
being and blessedness, and infinite perfection. The patriarchs knew
this name, but they did not know him in this matter by that which this name
signifies. God would now be known by his name Jehovah, that is,
|
| 5 | I have heard the groaning of the children of Israel - He means their groaning on occasion of the late hardships put upon them. God takes notice of the increase of his people's calamities, and observes how their enemies grow upon them. |
| 6 | I will bring you out: I will rid you: I will redeem you: I will bring you into the land of Canaan; and, I will give it you - Let man take the shame of his unbelief which needs such repetitions, and let God have the glory of his condescending grace which gives us such repeated assurances. With a stretched out arm - With almighty power: A metaphor taken from a man that stretches out his arm, to put forth all his strength. |
| 7 | I will take you to me for a people - A peculiar people, and I will be to you a God - And more than this we need not ask, we cannot have, to make us happy. |
| 8 | I am the Lord - And therefore have power to dispose of lands and kingdoms as I please. |
| 9 | But they hearkened not to Moses for anguish of spirit - That is, They were so taken up with their troubles that they did not heed him. |
| 11 | That he let the children of Israel go - God repeats his precepts, before he begins his punishments. Those that have oft been called in vain to leave their sins, yet must be called again, and again. |
| 12 | Behold, the children of Israel have not hearkened to me; they gave no heed to what I have said, how then shall Pharaoh hear me? - If the anguish of their spirit makes them deaf to that which would compose and comfort them, much more will his pride and insolence, make him deaf to that which will but exasperate him. Who am of uncircumcised lips - He was conscious to himself that he had not the gift of utterance. |
| 13 | The Lord gave them a charge, both to the children of Israel, and to Pharaoh - God's authority is sufficient to answer all objections, and binds us to obedience without murmuring or disputing. |
| 14 | This genealogy ends in those two great patriots, Moses and Aaron; and comes in here to shew that they were Israelites, bone of their bone, and flesh of their flesh, whom they were sent to deliver, raised up unto them of their brethren, as Christ also should be, who was to be the prophet and priest, the Redeemer and law - giver of the house of Israel, and whose genealogy also like this was to be carefully preserved. The heads of the houses of three of the tribes are here named, agreeing with the accounts we had, Gen 46:8 - 27. Reuben and Simeon seem to be mentioned only for the sake of Levi, from whom Moses and Aaron descended, and all the priests of the Jewish church. |
| 16 | The age of Levi, Kohath, and Amram, the father, grandfather, and great grandfather of Moses is here recorded; and they all lived to a great age, Levi to one hundred thirty seven, Kohath to one hundred thirty three, and Amram to one hundred thirty seven: Moses himself came much short of them, and fixed seventy or eighty for the ordinary stretch of human life. Psa 90:10. For now Israel was multiplied, and become a great nation, and divine revelation was by the hand of Moses committed to writing, and no longer trusted to tradition; the two great reasons for the long lives of the patriarchs were ceased, and therefore from henceforward fewer years must serve men. |
| 20 | His father's sister - That is, kins - woman. So the Hebrew word is frequently used. |
| 23 | Aminadab - A prince of the tribe of Judah. The Levites might marry into any tribe, there being no danger of confusion or loss of inheritance thereby. |
| 26 | According to their armies - Like numerous armies, in military order, and with great power. In the close of the chapter, he returns to his narrative, from which he had broken off somewhat abruptly ver.13, and repeats, the charge God had given him to deliver his message to Pharaoh, ver.29. |
| 29 | Speak all that I say unto thee - As a faithful ambassador. Those that go on God's errand must not shun to declare the whole counsel of God. |
In this chapter,
| 1 | I have made thee a god to Pharaoh - That is, my representative in this affair, as magistrates are called gods, because they are God's vicegerents. He was authorized to speak and act in God's name, and endued with a divine power, to do that which is above the ordinary course of nature. And Aaron shall be thy prophet - That is, he shall speak from thee to Pharaoh, as prophets do from God to the children of men. Thou shalt as a god inflict and remove the plagues, and Aaron as a prophet shall denounce them. |
| 7 | Moses was fourscore years old - Joseph, who was to be only a servant to Pharaoh, was preferred at thirty years old; but Moses, who was to be a god to Pharaoh, was not so dignified till he was eighty years old. It is fit he should long wait for such an honour, and be long in preparing for such a service. |
| 9 | Say unto Aaron, Take thy rod - This Moses ordinarily held in his hand, and delivered it to Aaron upon occasion, for the execution of his commands. |
| 10 | And Aaron cast his rod down, and it became a serpent - This was proper not only to affect Pharaoh with wonder, but to strike a terror upon him. This first miracle, though it was not a plague, yet amounted to the threatening of a plague; if it made not Pharaoh feel, it made him fear; this is God's method of dealing with sinners he comes upon them gradually. |
| 11 | Moses had been originally instructed in the learning of the Egyptians, and was suspected to have improved in magical arts in his long retirement. The magicians are therefore sent for to vie with him. The two chief of them were Jannes and Jambres. Their rods became serpents; probably by the power of evil angels artfully substituting serpents in the room of the rods, God permitting the delusion to be wrought for wise and holy ends. But the serpent which Aaron's rod was turned into, swallowed up the others, which was sufficient to have convinced Pharaoh on which side the right lay. |
| 13 | And he harden'd Pharaoh's heart - That is, permitted it to be hardened. |
| 20 | The waters that were in the river were turned into blood - This was a plague justly inflicted upon the Egyptians; for Nilus the river of Egypt was their idol; they and their land had so much benefit by that creature, that they served and worshipped it more than the creator. Also they had stained the river with the blood of the Hebrew children, and now God made that river all bloody; thus he gave them blood to drink, for they were worthy, Rev 16:6. See the power of God. Every creature is that to us which he makes it to be, water or blood. See the mutability of all things under the sun, and what changes we may meet with in them. That which is water to day may be blood to morrow; what is always vain may soon become vexatious. And see what mischievous work sin makes! It is sin that turns our waters into blood. |
| 22 | And the magicians did so - By God's permission with their enchantments; and this served Pharaoh for an excuse not to set his heart to this also, (Ex 7:23,) and a poor excuse it was. Could they have turned the river of blood into water again, it had been something; then they had proved their power, and Pharaoh had been obliged to them as his benefactors. |
| 25 | Seven days were fulfilled - Before this plague was removed. |
Three more of the plagues of Egypt are related in this chapter.
| 2 | All thy borders - All the land that is within thy borders. |
| 3 | The River - Nile. Under which are comprehended all other rivers and waters. |
| 9 | Glory over me - That is, I yield to thee. |
| 10 | And he said, To - morrow - Why not immediately? Probably he hoped that this night they would go away of themselves, and then he should get clear of the plague, without being obliged either to God or Moses. However, Moses joins issue with him upon it. Be it according to thy word - It shall be done just when thou wouldst have it done, that thou mayst know, that whatever the magicians pretend to, there is none like unto the Lord our God - None has such a command as he has over all creatures, nor is any so ready to forgive those that humble themselves before him. The great design both of judgments and mercies, is to convince us that there is none like the Lord our God; none so wise, so mighty, so good; no enemy so formidable, no friend so desirable, so valuable. |
| 15 | But when Pharaoh saw that there was respite, he hardened his heart - Observe he did it himself, not God, any otherwise than by not hindering. |
| 17 | The frogs were produced out of the waters, but the lice out of the dust of the earth; for out of any part of the creation God can fetch a scourge wherewith to correct those that rebel against him. |
| 18 | And the magicians did so - That is, endeavoured to do so. |
| 19 | This is the finger of God - The power of God. The devil's agents, when God permitted them, could do great things; but when he laid an embargo upon them, they could do nothing. The magicians inability in this instance shewed whence they had their ability in the former instances, and that they had no power against Moses but what was given them from above. But Pharaoh's heart was hardened - By himself and the devil. |
| 20 | Rise up early - Those that would bring great things to pass for God and their generation must rise early, and redeem time in the morning. Pharaoh was early up at his superstitious devotions to the river; and shall we be for more sleep, and more slumber, when any service is to be done which would pass well in our account in the great day? |
| 21 | Flies - Or insects of various kinds; not only flies, but gnats, wasps, hornets; and those probably more pernicious than the common ones were. |
| 22 | Know that I am the Lord in the midst of the earth - In every part of it. Swarms of flies, which seem to us to fly at random, shall be manifestly under the conduct of an intelligent mind. Hither they shall go, saith Moses, and thither they shall come, and the performance is punctual according to this appointment; and both compared amount to a demonstration, that he that said it, and he that did it, was the same, even a being of infinite power and wisdom. |
| 23 | A division - A wall of partition. |
| 24 | There came a grievous swarm of flies - The prince of the power of the air has gloried in being Beel - zebub, the god of flies; but here it is proved that even in that he is a pretender, and an usurper; for even with swarms of flies God fights against his kingdom and prevails. |
| 26 | The abomination of the Egyptians - That which they abominate to see killed, because they worshipped them as gods. |
| 27 | As he shall command us - For he has not yet told us what sacrifices to offer. |
| 28 | Ye shall not go very far away - Not so far but that he might fetch them back again. It is likely he suspected that if once they left Egypt, they would never come back; and therefore when he is forced to consent that they shall go, yet he is not willing they should go out of his reach. See how ready God is to accept sinners submissions. Pharaoh only says, Intreat for me - Moses promises immediately, I will intreat the Lord for thee; and that he might see what the design of the plague was, not to bring him to ruin, but to repentance. |
| 32 | But Pharaoh hardened his heart at this time also - Still it is his own act and deed, not God's. |
In this chapter we have an account of three more plagues.
| 3 | The hand of the Lord - Immediately, without the stretching out of Aaron's hand, is upon the cattle, many of which, some of all kinds, shall die by a sort of pestilence. The hand of God is to be acknowledged even in the sickness and death of cattle, or other damage sustained in them; for a sparrow falls not to the ground without our father. And his providence is to be acknowledged with thankfulness in the life of the cattle, for he preserveth man and beast, Psa 36:6. |
| 6 | All the cattle died - All that were in the field. The creature is made subject to vanity by the sin of man, being liable, according to its capacity, both to serve his wickedness, and to share in his punishment. The Egyptians worshipped their cattle; it was among them that the Israelites learned to make a god of a calf; in that therefore this plague meets with them. But not one of the cattle of the Israelites died - Doth God take care for oxen? Yes, he doth, his providence extends itself to the meanest of his creatures. |
| 9 | A boil breaking forth with blains - A burning scab, which quickly raised blisters and blains. |
| 10 | Ashes of the furnace - Sometimes God shews men their sin in their punishment: they had oppressed Israel in the furnaces, and now the ashes of the furnace are made as much a terror to them as ever their task - masters had been to the Israelites. This is afterwards called the botch of Egypt, Deu 28:27, as if it were some new disease, never heard of before, and known ever after by that name. |
| 11 | The magicians were forced to retreat, and could not stand before Moses - To which the apostle refers, 2Tim 3:9, when he saith, that their folly was manifested unto all men. |
| 12 | Now the Lord hardened Pharaoh's heart - Before he had hardened his own heart, and resisted the grace of God, and now God justly gave him up to his own heart's lusts, to strong delusions, permitting Satan to blind and harden him. Wilful hardness is commonly punished with judicial hardness. Let us dread this as the sorest judgment a man can be under on this side hell. |
| 14 | I will find all my plagues upon thy heart - Hitherto thou hast not felt my plagues on thy own person, the heart is put for the whole man. |
| 16 | For this cause have I raised thee up - A most dreadful message Moses is here ordered to deliver to him, whether he will hear, or whether he will forbear. He must tell him, that he is marked for ruin: that he now stands as the butt at which God would shoot all the arrows of his wrath. For this cause have I raised thee up to the throne at this time, and made thee to stand the shock of the plagues hitherto, to shew in thee my power - Providence so ordered it, that Moses should have a man of such a fierce and stubborn spirit to deal with, to make it a most signal and memorable instance of the power God has to bring down the proudest of his enemies; that my name, irresistable power, and my inflexible justice, might be declared throughout all the earth - Not only to all places, but through all ages while the earth remains. This will be the event. But it by no means follows, that this was the design of God. We have numberless instances in scripture of this manner of speaking, to denote not the design, but only the event. |
| 17 | As yet exaltest thou thyself against my people - Wilt thou not yet submit? |
| 18 | Since the foundation thereof - Since it was a kingdom. |
| 29 | The earth - The world, the heaven and the earth. |
| 30 | Bolled - Grown up into a stalk. |
| 33 | Moses went out of the city - Not only for privacy in his communion with God, but to shew that he durst venture abroad into the field, notwithstanding the hail and lightning, knowing that every hail - stone had its direction from God. Peace with God makes men thunder - proof, for it is the voice of their father. And spread abroad his hands unto the Lord - An outward expression of earnest desire, and humble expectation. He prevailed with God; but he could not prevail with Pharaoh; he sinned yet more, and hardened his heart - The prayer of Moses opened and shut heaven, like Elijah's. And such is the power of God's two witnesses, Rev 11:6. Yet neither Moses nor Elijah, nor those two witnesses, could subdue the hard hearts of men. Pharaoh was frighted into compliance by the judgment, but, when it was over, his convictions vanished. |
The eighth and ninth plagues are recorded in this chapter.
| 1 | These plagues are standing monuments of the greatness of God, the happiness of the church, and the sinfulness of sin; and standing monitors to the children of men in all ages, not to provoke the Lord to jealousy, nor to strive with their Maker. The benefit of these instructions to the world doth sufficiently balance the expence. |
| 3 | Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me? - It is justly expected from the greatest of men, that they humble themselves before the great God, and it is at their peril if they refuse to do it. Those that will not humble themselves, God will humble. |
| 10 | Let the Lord be so with you, as I will let you go, and your little ones - He now curses and threatens them, in case they offered to remove their little ones, telling them it was at their peril. Satan doth all he can to hinder those that serve God themselves, from bringing their children in to serve him. He is a sworn enemy to early piety, knowing how destructive it is to the interests of his kingdom. |
| 13 | The east - wind brought the locusts - From Arabia, where they are in great numbers: And God miraculously increased them. |
| 15 | They covered the face of the earth, and eat up the fruit of it - The earth God has given to the children of men; yet when God pleaseth he can disturb his possession even by locusts or caterpillars. Herb grows for the service of man; yet, when God pleaseth, those contemptible insect's shall not only be fellow - commoners with him, but shall eat the bread out of his mouth. |
| 17 | Pharaoh desires their prayers that this death only might be taken away, not this sin: he deprecates the plague of locusts, not the plague of a hard heart. |
| 19 | An east - wind brought the locusts and now a west - wind carried them off. Whatever point of the compass the wind is in, it is fulfilling God's word, and turns about by his counsel; the wind blows where it listeth for us, but not where it listeth for him; he directeth it under the whole heaven. |
| 21 |
We may observe concerning this plague.
|
| 23 | But the children of Israel had light in their dwellings - Not only in the land of Goshen, where most of them inhabited, but in the particular dwellings which in other places the Israelites had dispersed among the Egyptians, as it appears they had by the distinction afterwards appointed to be put on their door - posts. And during these three days of darkness to the Egyptians, if God had so pleased, the Israelites by the light which they had, might have made their escape, and have asked Pharaoh no leave; but God would bring them out with a high hand, and not by stealth or in haste. |
| 29 | I will see thy face no more - Namely, after this time, for this conference did not break off till Ex 11:8, when Moses went out in great anger and told Pharaoh how soon his proud stomach would come down; which was fulfilled Ex 12:31, when Pharaoh became an humble supplicant to Moses to depart. So that after this interview Moses came no more till he was sent for. |
Pharaoh had bid Moses get out of his presence, chap. x. 28. and Moses had promised this should be the last time he would trouble him, yet he refuses to say out what he had to say, before he left him. Accordingly we have in this chapter,
| 2 | Let every man ask (not borrow!) of his neighbour jewels - This was the last day of their servitude, when they were to go away, and their masters, who had abused them in their work, would now have defrauded them of their wages, and have sent them away empty, and the poor Israelites were so fond of liberty that they themselves would be satisfied with that, without pay: but he that executeth righteousness and judgment for the oppressed, provided that the labourers should not lose their hire. God ordered them to demand it now at their departure, in jewels of silver, and jewels of gold; to prepare for which, God had now made the Egyptians as willing to part with them upon any terms, as before the Egyptians had made them willing to go upon any terms. |
| 5 | The death of the first - born had been threatened, Exo 4:23, but is last executed, and less judgments tried, which, if they had done the work, would have prevented this. See how slow God is to wrath, and how willing to be met in the way of his judgments, and to have his anger turned away! That sitteth upon his throne - That is to set. The maid - servant behind the mill - The poor captive slave, employed in the hardest labour. |
| 8 | All these thy servants - Thy courtiers and great officers: The people that follow thee - That are under thy conduct: and command. When Moses had thus delivered his message, he went out from Pharaoh in great anger, though he was the meekest of all the men of the earth. Probably he expected that the very threatening of the death of the first - born should have wrought upon Pharaoh to comply; especially he having complied so far already, and having seen how exactly all Moses's predictions were fulfilled. But it had not that effect; his proud heart would not yield, no not to save all the first - born of his kingdom. Moses hereupon was provoked to a holy indignation, being grieved, as our Saviour afterwards, for the hardness of his heart, Mark 3:5. |
This chapter gives an account of one of the most memorable ordinances, and one of the most memorable providences of all that art recorded in the old testament.
| 1 | The Lord spake - Had spoken, before the three days darkness. But the mention of it was put off to this place, that the history of the plagues might not be interrupted. |
| 2 | This shall be to you the beginning of months - They had hitherto begun their year from the middle of September, but hence - forward they were to begin it from the middle of March, at least in all their ecclesiastical computations. We may suppose that while Moses was bringing the ten plagues upon the Egyptians, he was directing the Israelites to prepare for their departure at an hour's warning. Probably he had, by degrees, brought them near together from their dispersions, for they are here called the congregation of Israel; and to them, as a congregation, orders are here sent. |
| 3 |
Take every man a lamb - In each of their families, or two or three
families, if they were small, join for a lamb. The lamb was to be got ready
four days before. and that afternoon they went, they were to kill
it, (Ex 12:6,) as a sacrifice, not strictly, for it was not
offered upon the altar, but as a religious ceremony, acknowledging God's
goodness to them, not only in preserving them from, but in delivering
them by the plagues inflicted on the Egyptians. The lamb so slain
they were to eat roasted (we may suppose in its several quarters) with
unleavened bread and bitter herbs; they were to eat it in haste,
Ex 12:11, and to leave none of it until the morning; for God would
have them to depend upon him for their daily bread. Before they eat the
flesh of the lamb, they were to sprinkle the blood upon the door - posts;
by which their houses were to be distinguished from the houses of the
Egyptians, and so their first - born secured from the sword of the
destroying angel. Dreadful work was to be made this night in Egypt; all
the first - born both of man and beast were to be slain; and judgment
executed upon the gods of Egypt, Num 33:4. It is probable the
idols which the Egyptians worshipped were defaced, those of metal
melted, those of wood consumed, and those of stone broke to pieces. This
was to be annually observed as a feast of the Lord in their generations,
to which the feast of unleavened bread was annexed, during which, for
seven days, they were to eat no bread but what was unleavened, in
remembrance of their being confined to such bread for many days after
they came out of Egypt, Ex 12:14 - 20.
There was much of the gospel in this ordinance:
|
| 9 | Raw - Half roasted, but throughly drest. |
| 10 | Ye shall burn with fire - To prevent the profane abuse of it. |
| 11 | The Lord's passover - A sign of his passing over you, when he destroyed the Egyptians. |
| 16 | An holy convocation - A solemn day for the people to assemble together. |
| 19 | A stranger - A proselyte. Heathens were not concerned in the passover. |
| 22 | Out of the door of his house - Of that house, wherein he ate the passover: Until the morning - That is, till towards morning, when they would be called for to march out of Egypt. They went out very early in the morning. |
| 23 | The destroyer - The destroying angel, whether this was a good or an evil angel, we have not light to determine. |
| 27 | The people bowed the head and worshipped - They hereby signified their submission to this institution as a law, and their thankfulness for it as a favour and privilege. |
| 31 | Rise up, and get you forth - Pharaoh had told Moses he should see his face no more, but now he sent for him; those will seek God in their distress, who before had set him at defiance. Such a fright he was now in that he gave orders by night for their discharge, fearing lest if he delay'd, he himself should fall next. And that he sent them out, not as men hated (as the Pagan historians have represented this matter) but as men feared, is plain by his request to them. |
| 32 | Bless me also - Let me have your prayers, that I may not be plagued for what is past when you are gone. |
| 33 | We be all dead men - When death comes unto our houses, it is seasonable for us to think of our own mortality. |
| 34 | Their kneading - troughs - Or rather, their lumps of paste unleavened. |
| 37 | About six hundred thousand men - The word means strong and able men fit for wars, beside women and children, which we cannot suppose to make less than twelve hundred thousand more. What a vast increase was this to arise from seventy souls, in little more than two hundred years. |
| 38 | And a mixed multitude went up with them - Some perhaps willing to leave their country, because it was laid waste by the plagues. But probably the greatest part was but a rude unthinking mob, that followed they knew not why: It is likely, when they understood that the children of Israel were to continue forty years in the wilderness, they quitted them, and returned to Egypt again. And flocks and herds, even very much cattle - This is taken notice of, because it was long ere Pharaoh would give them leave to remove their effects, which were chiefly cattle. |
| 39 | Thrust out - By importunate entreaties. |
| 40 | It was just four hundred and thirty years from the promise made to Abraham (as the Apostle explains it, Gal 3:17,) at his first coming into Canaan, during all which time the Hebrews, were sojourners in a land that was not theirs, either Canaan or Egypt. So long the promise God made to Abraham lay dormant and unfulfilled, but now, it revived, and things began to work towards the accomplishment of it. The first day of the march of Abraham's seed towards Canaan was four hundred and thirty years (it should seem, to a day) from the promise made to Abraham, Gen 12:2. I will make of thee a great nation. |
| 42 | This first passover night was a night of the Lord, much to be observed; but the last passover night, in which Christ was betrayed, was a night of the Lord, much more to be observed, when a yoke heavier than that of Egypt was broke from off our necks, and a land better than that of Canaan set before us. That was a temporal deliverance, to be celebrated in their generations; this an eternal redemption to be celebrated world without end. |
| 45 | An hired servant - Unless he submit to be circumcised. |
| 47 | All the congregation of Israel must keep it - Though it was observed in families apart, yet it is looked upon as the act of the whole congregation. And so the new testament passover, the Lord's supper, ought not to be neglected by any that are capable of celebrating it. |
| 48 | No stranger that was uncircumcised might eat of it. Neither may any now approach the Lord's supper who have not first submitted to baptism; nor shall any partake of the benefit of Christ's sacrifice, who are not first circumcised in heart. Any stranger that was circumcised might eat of the passover, even servants. Here is an indication of favour to the poor Gentiles, that the stranger, if circumcised, stands upon the same level with the home - born Israelite; one law for both. This was a mortification to the Jews, and taught them that it was their dedication to God, not their descent from Abraham, that entitled them to their privileges. |
In this chapter we have,
| 2 | Sanctify to me all the first - born - The parents were not to look upon themselves as interested in their first - born, till they had first solemnly presented them to God, and received them back from him again. It is mine - By a special right, being by my singular favour preserved from the common destruction. |
| 5 | When the lord shall bring you into the land, thou shalt keep this service - 'Till then they were not obliged to keep the passover, without a particular command from God. |
| 7 |
There shall no leavened bread be seen in all thy quarters
- Accordingly the Jews usage was, before the feast of the passover, to
cast all the leavened bread out of their houses; either they burnt it, or
buried it, or broke it small, and threw it into the wind; they searched
diligently with lighted candles in all the corners of their houses, lest any
leaven should remain. The strictness enjoined in this matter was designed,
|
| 9 | Upon thy hand, between thine eyes - Proverbial expressions; denoting things which are never out of our thoughts. |
| 13 | Thou shalt redeem - The price of the redemption was fixed by the law. |
| 16 | For frontlets between thine eyes - As conspicuous as any thing fixt to thy forehead, or between thine eyes. |
| 18 | There were many reasons why God led them through the way of the wilderness of the red sea. The Egyptians were to be drowned in the Red - sea, the Israelites were to be humbled, and proved in the wilderness. Deu 8: 2. God had given it to Moses for a sign, Ex 3:12, ye shall serve God in this mountain. They had again and again told Pharaoh that they must go three days journey into the wilderness to do sacrifice, and therefore it was requisite they should march that way, else they had justly been exclaimed against as dissemblers. Before they entered the lifts with their enemies, matters must be settled between them and their God; laws must be given, ordinances instituted, covenants sealed; and for the doing of this it was necessary they should retire into the solitudes of a wilderness, the only closet for such a crowd; the high road would be no proper place for these transactions. The reason why God did not lead them the nearest way, which would have brought them in a few days to the land of the Philistines, was because they were not yet fit for war, much less for war with the Philistines. Their spirits were broke with slavery; the Philistines were formidable enemies; it was convenient they should begin with the Amalekites, and be prepared for the wars of Canaan, by experiencing the difficulties of the wilderness. God is said to bring Israel out of Egypt as the eagle brings up her young ones, Deu 32:11, teaching them by degrees to fly. They went up harnessed - They went up by five in a rank, so some; in five squadrons, so others. They marched like an army with banners, which added much to strength and honour. |
| 21 | And the Lord went before them in a pillar - In the two first stages, it was enough that God directed Moses whither to march; he knew the country, and the road; but now they are come to the edge of the wilderness, they would have occasion for a guide, and a very good guide they had, infinitely wise, kind, and faithful, the Lord went up before them; The Shechinah or appearance of the divine Majesty, which was a precious manifestation of the eternal Word, who in the fulness of time was to be made flesh, and dwell among us. Christ was with the church in the wilderness, 1Cor 10:9. What a satisfaction to Moses and the pious Israelites, to be sure that they were under a divine conduct? They need not fear missing their way who were thus led, nor being lost who were thus directed; they need not fear being benighted, who were thus illuminated, nor being robbed, who were thus protected. And they who make the glory of God their end, and the word of God their rule, the spirit of God the guide of their affections, and the providence of God the guide of their affairs, may be confident that the Lord goes before them, as truly is he went before Israel in the wilderness, though not so sensibly. They had sensible effects of God's going before them in this pillar. For, It led them the way in that vast howling wilderness, in which there was no road, no track, no way - marks through which they had no guides. When they marched, this pillar went before them, at the rate that they could follow, and appointed the place of their encampment, as infinite Wisdom saw fit; which eased them from care, and secured them from danger, both in moving, and in resting. It sheltered them from the heat by day, which at sometimes of the year was extreme: And it gave them light by night when they had occasion for it. |
| 22 |
He took not away the pillar of the cloud, - No not when they
seemed to have less occasion for it: it never left them 'till it brought
them to the borders of Canaan. It was a cloud which the wind could not
scatter. There was something spiritual in this pillar of cloud and fire.
|
Here is,
| 2 | They were got to the edge of the wilderness, Ex 13:20, and one stage or two would have brought them to Horeb, the place appointed for their serving God, but instead of going forward, they are ordered to turn short off, on the right - hand from Canaan, and to march towards the Red - sea. When they were at Etham, there was no sea in their way to obstruct their passage; but God himself orders them into straits, which might give them an assurance, that when his purposes were served, he would bring them out of those straits. Before Pi - hahiroth - Or the straits of Hiroth, two great mountains, between which they marched. Migdol and Baal - zephon were cities of Egypt and probably garrison'd. |
| 3 | They are entangled - Inclosed with mountains, and garrisons, and deserts. |
| 5 | And it was told the king that the people fled - He either forgot, or would not own that they had departed with his consent; and therefore was willing it should be represented to him as a revolt from their allegiance. |
| 7 | Captains over every one of them - Or rather over all of them; distributing the command of them to his several Captains. |
| 8 | With an high hand - Boldly, resolutely. |
| 9 | Chariots and horsemen - It should seem he took no foot with him, because the king's business required haste. |
| 10 | They were sore afraid - They knew the strength of the enemy, and their own weakness; numerous indeed they were, but all foot, unarmed, undisciplined, dispirited, by long servitude, and now pent up, so that they could not escape. On one hand was Pi - hahiroth, a range of craggy rocks unpassable; on the other hand were Migdol and Baal - zephon, forts upon the frontiers of Egypt; before them was the sea, behind them were the Egyptians; so that there was no way open for them but upwards, and thence their deliverance came. |
| 13 | Moses answered not these fools according to their folly: Instead of chiding he comforts them, and with an admirable pretence of mind, not disheartened either by the threatenings of Egypt, or the tremblings of Israel, stills their murmuring, Fear ye not, It is our duty, when we cannot get out of our troubles, yet to get above our fears, so that they may only serve to quicken our prayers and endeavours, but may not prevail to silence our faith and hope. Stand still, and think not to save yourselves either by fighting or flying; wait God's orders, and observe them; Compose yourselves, by an entire confidence in God, into a peaceful prospect of the great salvation God is now about to work for you. Hold your peace, you need not so much as give a shout against the enemy: the work shall be done without any concurrence of yours. In times of great difficulty, it is our wisdom to keep our spirits calm, quiet, and sedate, for then we are in the best frame both to do our own work, and to consider the work of God. |
| 15 | Wherefore criest thou unto me - Moses though he was assured of a good issue, yet did not neglect prayer. We read not of one word he said in prayer, but he lifted up his heart to God, and God well understood, and took notice of. Moses's silent prayer prevailed more with God, than Israel's loud out - cries. But is God displeased with Moses for praying? No, he asks this question, Wherefore criest thou unto me? Wherefore shouldst thou press thy petition any farther, when it is already granted? Moses has something else to do besides praying, he is to command the hosts of Israel. Speak to them that they go forward - Some think Moses had prayed not so much for their deliverance, he was assured of that; as for the pardon of their murmurings, and God's ordering them to go forward, was an intimation of the pardon. Moses bid them stand still and expect orders from God: and now orders are given. They thought they must have been directed either to the right hand, or to the left; no, saith God, speak to them to go forward, directly to the sea - side; as if there had lain a fleet of transport ships ready for them to embark in. Let the children of Israel go as far as they can upon dry ground, and then God will divide the sea. The same power could have congealed the waters for them to pass over, but infinite wisdom chose rather to divide the waters for them to pass through, for that way of salvation is always pitched upon which is most humbling. |
| 19 | The angel of God - Whose ministry was made use of in the pillar of cloud and fire, went from before the camp of Israel, where they did not now need a guide; there was no danger of missing their way through the sea, and came behind them, where now they needed a guard, the Egyptians being just ready to seize the hindmost of them. There it was of use to the Israelites, not only to protect them, but to light them through the sea; and at the same time it confounded the Egyptians, so that they lost sight of their prey, just when they were ready to lay hands on it. The word and providence of God have a black and dark side towards sin and sinners, but a bright and pleasant side towards those that are Israelites indeed. |
| 21 | We have here the history of that work of wonder which is so often mentioned both in the Old and New Testament. An instance of God's almighty power in dividing the sea, and opening a passage through the waters. It was a bay, or gulf, or arm of the sea, two or three leagues over. The God of nature has not tied himself to its laws, but when he pleases dispenseth with them, and then the fire doth not burn, nor the water flow. They went through the sea to the opposite shore; they walked upon dry land in the midst of the sea; and the pillar of cloud being their rereward, the waters were a wall to them on their right hand, and on their left. Moses and Aaron it is likely ventured first, into this untrodden path, and then all Israel after them; and this march through the paths of the great waters would make their march afterwards through the wilderness less formidable. This march through the sea was in the night, and not a moon - shine night, for it was seven days after the full moon, so that they had no light but what they had from the pillar of fire. This made it the more awful, but where God leads us, he will light us; while we follow his conduct we shall not want his comforts. |
| 23 | And the Egyptians went in after them into the midst of the sea - They thought, why might they not venture where Israel did? They were more advantageously provided with chariots and horses, while the Israelites were on foot. |
| 24 | The Lord - Called the angel before, looked - With indignation, upon the Egyptians, and troubled the Egyptians - With terrible winds and lightnings and thunders, Ex 15:10, Psa 77:18,19. Also with terror of mind. |
| 25 | They had driven furiously, but now they drove heavily, and found themselves embarrassed at every step; the way grew deep, their hearts grew sad, their wheels dropt off, and the axle - trees failed. They had been flying upon the back of Israel as the hawk upon the dove; but now they cried, Let us flee from the face of Israel. |
| 26 | And the Lord said unto Moses, Stretch out thy hand over the sea - And give a signal to the waters to close again, as before upon the word of command they had opened to the right and the left. He did so, and immediately the waters returned to their place, and overwhelmed all the host of the Egyptians. Pharaoh and his servants, that had hardened one another in sin, now fell together, and not one escaped. An ancient tradition saith, That Pharaoh's magicians Jannes and Jambres perished with the rest. Now God got him honour upon Pharaoh, a rebel to God, and a slave to his own barbarous passions; perfectly lost to humanity, virtue, and all true honour; here be lies buried in the deep, a perpetual monument of divine justice: here he went down to the pit, though he was the terror of the mighty in the land of the living. |
| 28 | After them - That is, after the Israelites. |
| 30 | And Israel saw the Egyptians dead upon the shore - The Egyptians were very curious in preserving the bodies of their great men, but here the utmost contempt is poured upon all the grandees of Egypt; see how they lie heaps upon heaps, as dung upon the face of the earth. |
| 31 | And Israel feared the Lord, and believed the Lord and his servant Moses - Now they were ashamed of their distrusts and murmurings; and in the mind they were in, they would never again despair of help from heaven; no not in the greatest straits! They would never again quarrel with Moses; nor talk of returning to Egypt. How well were it for us, if we were, always in as good a frame, as we are in sometimes! |
In this chapter,
| 1 | Then sang Moses - Moses composed this song, and sang it with the children of Israel. Doubtless he wrote it by inspiration, and sang it on the spot. By this instance it appears that the singing of psalms, as an act of religious worship, was used in the church of Christ before the giving of the ceremonial law, therefore it is no part of it, nor abolished with it: singing is as much the language of holy joy, as praying is of holy desire. I will sing unto the Lord - All our joy must terminate in God, and all our praises be offered up to him, for he hath triumphed - All that love God triumph in his triumphs. |
| 2 | Israel rejoiceth in God, as their strength, song, and salvation - Happy therefore the people whole God is the Lord: They are weak themselves, but he strengthens them, his grace is their strength: they are oft in sorrow, but in him they have comfort, he is their song: sin and death threaten them, but he is, and will be, their salvation. He is their fathers God - This they take notice of, because being conscious of their own unworthiness, they had reason to think that what God had now done for them was for their fathers sake, Deu 4:37. |
| 3 | The Lord is a man of war - Able to deal with all those that strive with their maker. |
| 4 | He hath cast - With great force, as an arrow out of a bow, so the Hebrew word signifies. |
| 7 | In the greatness of thine excellency - By thy great and excellent power. |
| 8 | With the blast of thy nostrils - By thine anger: The depths were congealed - Stood still, as if they had been frozen: In the heart of the sea - The midst of it. |
| 9 | My lust - My desire both of revenge and gain. |
| 11 | The gods - So called: Idols, or Princes: Glorious in holiness - In justice, mercy and truth: Fearful in praises - To be praised with reverence. |
| 12 | The earth swallowed them - Their dead bodies sunk into the sands on which they were thrown, which sucked them in. |
| 13 | Thou in thy mercy hast led forth the People - Out of the bondage of Egypt, and out of the perils of the Red - sea. Thou hast guided them to thy holy habitation - Thou hast put them into the way to it, and wilt in due time bring them to the end of that way. |
| 17 | Thou shalt bring them in - If he thus bring them out of Egypt, he will bring them into Canaan; for has he begun, and will he not make an end? Thou wilt plant them in the place which thou hast made for thee to dwell in - It is good dwelling where God dwells, in his church on earth, and in his church in heaven. In the mountains - In the mountainous country of Canaan: The sanctuary which thy hands have established - Will as surely establish as if it was done already. |
| 18 | The Lord shall reign for ever and ever - They had now seen an end of Pharaoh's reign, but time itself shall not put a period to Jehovah's reign, which like himself is eternal. |
| 20 | Miriam (or Mary, it is the same name) presided in an assembly of the women, who (according to the common usage of those times) with timbrels and dances, sung this song. Moses led the psalm, and gave it out for the men, and then Miriam for the women. Famous victories were wont to be applauded by the daughters of Israel, 1Sam 18:6,7, so was this. When God brought Israel out of Egypt, it is said, Mic 6:4, he sent before them Moses, Aaron, and Miriam; though we read not of any thing remarkable that Miriam did but this. But those are to be reckoned great blessings to a people, that go before them in praising God. |
| 21 | And Miriam answered them - The men: They sung by turns, or in parts. |
| 23 | The name of it was called Marah - That is, Bitterness. |
| 25 | And he cried unto the Lord - It is the greatest relief of the cares of magistrates and ministers, when those under their charge make them uneasy, that they may have recourse to God by prayer; he is the guide of the church's guides, and to the chief shepherd, the under shepherds must on all occasions apply themselves: And the Lord directed Moses to a tree, which he cast into the waters, and they were made sweet - Some think this wood had a peculiar virtue in it for this purpose, because it is said, God shewed him the tree. God is to be acknowledged, not only in the creating things useful for man, but in discovering their usefulness. But perhaps this was only a sign, and not a means of the cure, no more than the brazen serpent. There he made a statute and an ordinance, and there he proved them - That is, there he put them upon trial, admitted them as probationers for his favour. In short he tells them, Exo 15:26, what he expected from them, and that was, in one word, obedience. They must diligently hearken to his voice, and give ear to his commandments, and must take care, in every thing, to do that which was right in God's sight, and to keep all his statutes. Then I will put none of these diseases upon thee - That is, I will not bring upon thee any of the plagues of Egypt. This intimates, that if they were disobedient, the plagues which they had seen inflicted on their enemies should be brought on them. But if thou wilt be obedient, thou shalt be safe, the threatening is implied, but the promise is expressed, I am the Lord that healeth thee - And will take care of thee wherever thou goest. |
This chapter gives us an account of the victualling of the camp of Israel.
| 1 | A month's provision, it seems, the host of Israel took with them out of Egypt, when they came thence on the 15th day of the first month, which, by the 15th day of the second month, was all spent. |
| 2 | Then the whole congregation murmured against Moses and Aaron - God's viceregents among them. |
| 3 | They so undervalue their deliverance, that they wish, they had died in Egypt, nay, and died by the hand of the Lord too. That is, by some of the plagues which cut off the Egyptians; as if it were not the hand of the Lord, but of Moses only, that brought them into this wilderness. 'Tis common for people to say of that pain, or sickness, which they see not second causes of, It is what pleaseth God, as if that were not so likewise which comes by the hand of man, or some visible accident. We cannot suppose they had any great plenty in Egypt, how largely soever they now talk of the flesh - pots, nor could they fear dying for want in the wilderness while they had their flocks and herds with them; but discontent magnifies what is past, and vilifies what is present, without regard to truth or reason. None talk more absurdly than murmurers. |
| 4 | Man being made out of the earth, his Maker has wisely ordered him food out of the earth, Psa 104:14. But the people of Israel typifying the church of the first - born that are written in heaven, receiving their charters, laws and commissions from heaven, from heaven also they received their food. See what God designed in making this provision for them, that I may prove them whether they will walk in my law or no - Whether they will trust me, and whether they would serve him, and be ever faithful to so good a master. |
| 5 | They shall prepare - Lay up, grind, bake or boil. |
| 6 | The Lord - And not we, (as you suggest) by our own counsel. |
| 10 | The glory of the Lord - An extra - ordinary and sudden brightness. |
| 12 | And ye shall know that I am the Lord your God - This gave proof of his power as the Lord, and his particular favour to them as their God; when God plagued the Egyptians, it was to make them know that he is the Lord; when he provided for the Israelites, it was to make them know that he was their God. |
| 13 | The quails came up, and covered the camp - So tame that they might take up as many of them as they pleased. Next morning he rained manna upon them, which was to be continued to them for their daily bread. |
| 15 | What is this? Manna descended from the clouds. It came down in dew melted, and yet was itself of such a consistency as to serve for nourishing strengthening food, without any thing else: It was pleasant food; the Jews say it was palatable to all, according as their tastes were. It was wholesome food, light of digestion. By this spare and plain diet we are all taught a lesson of temperance, and forbidden to desire dainties and varieties. |
| 16 | An omer - The tenth part of an Ephah: Near six pints, wine - measure. |
| 19 | Let no man leave 'till morning - But let them learn to go to bed and sleep quietly, though they had not a bit of bread in their tent, nor in all their camp, trusting God with the following day to bring them their daily bread. Never was there such a market of provisions as this, where so many hundred thousand men were daily furnished without money, and without price: never was there such an open house kept as God kept in the wilderness for 40 years together, nor such free and plentiful entertainment given. And the same wisdom, power and goodness that now brought food daily out of the clouds, doth in the constant course of nature bring food yearly out of the earth, and gives us all things richly to enjoy. |
| 23 | Here is a plain intimation of the observing a seventh day sabbath, not only before the giving of the law upon mount Sinai, but before the bringing of Israel out of Egypt and therefore from the beginning. If the sabbath had now been first instituted, how could Moses have understood what God said to him, Ex 16:4, concerning a double portion to be gathered on the sixth day, without making any express mention of the sabbath? And how could the people so readily take the hint, Ex 16:22, even to the surprize of the rulers, before Moses had declared that it was done with regard to the sabbath, if they had not had some knowledge of the sabbath before? The setting apart of one day in seven for holy work, and in order to that for holy rest, was a divine appointment ever since God created man upon the earth. |
| 34 | An omer of this manna was laid up in a golden pot as we are told, Heb 9:4, and kept before the testimony, or the ark, when it was afterwards made, The preservation of this manna from waste and corruption, was a standing miracle; and therefore the more proper memorial of this miraculous food. The manna is called spiritual meat, 1Cor 10:3, because it was typical of spiritual blessings. Christ himself is the true manna, the bread of life, of which that was a figure, John 6:49 - 51. The word of God is the manna by which our souls are nourished, Mt 4:4. The comforts of the Spirit are hidden manna, Rev 2:17. These comforts from heaven as the manna did, are the support of the divine life in the soul while we are in the wilderness of this world: it is food for Israelites, for those only that follow the pillar of cloud and fire: it is to be gathered; Christ in the word is to be applied to the soul, and the means of grace used: we must every one of us gather for ourselves. There was manna enough for all, enough for each, and none had too much; so in Christ there is a compleat sufficiency, and no superfluity. But they that did eat manna hungered again, died at last, and with many of them God was not well pleased: whereas they that feed on Christ by faith shall never hunger, and shall die no more, and with them God will be for ever well pleased. The Lord evermore give us this bread! |
In this chapter are recorded,
| 1 | They journeyed according to the commandment of the Lord, led by the pillar of cloud and fire, and yet they came to a place where there was no water for them to drink - We may be in the way of our duty, and yet meet with troubles, which Providence brings us into for the trial of our faith. |
| 5 |
Go on before the people - Though they spake of stoning him. He
must take his rod with him, not to summon some plague to chastise them,
but to fetch water for their supply. O the wonderful patience and
forbearance of God towards provoking sinners! He maintains those that are
at war with him, and reaches out the hand of his bounty to those that lift
up the heel against him. If God had only shewed Moses a fountain of
water in the wilderness, as he did to Hagar, not far from hence,
Gen 21:19, that had been a great favour; but that he might shew his
power as well as his pity, and make it a miracle of mercy, he gave them
water out of a rock. He directed Moses whither to go, appointed him
to take of the elders of Israel with him, to be witnesses of what was
done, ordered him to smite the rock, which he did, and immediately water
came out of it in great abundance, which ran throughout the camp in
streams and rivers, Psa 78:15,16, and followed them wherever they
went in that wilderness: God shewed his care of his people in giving them
water when they wanted it; his own power in fetching it out of a rock, and
put an honour upon Moses in appointing the water to flow out upon his
smiting of the rock. This fair water that came out of the rock is called
honey and oil, Deu 32:13, because the people's thirst made it
doubly pleasant; coming when they were in extreme want. It is probable that
the people digged canals for the conveyance of it, and pools for the
reception of it. Let this direct us to live in a dependance,
|
| 8 | Then Amalek came and fought with Israel - The Amalekites were the posterity of Esau, who hated Jacob because of the birth - right and blessing. They did not boldly front them as a generous enemy, but without any provocation given, basely fell upon their rear, and smote them that were faint and feeble. |
| 9 | I will stand on the top of the hill with the rod of God in my land - See how God qualifies his people for, and calls them to various services for the good of his church; Joshua fights, Moses prays, and both minister to Israel. This rod Moses held up, not so much to Israel as to animate them; as to God by way of appeal to him; Is not the battle the Lord's? Is not he able to help, and engaged to help? Witness this rod! Moses was not only a standard - bearer, but an intercessor, pleading with God for success and victory. |
| 10 | Hur is supposed to have been the husband of Miriam. |
| 11 | And when Moses held vp his hand in prayer (so the Chaldee explains it) Israel prevailed, but when he let down his hand from prayer, Amalek prevailed - To convince Israel that the hand of Moses (with whom they had just now been chiding) contributed more to their safety than their own hands; the success rises and falls, as Moses lifts up or lets down his hand. The church's cause is ordinarily more or less successful, according as the church's friends are more or less fervent in prayer. |
| 13 | Though God gave the victory, yet it is said Joshua discomfited Amalek, because Joshua was a type of Christ, and of the same name, and in him it is that we are more than conquerors. |
| 15 | And Moses built an altar, and called it Jehovah - niffi - The Lord is my banner. The presence and power of Jehovah was the banner under which they were lifted, by which they were animated, and kept together, and therefore which they erected in the day of their triumph. In the name of our God we must always lift up our banners: He that doth all the work should have all the praise. Write this for a memorial - This is the first mention of writing we find in scripture; and perhaps the command was not given till after the writing of the law on tables of stone. |
This chapter is concerning Moses himself, and the affairs of his own family.
| 1 | Jethro to congratulate the happiness of Israel, and particularly the honour of Moses his son - in - law; comes to rejoice with them, as one that had a true respect both for them and for their God. And also to bring Moses's wife and children to him. It seems he had sent them back, probably from the inn where his wife's lothness to have her son circumcised had like to have cost him his life, Ex 4:25. |
| 3 | The name of one was Gershom - A stranger, designing thereby not only a memorial of his own condition, but a memorandum to this son of his, for we are all strangers upon earth. |
| 4 | The name of the other was Eliezer - My God a help: it looks back to his deliverance from Pharaoh, when he made his escape after the slaying of the Egyptian; but if this were the son that was circumcised in the inn, I would rather translate it, The Lord is mine help, and will deliver me from the sword of Pharaoh, which he had reason to expect would be drawn against him, when he was going to fetch Israel out of bondage. |
| 11 | Now know I that JEHOVAH is greater than all gods - That the God of Israel is greater than all pretenders; all deities, that usurp divine honours: he silenceth them, subdues them all, and is himself the only living and true God. He is also higher than all princes and potentates, who also are called gods, and has both an incontestable authority over them, and an irresistible power to control them; he manages them all as he pleaseth, and gets honour upon them how great soever they are. Now know I: he knew it before, but now he knew it better; his faith grew up to a full assurance, upon this fresh evidence; for wherein they dealt proudly - The magicians or idols of Egypt, or Pharaoh and his grandees, opposing God, and setting up in competition with him, he was above them. The magicians were baffled, Pharaoh humbled, his powers broken, and Israel rescued out of their hands. |
| 12 | And Jethro took a burnt offering for God - And probably offered it himself, for he was a priest in Midian, and a worshipper of the true God, and the priesthood was not yet settled in Israel. And they did eat bread before God - Soberly, thankfully, in the fear of God; and their talk such as became saints. Thus we must eat and drink to the glory of God; as those that believe God's eye is upon us. |
| 13 | Moses sat to judge the people - To answer enquiries; to acquaint them with the will of God in doubtful cases, and to explain the laws of God that were already given. |
| 15 | The people came to enquire of God - And happy was it for them that they had such an oracle to consult. Moses was faithful both to him that appointed him, and to them that consulted him, and made them know the statutes of God, and his laws - His business was not to make laws, but to make known God's laws: his place was but that of a servant. |
| 16 | I judge between one and another - And if the people were as quarrelsome one with another as they were with God, he had many causes brought before him, and the more because their trials put them to no expence. |
| 17 | Not good - Not convenient either for thee or them. |
| 19 |
Be thou for them to God - ward - That was an honour which it was
not fit any other should share with him in. Also whatever concerned the
whole congregation must pass through his hand, Ex 18:20.
But, he appointed judges in the several tribes and families, which should
try causes between man and man, and determine them, which would be done
with less noise, and more dispatch than in the general assembly.
Those whose gifts and stations are most eminent may yet be greatly furthered
in their work by the assistance of those that are every way their inferiors.
This is Jethro's advice; but he adds two qualifications to his counsel.
|
| 24 | So Moses hearkened unto the voice of his father - in - law. When he came to consider the thing, he saw the reasonableness of it, and resolved to put it in practice, which he did soon after, when he had received directions from God. Those are not so wise as they would be thought to be, who think themselves too wise to be counselled; for a wise man will hear, and will increase learning, and not slight good counsel, though given by an inferior. |
| 27 | He went into his own land - It is supposed the Kenites mentioned 1Sam 15:6, were the posterity of Jethro, (compare Jud 1:16,) and they are taken under special protection, for the kindness their ancestor shewed to Israel. |
This chapter introduces the giving of the law upon Mount Sinai, which was one of the most sensible appearances of the divine glory that ever was in this lower world. Here are,
| 1 | In the third month after they came out of Egypt. It is computed that the law was given just fifty days after their coming out of Egypt, in remembrance of which the feast of Pentecost was observed the fiftieth day after the passover, and in compliance with which the spirit was poured out upon the apostles, at the feast of Pentecost, fifty days after the death of Christ. Mount Sinai was a place which nature, not art, had made conspicuous, for it was the highest in all that range of mountains. Thus God put contempt upon cities and palaces, setting up his pavilion on the top of a mountain, in a barren desert. It is called Sinai, from the multitude of thorny bushes that over - spread it. |
| 3 | Thus shalt thou say to the house of Jacob, and the children of Israel - The people are called by the names both of Jacob and Israel, to mind them that they who had lately been as low as Jacob when he went to Padan - aram, were now grown as great as God made him when he came from thence, and was called Israel. |
| 4 | Ye have seen what I did unto the Egyptians, and how I bare you on Eagle's wings - An high expression of the wonderful tenderness God shewed for them. It notes great speed; God not only came upon the wing for their deliverance, but he hastened them out, as it were upon the wing. Also that he did it with great ease, with the strength as well as with the swiftness of an eagle. They that faint not, nor are weary, are said to mount up with wings as eagles, Isa 40:31. Especially it notes God's particular care of them, and affection to them. Even Egypt was the nest in which these young ones were first formed as the embryo of a nation: when by the increase of their numbers they grew to some maturity, they were carried out of that nest. I brought you unto myself - They were brought not only into a state of liberty, but into covenant and communion with God. This, God aims at in all the gracious methods of his providence and grace, to bring us back to himself, from whom we have revolted, and to bring us home to himself, in whom alone we can be happy. |
| 5 | Then ye shall be a peculiar treasure to me - He doth not instance in any one particular favour, but expresseth it in that which was inclusive of all happiness, that he would be to them a God in covenant, and they should be to him a people. Nay you shall be a peculiar treasure: not that God was enriched by them, as a man is by his treasure, but he was pleased to value and esteem them as a man doth his treasure; they were precious in his sight. He took them under his special care and protection, as a treasure that is kept under lock and key. He distinguished them from, and dignified them above all people, as a people devoted to him, and to his service. |
| 6 | A kingdom of priests, a holy nation - All the Israelites, if compared with other people, were priests unto God, so near were they to him, so much employed in his immediate service, and such intimate communion they had with him. The tendency of the laws given them was to distinguish them from others, and engage them for God as a holy nation. Thus all believers are, through Christ, mad |