<hi type="bold">5-7. when the Lord shall bring thee--</hi>The passover is here instituted as a permanent festival of the Israelites. It was, however, only a prospective observance; we read of only one celebration of the passover during the protracted sojourn in the wilderness [Nu 9:5]; but on their settlement in the promised land, the season was hallowed as a sacred anniversary [Jos 5:10], in conformity with the directions here given.

5-7. when the Lord shall bring thee-- The passover is here instituted as a permanent festival of the Israelites. It was, however, only a prospective observance; we read of only one celebration of the passover during the protracted sojourn in the wilderness [Nu 9:5]; but on their settlement in the promised land, the season was hallowed as a sacred anniversary [Jos 5:10], in conformity with the directions here given.


<hi type="bold">8. thou shalt show thy son in that day, saying--</hi>The establishment of this and the other sacred festivals presented the best opportunities of instructing the young in a knowledge of His gracious doings to their ancestors in Egypt.

8. thou shalt show thy son in that day, saying-- The establishment of this and the other sacred festivals presented the best opportunities of instructing the young in a knowledge of His gracious doings to their ancestors in Egypt.


<hi type="bold">9. it shall be for a sign unto thee upon thine hand, &c.--</hi>There is no reason to believe that the Oriental tattooing--the custom of staining the hands with the powder of Hennah, as Eastern females now do--is here referred to. Nor is it probable that either this practice or the phylacteries of the Pharisees--parchment scrolls, which were worn on their wrists and foreheads--had so early an existence. The words are to be considered only as a figurative mode of expression.

<hi type="bold">that the Lord's law may be in thy mouth, &c.--</hi>that is, that it may be the subject of frequent conversation and familiar knowledge among the people.

9. it shall be for a sign unto thee upon thine hand, &c.-- There is no reason to believe that the Oriental tattooing--the custom of staining the hands with the powder of Hennah, as Eastern females now do--is here referred to. Nor is it probable that either this practice or the phylacteries of the Pharisees--parchment scrolls, which were worn on their wrists and foreheads--had so early an existence. The words are to be considered only as a figurative mode of expression. that the Lord's law may be in thy mouth, &c.-- that is, that it may be the subject of frequent conversation and familiar knowledge among the people.


<title type="x-s3"><reference osisRef="Exod.13.11-Exod.13.16">Ex 13:11-16</reference>. Firstlings of Beasts.</title>

<hi type="bold">12-13. every firstling, &c.--</hi>the injunction respecting the consecration of the first-born, as here repeated, with some additional circumstances. The firstlings of clean beasts, such as lambs, kids, and calves, if males, were to be devoted to God and employed in sacrifice. Those unclean beasts, as the ass's colt, being unfit for sacrifice, were to be redeemed (<reference osisRef="Num.18.15">Nu 18:15</reference>).

Ex 13:11-16. Firstlings of Beasts. 12-13. every firstling, &c.-- the injunction respecting the consecration of the first-born, as here repeated, with some additional circumstances. The firstlings of clean beasts, such as lambs, kids, and calves, if males, were to be devoted to God and employed in sacrifice. Those unclean beasts, as the ass's colt, being unfit for sacrifice, were to be redeemed (Nu 18:15).


<title type="x-s3"><reference osisRef="Exod.13.17-Exod.13.21">Ex 13:17-21</reference>. Journey from Egypt.</title>

<hi type="bold">17. God led them not through the way of the land of the Philistines, although that was near, &c.--</hi>The shortest and most direct route from Egypt to Palestine was the usual caravan road that leads by Belbeis, El-Arish, to Ascalon and Gaza. The Philistines, who then possessed the latter, would have been sure to dispute their passage, for between them and the Israelites there was a hereditary feud (<reference osisRef="1Chr.7.21">1Ch 7:21</reference>, <reference osisRef="1Chr.7.22">22</reference>); and so early a commencement of hostilities would have discouraged or dismayed the unwarlike band which Moses led. Their faith was to be exercised and strengthened, and from the commencement of their travels we observe the same careful proportion of burdens and trials to their character and state, as the gracious Lord shows to His people still in that spiritual journey of which the former was typical.

Ex 13:17-21. Journey from Egypt. 17. God led them not through the way of the land of the Philistines, although that was near, &c.-- The shortest and most direct route from Egypt to Palestine was the usual caravan road that leads by Belbeis, El-Arish, to Ascalon and Gaza. The Philistines, who then possessed the latter, would have been sure to dispute their passage, for between them and the Israelites there was a hereditary feud (1Ch 7:21, 22); and so early a commencement of hostilities would have discouraged or dismayed the unwarlike band which Moses led. Their faith was to be exercised and strengthened, and from the commencement of their travels we observe the same careful proportion of burdens and trials to their character and state, as the gracious Lord shows to His people still in that spiritual journey of which the former was typical.


<hi type="bold">18. God led the people about, through the way of the wilderness of the Red Sea, &c.--</hi>This wondrous expanse of water is a gulf of the Indian ocean. It was called in Hebrew "the weedy sea," from the forest of marine plants with which it abounds. But the name of the Red Sea is not so easily traced. Some think it was given from its contiguity to the countries of Edom ("red"); others derive it from its coral rocks; while a third class ascribe the origin of the name to an extremely red appearance of the water in some parts, caused by a numberless multitude of very small mollusca. This sea, at its northern extremity, separates into two smaller inlets--the eastern called anciently the Elanitic gulf, now the gulf of Akaba; and the western the Heroopolite gulf, now the gulf of Suez, which, there can be no doubt, extended much more to the north anciently than it does now. It was toward the latter the Israelites marched.

<hi type="bold">went up harnessed--</hi>that is, girded, equipped for a long journey. (See <reference osisRef="Ps.105.37">Psa 105:37</reference>). The Margin renders it "five in a rank," meaning obviously five large divisions, under five presiding officers, according to the usages of all caravans; and a spectacle of such a mighty and motley multitude must have presented an imposing appearance, and its orderly progress could have been effected only by the superintending influence of God.

18. God led the people about, through the way of the wilderness of the Red Sea, &c.-- This wondrous expanse of water is a gulf of the Indian ocean. It was called in Hebrew "the weedy sea," from the forest of marine plants with which it abounds. But the name of the Red Sea is not so easily traced. Some think it was given from its contiguity to the countries of Edom ("red"); others derive it from its coral rocks; while a third class ascribe the origin of the name to an extremely red appearance of the water in some parts, caused by a numberless multitude of very small mollusca. This sea, at its northern extremity, separates into two smaller inlets--the eastern called anciently the Elanitic gulf, now the gulf of Akaba; and the western the Heroopolite gulf, now the gulf of Suez, which, there can be no doubt, extended much more to the north anciently than it does now. It was toward the latter the Israelites marched. went up harnessed-- that is, girded, equipped for a long journey. (See Psa 105:37). The Margin renders it "five in a rank," meaning obviously five large divisions, under five presiding officers, according to the usages of all caravans; and a spectacle of such a mighty and motley multitude must have presented an imposing appearance, and its orderly progress could have been effected only by the superintending influence of God.


<hi type="bold">19. Moses took the bones of Joseph with him--</hi>in fulfilment of the oath he exacted from his brethren (<reference osisRef="Gen.50.25">Ge 50:25</reference>, <reference osisRef="Gen.50.26">26</reference>). The remains of the other patriarchs (not noticed from their obscurity) were also carried out of Egypt (<reference osisRef="Acts.7.15">Ac 7:15</reference>, <reference osisRef="Acts.7.16">16</reference>); and there would be no difficulty as to the means of conveyance--a few camels bearing these precious relics would give a true picture of Oriental customs, such as is still to be seen in the immense pilgrimages to Mecca.

19. Moses took the bones of Joseph with him-- in fulfilment of the oath he exacted from his brethren (Ge 50:25, 26). The remains of the other patriarchs (not noticed from their obscurity) were also carried out of Egypt (Ac 7:15, 16); and there would be no difficulty as to the means of conveyance--a few camels bearing these precious relics would give a true picture of Oriental customs, such as is still to be seen in the immense pilgrimages to Mecca.


<hi type="bold">20. encamped in Etham--</hi>This place is supposed by the most intelligent travellers to be the modern Ajrud, where is a watering-place, and which is the third stage of the pilgrim-caravans to Mecca. "It is remarkable that either of the different routes eastward from Heliopolis, or southward from Heroopolis, equally admit of Ajrud being Etham. It is twelve miles northwest from Suez, and is literally on the edge of the desert" [Pictorial Bible].

20. encamped in Etham-- This place is supposed by the most intelligent travellers to be the modern Ajrud, where is a watering-place, and which is the third stage of the pilgrim-caravans to Mecca. "It is remarkable that either of the different routes eastward from Heliopolis, or southward from Heroopolis, equally admit of Ajrud being Etham. It is twelve miles northwest from Suez, and is literally on the edge of the desert" [Pictorial Bible].


<hi type="bold">21-22. the Lord went before them--</hi>by a visible token of His presence, the Shekinah, in a majestic cloud (<reference osisRef="Ps.78.14">Psa 78:14</reference>; <reference osisRef="Neh.9.12">Ne 9:12</reference>; <reference osisRef="1Cor.10.1">1Co 10:1</reference>), called "the angel of God" (<reference osisRef="Exod.14.19">Ex 14:19</reference>; <reference osisRef="Exod.23.20-Exod.23.23">23:20-23</reference>; <reference osisRef="Ps.99.6">Psa 99:6</reference>, <reference osisRef="Ps.99.7">7</reference>; <reference osisRef="Isa.63.8">Is 63:8</reference>, <reference osisRef="Isa.63.9">9</reference>). <chapter eID="Exod.13"/>

21-22. the Lord went before them-- by a visible token of His presence, the Shekinah, in a majestic cloud (Psa 78:14; Ne 9:12; 1Co 10:1), called "the angel of God" (Ex 14:19; 23:20-23; Psa 99:6, 7; Is 63:8, 9).


<title type="x-s2">CHAPTER 14</title> <title type="x-s3"><reference osisRef="Exod.14.1-Exod.14.31">Ex 14:1-31</reference>. God Instructs the Israelites as to Their Journey.</title>

<hi type="bold">2. Speak unto the children of Israel, that they turn and encamp--</hi>The Israelites had now completed their three days' journey, and at Etham the decisive step would have to be taken whether they would celebrate their intended feast and return, or march onwards by the head of the Red Sea into the desert, with a view to a final departure. They were already on the borders of the desert, and a short march would have placed them beyond the reach of pursuit, as the chariots of Egypt could have made little progress over dry and yielding sand. But at Etham, instead of pursuing their journey eastward with the sea on their right, they were suddenly commanded to diverge to the south, keeping the gulf on their left; a route which not only detained them lingering on the confines of Egypt, but, in adopting it, they actually turned their backs on the land of which they had set out to obtain the possession. A movement so unexpected, and of which the ultimate design was carefully concealed, could not but excite the astonishment of all, even of Moses himself, although, from his implicit faith in the wisdom and power of his heavenly Guide, he obeyed. The object was to entice Pharaoh to pursue, in order that the moral effect, which the judgments on Egypt had produced in releasing God's people from bondage, might be still further extended over the nations by the awful events transacted at the Red Sea.

<hi type="bold">Pi-hahiroth--</hi>the mouth of the defile, or pass--a description well suited to that of Bedea, which extended from the Nile and opens on the shore of the Red Sea.

<hi type="bold">Migdol--</hi>a fortress or citadel.

<hi type="bold">Baal-zephon--</hi>some marked site on the opposite or eastern coast.

CHAPTER 14 Ex 14:1-31. God Instructs the Israelites as to Their Journey. 2. Speak unto the children of Israel, that they turn and encamp-- The Israelites had now completed their three days' journey, and at Etham the decisive step would have to be taken whether they would celebrate their intended feast and return, or march onwards by the head of the Red Sea into the desert, with a view to a final departure. They were already on the borders of the desert, and a short march would have placed them beyond the reach of pursuit, as the chariots of Egypt could have made little progress over dry and yielding sand. But at Etham, instead of pursuing their journey eastward with the sea on their right, they were suddenly commanded to diverge to the south, keeping the gulf on their left; a route which not only detained them lingering on the confines of Egypt, but, in adopting it, they actually turned their backs on the land of which they had set out to obtain the possession. A movement so unexpected, and of which the ultimate design was carefully concealed, could not but excite the astonishment of all, even of Moses himself, although, from his implicit faith in the wisdom and power of his heavenly Guide, he obeyed. The object was to entice Pharaoh to pursue, in order that the moral effect, which the judgments on Egypt had produced in releasing God's people from bondage, might be still further extended over the nations by the awful events transacted at the Red Sea. Pi-hahiroth-- the mouth of the defile, or pass--a description well suited to that of Bedea, which extended from the Nile and opens on the shore of the Red Sea. Migdol-- a fortress or citadel. Baal-zephon-- some marked site on the opposite or eastern coast.


<hi type="bold">3. the wilderness hath shut them in--</hi>Pharaoh, who would eagerly watch their movements, was now satisfied that they were meditating flight, and he naturally thought from the error into which they appeared to have fallen by entering that defile, he could intercept them. He believed them now entirely in his power, the mountain chain being on one side, the sea on the other, so that, if he pursued them in the rear, escape seemed impossible.

3. the wilderness hath shut them in-- Pharaoh, who would eagerly watch their movements, was now satisfied that they were meditating flight, and he naturally thought from the error into which they appeared to have fallen by entering that defile, he could intercept them. He believed them now entirely in his power, the mountain chain being on one side, the sea on the other, so that, if he pursued them in the rear, escape seemed impossible.


<hi type="bold">5. the heart of Pharaoh and of his servants was turned against the people, &c.--</hi>Alas, how soon the obduracy of this reprobate king reappears! He had been convinced, but not converted--overawed, but not sanctified by the appalling judgments of heaven. He bitterly repented of what he now thought a hasty concession. Pride and revenge, the honor of his kingdom, and the interests of his subjects, all prompted him to recall his permission to reclaim those runaway slaves and force them to their wonted labor. Strange that he should yet allow such considerations to obliterate or outweigh all his painful experience of the danger of oppressing that people. But those whom the Lord has doomed to destruction are first infatuated by sin.

5. the heart of Pharaoh and of his servants was turned against the people, &c.-- Alas, how soon the obduracy of this reprobate king reappears! He had been convinced, but not converted--overawed, but not sanctified by the appalling judgments of heaven. He bitterly repented of what he now thought a hasty concession. Pride and revenge, the honor of his kingdom, and the interests of his subjects, all prompted him to recall his permission to reclaim those runaway slaves and force them to their wonted labor. Strange that he should yet allow such considerations to obliterate or outweigh all his painful experience of the danger of oppressing that people. But those whom the Lord has doomed to destruction are first infatuated by sin.


<hi type="bold">6-7. he made ready his chariot--</hi>His preparations for an immediate and hot pursuit are here described: A difference is made between "the chosen chariots" and "the chariots of Egypt." The first evidently composed the king's guard, amounting to six hundred, and they are called "chosen," literally, "third men"; three men being allotted to each chariot, the charioteer and two warriors. As to "the chariots of Egypt," the common cars contained only two persons, one for driving and the other for fighting; sometimes only one person was in the chariot, the driver lashed the reins round his body and fought; infantry being totally unsuitable for a rapid pursuit, and the Egyptians having had no cavalry, the word "riders" is in the grammatical connection applied to war chariots employed, and these were of light construction, open behind, and hung on small wheels.

6-7. he made ready his chariot-- His preparations for an immediate and hot pursuit are here described: A difference is made between "the chosen chariots" and "the chariots of Egypt." The first evidently composed the king's guard, amounting to six hundred, and they are called "chosen," literally, "third men"; three men being allotted to each chariot, the charioteer and two warriors. As to "the chariots of Egypt," the common cars contained only two persons, one for driving and the other for fighting; sometimes only one person was in the chariot, the driver lashed the reins round his body and fought; infantry being totally unsuitable for a rapid pursuit, and the Egyptians having had no cavalry, the word "riders" is in the grammatical connection applied to war chariots employed, and these were of light construction, open behind, and hung on small wheels.


<hi type="bold">10. when Pharaoh drew nigh, the children of Israel lifted up their eyes--</hi>The great consternation of the Israelites is somewhat astonishing, considering their vast superiority in numbers, but their deep dismay and absolute despair at the sight of this armed host receives a satisfactory explanation from the fact that the civilized state of Egyptian society required the absence of all arms, except when they were on service. If the Israelites were entirely unarmed at their departure, they could not think of making any resistance [Wilkinson and Hengstenberg].

10. when Pharaoh drew nigh, the children of Israel lifted up their eyes-- The great consternation of the Israelites is somewhat astonishing, considering their vast superiority in numbers, but their deep dismay and absolute despair at the sight of this armed host receives a satisfactory explanation from the fact that the civilized state of Egyptian society required the absence of all arms, except when they were on service. If the Israelites were entirely unarmed at their departure, they could not think of making any resistance [Wilkinson and Hengstenberg].


<hi type="bold">13-14. Moses said, ... Fear ye not, stand still, and see the salvation of the Lord--</hi>Never, perhaps, was the fortitude of a man so severely tried as that of the Hebrew leader in this crisis, exposed as he was to various and inevitable dangers, the most formidable of which was the vengeance of a seditious and desperate multitude; but his meek, unruffled, magnanimous composure presents one of the sublimest examples of moral courage to be found in history. And whence did his courage arise? He saw the miraculous cloud still accompanying them, and his confidence arose solely from the hope of a divine interposition, although, perhaps, he might have looked for the expected deliverance in every quarter, rather than in the direction of the sea.

13-14. Moses said,... Fear ye not, stand still, and see the salvation of the Lord-- Never, perhaps, was the fortitude of a man so severely tried as that of the Hebrew leader in this crisis, exposed as he was to various and inevitable dangers, the most formidable of which was the vengeance of a seditious and desperate multitude; but his meek, unruffled, magnanimous composure presents one of the sublimest examples of moral courage to be found in history. And whence did his courage arise? He saw the miraculous cloud still accompanying them, and his confidence arose solely from the hope of a divine interposition, although, perhaps, he might have looked for the expected deliverance in every quarter, rather than in the direction of the sea.


15-18. the Lord said unto Moses, Wherefore criest thou unto me? <hi type="bold">&c.--</hi>When in answer to his prayers, he received the divine command to go forward, he no longer doubted by what kind of miracle the salvation of his mighty charge was to be effected.

15-18. the Lord said unto Moses, Wherefore criest thou unto me? &c.-- When in answer to his prayers, he received the divine command to go forward, he no longer doubted by what kind of miracle the salvation of his mighty charge was to be effected.


<hi type="bold">19. the angel of God--</hi>that is, the pillar of cloud [see on Ex 13:21]. The slow and silent movement of that majestic column through the air, and occupying a position behind them must have excited the astonishment of the Israelites (<reference osisRef="Isa.58.8">Is 58:8</reference>). It was an effectual barrier between them and their pursuers, not only protecting them, but concealing their movements. Thus, the same cloud produced light (a symbol of favor) to the people of God, and darkness (a symbol of wrath) to their enemies (compare <reference osisRef="2Cor.2.16">2Co 2:16</reference>).

19. the angel of God-- that is, the pillar of cloud [see on Ex 13:21]. The slow and silent movement of that majestic column through the air, and occupying a position behind them must have excited the astonishment of the Israelites (Is 58:8). It was an effectual barrier between them and their pursuers, not only protecting them, but concealing their movements. Thus, the same cloud produced light (a symbol of favor) to the people of God, and darkness (a symbol of wrath) to their enemies (compare 2Co 2:16).


<hi type="bold">21. Moses stretched out his hand, &c.--</hi>The waving of the rod was of great importance on this occasion to give public attestation in the presence of the assembled Israelites, both to the character of Moses and the divine mission with which he was charged.

<hi type="bold">the Lord caused ... a strong east wind all that night--</hi>Suppose a mere ebb tide caused by the wind, raising the water to a great height on one side, still as there was not only "dry land," but, according to the tenor of the sacred narrative, a wall on the right hand and on the left [Ex 14:22], it would be impossible on the hypothesis of such a natural cause to rear the wall on the other. The idea of divine interposition, therefore, is imperative; and, assuming the passage to have been made at Mount Attakah, or at the mouth of Wady Tawarik, an east wind would cut the sea in that line. The Hebrew word kedem, however, rendered in our translation, "east," means, in its primary signification, previous; so that this verse might, perhaps, be rendered, "the Lord caused the sea to go back by a strong previous wind all that night"; a rendering which would remove the difficulty of supposing the host of Israel marched over on the sand, in the teeth of a rushing column of wind, strong enough to heap up the waters as a wall on each side of a dry path, and give the intelligible narrative of divine interference.

21. Moses stretched out his hand, &c.-- The waving of the rod was of great importance on this occasion to give public attestation in the presence of the assembled Israelites, both to the character of Moses and the divine mission with which he was charged. the Lord caused... a strong east wind all that night-- Suppose a mere ebb tide caused by the wind, raising the water to a great height on one side, still as there was not only "dry land," but, according to the tenor of the sacred narrative, a wall on the right hand and on the left [Ex 14:22], it would be impossible on the hypothesis of such a natural cause to rear the wall on the other. The idea of divine interposition, therefore, is imperative; and, assuming the passage to have been made at Mount Attakah, or at the mouth of Wady Tawarik, an east wind would cut the sea in that line. The Hebrew word kedem, however, rendered in our translation, "east," means, in its primary signification, previous; so that this verse might, perhaps, be rendered, "the Lord caused the sea to go back by a strong previous wind all that night"; a rendering which would remove the difficulty of supposing the host of Israel marched over on the sand, in the teeth of a rushing column of wind, strong enough to heap up the waters as a wall on each side of a dry path, and give the intelligible narrative of divine interference.


<hi type="bold">22. the children of Israel went into the midst of the sea, &c.--</hi>It is highly probable that Moses, along with Aaron, first planted his footsteps on the untrodden sand, encouraging the people to follow him without fear of the treacherous walls; and when we take into account the multitudes that followed him, the immense number who through infancy and old age were incapable of hastening their movements, together with all the appurtenances of the camp, the strong and steadfast character of the leaders' faith was strikingly manifested (<reference osisRef="Josh.2.10">Jos 2:10</reference>; 4:23; <reference osisRef="Ps.66.6">Psa 66:6</reference>; <reference osisRef="Ps.74.13">74:13</reference>; <reference osisRef="Ps.106.9">106:9</reference>; <reference osisRef="Ps.136.13">136:13</reference>; <reference osisRef="Isa.63.11-Isa.63.13">Is 63:11-13</reference>; <reference osisRef="1Cor.10.1">1Co 10:1</reference>; <reference osisRef="Heb.11.29">He 11:29</reference>).

22. the children of Israel went into the midst of the sea, &c.-- It is highly probable that Moses, along with Aaron, first planted his footsteps on the untrodden sand, encouraging the people to follow him without fear of the treacherous walls; and when we take into account the multitudes that followed him, the immense number who through infancy and old age were incapable of hastening their movements, together with all the appurtenances of the camp, the strong and steadfast character of the leaders' faith was strikingly manifested (Jos 2:10; 4:23; Psa 66:6; 74:13; 106:9; 136:13; Is 63:11-13; 1Co 10:1; He 11:29).


<hi type="bold">23. the Egyptians pursued, and went in after them to the midst of the sea--</hi>From the darkness caused by the intercepting cloud, it is probable that they were not aware on what ground they were driving: they heard the sound of the fugitives before them, and they pushed on with the fury of the avengers of blood, without dreaming that they were on the bared bed of the sea.

23. the Egyptians pursued, and went in after them to the midst of the sea-- From the darkness caused by the intercepting cloud, it is probable that they were not aware on what ground they were driving: they heard the sound of the fugitives before them, and they pushed on with the fury of the avengers of blood, without dreaming that they were on the bared bed of the sea.


<hi type="bold">24-25. Lord looked ... through ... the cloud, and troubled them--</hi>We suppose the fact to have been that the side of the pillar of cloud towards the Egyptians was suddenly, and for a few moments, illuminated with a blaze of light, which, coming as it were in a refulgent flash upon the dense darkness which had preceded, so frightened the horses of the pursuers that they rushed confusedly together and became unmanageable. "Let us flee," was the cry that resounded through the broken and trembling ranks, but it was too late; all attempts at flight were vain [Bush].

24-25. Lord looked... through... the cloud, and troubled them-- We suppose the fact to have been that the side of the pillar of cloud towards the Egyptians was suddenly, and for a few moments, illuminated with a blaze of light, which, coming as it were in a refulgent flash upon the dense darkness which had preceded, so frightened the horses of the pursuers that they rushed confusedly together and became unmanageable. "Let us flee," was the cry that resounded through the broken and trembling ranks, but it was too late; all attempts at flight were vain [Bush].


<hi type="bold">27. Moses stretched forth his hand over the sea, &c.--</hi>What circumstances could more clearly demonstrate the miraculous character of this transaction than that at the waving of Moses' rod, the dividing waters left the channel dry, and on his making the same motion on the opposite side, they returned, commingling with instantaneous fury? Is such the character of any ebb tide?

27. Moses stretched forth his hand over the sea, &c.-- What circumstances could more clearly demonstrate the miraculous character of this transaction than that at the waving of Moses' rod, the dividing waters left the channel dry, and on his making the same motion on the opposite side, they returned, commingling with instantaneous fury? Is such the character of any ebb tide?


<hi type="bold">28. there remained not so much as one of them--</hi>It is surprising that, with such a declaration, some intelligent writers can maintain there is no evidence of the destruction of Pharaoh himself (<reference osisRef="Ps.106.11">Psa 106:11</reference>).

28. there remained not so much as one of them-- It is surprising that, with such a declaration, some intelligent writers can maintain there is no evidence of the destruction of Pharaoh himself (Psa 106:11).


<hi type="bold">30. Israel saw the Egyptians dead upon the sea-shore, &c.--</hi>The tide threw them up and left multitudes of corpses on the beach; a result that brought greater infamy on the Egyptians, but that tended, on the other hand, to enhance the triumph of the Israelites, and doubtless enriched them with arms, which they had not before. The locality of this famous passage has not yet been, and probably never will be, satisfactorily fixed. Some place it in the immediate neighborhood of Suez; where, they say, the part of the sea is most likely to be affected by "a strong east wind" [Ex 14:21]; where the road from the defile of Migdol (now Muktala) leads directly to this point; and where the sea, not above two miles broad, could be crossed in a short time. The vast majority, however, who have examined the spot, reject this opinion, and fix the passage, as does local tradition, about ten or twelve miles further down the shore at Wady Tawarik. "The time of the miracle was the whole night, at the season of the year, too, when the night would be about its average length. The sea at that point extends from six and a half to eight miles in breadth. There was thus ample time for the passage of the Israelites from any part of the valley, especially considering their excitement and animation by the gracious and wonderful interposition of Providence in their behalf" [Wilson]. <chapter eID="Exod.14"/>

30. Israel saw the Egyptians dead upon the sea-shore, &c.-- The tide threw them up and left multitudes of corpses on the beach; a result that brought greater infamy on the Egyptians, but that tended, on the other hand, to enhance the triumph of the Israelites, and doubtless enriched them with arms, which they had not before. The locality of this famous passage has not yet been, and probably never will be, satisfactorily fixed. Some place it in the immediate neighborhood of Suez; where, they say, the part of the sea is most likely to be affected by "a strong east wind" [Ex 14:21]; where the road from the defile of Migdol (now Muktala) leads directly to this point; and where the sea, not above two miles broad, could be crossed in a short time. The vast majority, however, who have examined the spot, reject this opinion, and fix the passage, as does local tradition, about ten or twelve miles further down the shore at Wady Tawarik. "The time of the miracle was the whole night, at the season of the year, too, when the night would be about its average length. The sea at that point extends from six and a half to eight miles in breadth. There was thus ample time for the passage of the Israelites from any part of the valley, especially considering their excitement and animation by the gracious and wonderful interposition of Providence in their behalf" [Wilson].


<title type="x-s2">CHAPTER 15</title> <title type="x-s3"><reference osisRef="Exod.15.1-Exod.15.27">Ex 15:1-27</reference>. Song of Moses.</title>

<hi type="bold">1. Then sang Moses and the children of Israel--</hi>The scene of this thanksgiving song is supposed to have been at the landing place on the eastern shore of the Red Sea, at Ayoun Musa, "the fountains of Moses." They are situated somewhat farther northward along the shore than the opposite point from which the Israelites set out. But the line of the people would be extended during the passage, and one extremity of it would reach as far north as these fountains, which would supply them with water on landing. The time when it was sung is supposed to have been the morning after the passage. This song is, by some hundred years, the oldest poem in the world. There is a sublimity and beauty in the language that is unexampled. But its unrivalled superiority arises not solely from the splendor of the diction. Its poetical excellencies have often drawn forth the admiration of the best judges, while the character of the event commemorated, and its being prompted by divine inspiration, contribute to give it an interest and sublimity peculiar to itself.

<hi type="bold">I will sing unto the Lord, for he hath triumphed gloriously--</hi>Considering the state of servitude in which they had been born and bred, and the rude features of character which their subsequent history often displays, it cannot be supposed that the children of Israel generally were qualified to commit to memory or to appreciate the beauties of this inimitable song. But they might perfectly understand its pervading strain of sentiment; and, with the view of suitably improving the occasion, it was thought necessary that all, old and young, should join their united voices in the rehearsal of its words. As every individual had cause, so every individual gave utterance to his feelings of gratitude.

CHAPTER 15 Ex 15:1-27. Song of Moses. 1. Then sang Moses and the children of Israel-- The scene of this thanksgiving song is supposed to have been at the landing place on the eastern shore of the Red Sea, at Ayoun Musa, "the fountains of Moses." They are situated somewhat farther northward along the shore than the opposite point from which the Israelites set out. But the line of the people would be extended during the passage, and one extremity of it would reach as far north as these fountains, which would supply them with water on landing. The time when it was sung is supposed to have been the morning after the passage. This song is, by some hundred years, the oldest poem in the world. There is a sublimity and beauty in the language that is unexampled. But its unrivalled superiority arises not solely from the splendor of the diction. Its poetical excellencies have often drawn forth the admiration of the best judges, while the character of the event commemorated, and its being prompted by divine inspiration, contribute to give it an interest and sublimity peculiar to itself. I will sing unto the Lord, for he hath triumphed gloriously-- Considering the state of servitude in which they had been born and bred, and the rude features of character which their subsequent history often displays, it cannot be supposed that the children of Israel generally were qualified to commit to memory or to appreciate the beauties of this inimitable song. But they might perfectly understand its pervading strain of sentiment; and, with the view of suitably improving the occasion, it was thought necessary that all, old and young, should join their united voices in the rehearsal of its words. As every individual had cause, so every individual gave utterance to his feelings of gratitude.


<hi type="bold">20. Miriam the prophetess--</hi>so called from her receiving divine revelations (<reference osisRef="Num.12.1">Nu 12:1</reference>; <reference osisRef="Mic.6.4">Mi 6:4</reference>), but in this instance principally from her being eminently skilled in music, and in this sense the word "prophecy" is sometimes used in Scripture (<reference osisRef="1Chr.25.1">1Ch 25:1</reference>; <reference osisRef="1Cor.11.5">1Co 11:5</reference>).

<hi type="bold">took a timbrel--</hi>or "tabret"--a musical instrument in the form of a hoop, edged round with rings or pieces of brass to make a jingling noise and covered over with tightened parchment like a drum. It was beat with the fingers, and corresponds to our tambourine.

<hi type="bold">all the women went out after her with timbrels and with dances--</hi>We shall understand this by attending to the modern customs of the East, where the dance--a slow, grave, and solemn gesture, generally accompanied with singing and the sound of the timbrel, is still led by the principal female of the company, the rest imitating her movements and repeating the words of the song as they drop from her lips.

20. Miriam the prophetess-- so called from her receiving divine revelations (Nu 12:1; Mi 6:4), but in this instance principally from her being eminently skilled in music, and in this sense the word "prophecy" is sometimes used in Scripture (1Ch 25:1; 1Co 11:5). took a timbrel-- or "tabret"--a musical instrument in the form of a hoop, edged round with rings or pieces of brass to make a jingling noise and covered over with tightened parchment like a drum. It was beat with the fingers, and corresponds to our tambourine. all the women went out after her with timbrels and with dances-- We shall understand this by attending to the modern customs of the East, where the dance--a slow, grave, and solemn gesture, generally accompanied with singing and the sound of the timbrel, is still led by the principal female of the company, the rest imitating her movements and repeating the words of the song as they drop from her lips.


<hi type="bold">21. Miriam answered them--</hi>"them" in the Hebrew is masculine, so that Moses probably led the men and Miriam the women--the two bands responding alternately, and singing the first verse as a chorus.

21. Miriam answered them-- "them" in the Hebrew is masculine, so that Moses probably led the men and Miriam the women--the two bands responding alternately, and singing the first verse as a chorus.


<hi type="bold">22. wilderness of Shur--</hi>comprehending all the western part of Arabia-Petræa. The desert of Etham was a part of it, extending round the northern portion of the Red Sea, and a considerable distance along its eastern shore; whereas the "wilderness of Shur" (now Sudhr) was the designation of all the desert region of Arabia-Petræa that lay next to Palestine.

22. wilderness of Shur-- comprehending all the western part of Arabia-Petræa. The desert of Etham was a part of it, extending round the northern portion of the Red Sea, and a considerable distance along its eastern shore; whereas the "wilderness of Shur" (now Sudhr) was the designation of all the desert region of Arabia-Petræa that lay next to Palestine.


<hi type="bold">23. when they came to Marah, they could not drink of the waters--</hi>Following the general route of all travellers southward, between the sea and the tableland of the Tih ("valley of wandering"), Marah is almost universally believed to be what is now called Howarah, in Wady Amarah, about thirty miles from the place where the Israelites landed on the eastern shore of the Red Sea--a distance quite sufficient for their march of three days. There is no other perennial spring in the intermediate space. The water still retains its ancient character, and has a bad name among the Arabs, who seldom allow their camels to partake of it.

23. when they came to Marah, they could not drink of the waters-- Following the general route of all travellers southward, between the sea and the tableland of the Tih ("valley of wandering"), Marah is almost universally believed to be what is now called Howarah, in Wady Amarah, about thirty miles from the place where the Israelites landed on the eastern shore of the Red Sea--a distance quite sufficient for their march of three days. There is no other perennial spring in the intermediate space. The water still retains its ancient character, and has a bad name among the Arabs, who seldom allow their camels to partake of it.


<hi type="bold">25. the Lord showed him a tree, which when he had cast into the waters, the waters were made sweet--</hi>Some travellers have pronounced this to be the Elvah of the Arabs--a shrub in form and flower resembling our hawthorn; others, the berries of the Ghurkhud--a bush found growing around all brackish fountains. But neither of these shrubs are known by the natives to possess such natural virtues. It is far more likely that God miraculously endowed some tree with the property of purifying the bitter water--a tree employed as the medium, but the sweetening was not dependent upon the nature or quality of the tree, but the power of God (compare <reference osisRef="John.9.6">Joh 9:6</reference>). And hence the "statute and ordinance" that followed, which would have been singularly inopportune if no miracle had been wrought.

<hi type="bold">and there he proved them--</hi>God now brought the Israelites into circumstances which would put their faith and obedience to the test (compare <reference osisRef="Gen.22.1">Ge 22:1</reference>).

25. the Lord showed him a tree, which when he had cast into the waters, the waters were made sweet-- Some travellers have pronounced this to be the Elvah of the Arabs--a shrub in form and flower resembling our hawthorn; others, the berries of the Ghurkhud--a bush found growing around all brackish fountains. But neither of these shrubs are known by the natives to possess such natural virtues. It is far more likely that God miraculously endowed some tree with the property of purifying the bitter water--a tree employed as the medium, but the sweetening was not dependent upon the nature or quality of the tree, but the power of God (compare Joh 9:6). And hence the "statute and ordinance" that followed, which would have been singularly inopportune if no miracle had been wrought. and there he proved them-- God now brought the Israelites into circumstances which would put their faith and obedience to the test (compare Ge 22:1).


<hi type="bold">27. they came to Elim, where were twelve wells of water--</hi>supposed to be what is now called Wady-Ghurandel, the most extensive watercourse in the western desert--an oasis, adorned with a great variety of trees, among which the palm is still conspicuous, and fertilized by a copious stream. It is estimated to be a mile in breadth, but stretching out far to the northeast. After the weary travel through the desert, this must have appeared a most delightful encampment from its shade and verdure, as well as from its abundant supply of sweet water for the thirsty multitude. The palm is called "the tree of the desert," as its presence is always a sign of water. The palms in this spot are greatly increased in number, but the wells are diminished. <chapter eID="Exod.15"/>

27. they came to Elim, where were twelve wells of water-- supposed to be what is now called Wady-Ghurandel, the most extensive watercourse in the western desert--an oasis, adorned with a great variety of trees, among which the palm is still conspicuous, and fertilized by a copious stream. It is estimated to be a mile in breadth, but stretching out far to the northeast. After the weary travel through the desert, this must have appeared a most delightful encampment from its shade and verdure, as well as from its abundant supply of sweet water for the thirsty multitude. The palm is called "the tree of the desert," as its presence is always a sign of water. The palms in this spot are greatly increased in number, but the wells are diminished.


<title type="x-s2">CHAPTER 16</title> <title type="x-s3"><reference osisRef="Exod.16.1-Exod.16.36">Ex 16:1-36</reference>. Murmurs for Want of Bread.</title>

<hi type="bold">1. they took their journey from Elim--</hi>where they had remained several days.

<hi type="bold">came unto the wilderness of Sin--</hi>It appears from <reference osisRef="Num.32.1-Num.32.42">Nu 32:1-42</reference>, that several stations are omitted in this historical notice of the journey. This passage represents the Israelites as advanced into the great plain, which, beginning near El-Murkah, extends with a greater or less breadth to almost the extremity of the peninsula. In its broadest part northward of Tur it is called El-Kaa, which is probably the desert of Sin [Robinson].

CHAPTER 16 Ex 16:1-36. Murmurs for Want of Bread. 1. they took their journey from Elim-- where they had remained several days. came unto the wilderness of Sin-- It appears from Nu 32:1-42, that several stations are omitted in this historical notice of the journey. This passage represents the Israelites as advanced into the great plain, which, beginning near El-Murkah, extends with a greater or less breadth to almost the extremity of the peninsula. In its broadest part northward of Tur it is called El-Kaa, which is probably the desert of Sin [Robinson].


<hi type="bold">2. the whole congregation ... murmured against Moses and Aaron--</hi>Modern travellers through the desert of Sinai are accustomed to take as much as is sufficient for the sustenance of men and beasts during forty days. The Israelites having been rather more than a month on their journey, their store of corn or other provisions was altogether or nearly exhausted; and there being no prospect of procuring any means of subsistence in the desert, except some wild olives and wild honey (<reference osisRef="Deut.32.13">De 32:13</reference>), loud complaints were made against the leaders.

2. the whole congregation... murmured against Moses and Aaron-- Modern travellers through the desert of Sinai are accustomed to take as much as is sufficient for the sustenance of men and beasts during forty days. The Israelites having been rather more than a month on their journey, their store of corn or other provisions was altogether or nearly exhausted; and there being no prospect of procuring any means of subsistence in the desert, except some wild olives and wild honey (De 32:13), loud complaints were made against the leaders.


<hi type="bold">3. Would to God we had died by the hand of the Lord in the land of Egypt--</hi>How unreasonable and absurd the charge against Moses and Aaron! <hi type="bold">how ungrateful and impious against God! After all their experience of the divine wisdom, goodness, and power, we pause and wonder over the sacred narrative of their hardness and unbelief. But the expression of feeling is contagious in so vast a multitude, and there is a feeling of solitude and despondency in the desert which numbers cannot dispel; and besides, we must remember that they were men engrossed with the present--</hi>that the Comforter was not then given--and that they were destitute of all visible means of sustenance and cut off from every visible comfort, with only the promises of an unseen God to look to as the ground of their hope. And though we may lament they should tempt God in the wilderness and freely admit their sin in so doing, we can be at no loss for a reason why those who had all their lives been accustomed to walk by sight should, in circumstances of unparalleled difficulty and perplexity, find it hard to walk by faith. Do not even we find it difficult to walk by faith through the wilderness of this world, though in the light of a clearer revelation, and under a nobler leader than Moses? [Fisk]. (See <reference osisRef="1Cor.10.11">1Co 10:11</reference>, <reference osisRef="1Cor.10.12">12</reference>).

3. Would to God we had died by the hand of the Lord in the land of Egypt-- How unreasonable and absurd the charge against Moses and Aaron! how ungrateful and impious against God! After all their experience of the divine wisdom, goodness, and power, we pause and wonder over the sacred narrative of their hardness and unbelief. But the expression of feeling is contagious in so vast a multitude, and there is a feeling of solitude and despondency in the desert which numbers cannot dispel; and besides, we must remember that they were men engrossed with the present-- that the Comforter was not then given--and that they were destitute of all visible means of sustenance and cut off from every visible comfort, with only the promises of an unseen God to look to as the ground of their hope. And though we may lament they should tempt God in the wilderness and freely admit their sin in so doing, we can be at no loss for a reason why those who had all their lives been accustomed to walk by sight should, in circumstances of unparalleled difficulty and perplexity, find it hard to walk by faith. Do not even we find it difficult to walk by faith through the wilderness of this world, though in the light of a clearer revelation, and under a nobler leader than Moses? [Fisk]. (See 1Co 10:11, 12).


<hi type="bold">4. Then said the Lord unto Moses--</hi>Though the outbreak was immediately against the human leaders, it was indirectly against God: yet mark His patience, and how graciously He promised to redress the grievance.

<hi type="bold">I will rain bread from heaven--</hi>Israel, a type of the Church which is from above, and being under the conduct, government, and laws of heaven, received their food from heaven also (<reference osisRef="Ps.78.24">Psa 78:24</reference>).

<hi type="bold">that I may prove them, whether they will walk in my law, or no--</hi>The grand object of their being led into the wilderness was that they might receive a religious training directly under the eye of God; and the first lesson taught them was a constant dependence on God for their daily nourishment.

4. Then said the Lord unto Moses-- Though the outbreak was immediately against the human leaders, it was indirectly against God: yet mark His patience, and how graciously He promised to redress the grievance. I will rain bread from heaven-- Israel, a type of the Church which is from above, and being under the conduct, government, and laws of heaven, received their food from heaven also (Psa 78:24). that I may prove them, whether they will walk in my law, or no-- The grand object of their being led into the wilderness was that they might receive a religious training directly under the eye of God; and the first lesson taught them was a constant dependence on God for their daily nourishment.


<hi type="bold">13-31. at even the quails came up, and covered the camp--</hi>This bird is of the gallinaceous kind [that is, relating to the order of heavy-bodied, largely terrestrial birds], resembling the red partridge, but not larger than the turtledove. They are found in certain seasons in the places through which the Israelites passed, being migratory birds, and they were probably brought to the camp by "a wind from the Lord" as on another occasion (<reference osisRef="Num.11.31">Nu 11:31</reference>).

<hi type="bold">and in the morning ... a small round thing ... manna--</hi>There is a gum of the same name distilled in this desert region from the tamarisk, which is much prized by the natives, and preserved carefully by those who gather it. It is collected early in the morning, melts under the heat of the sun, and is congealed by the cold of night. In taste it is as sweet as honey, and has been supposed by distinguished travellers, from its whitish color, time, and place of its appearance, to be the manna on which the Israelites were fed: so that, according to the views of some, it was a production indigenous to the desert; according to others, there was a miracle, which consisted, however, only in the preternatural arrangements regarding its supply. But more recent and accurate examination has proved this gum of the tarfa-tree to be wanting in all the principal characteristics of the Scripture manna. It exudes only in small quantities, and not every year; it does not admit of being baked (<reference osisRef="Num.11.8">Nu 11:8</reference>) or boiled (<reference osisRef="Exod.16.23">Ex 16:23</reference>). Though it may be exhaled by the heat and afterwards fall with the dew, it is a medicine, not food--it is well known to the natives of the desert, while the Israelites were strangers to theirs; and in taste as well as in the appearance of double quantity on Friday, none on Sabbath, and in not breeding worms, it is essentially different from the manna furnished to the Israelites.

13-31. at even the quails came up, and covered the camp-- This bird is of the gallinaceous kind [that is, relating to the order of heavy-bodied, largely terrestrial birds], resembling the red partridge, but not larger than the turtledove. They are found in certain seasons in the places through which the Israelites passed, being migratory birds, and they were probably brought to the camp by "a wind from the Lord" as on another occasion (Nu 11:31). and in the morning... a small round thing... manna-- There is a gum of the same name distilled in this desert region from the tamarisk, which is much prized by the natives, and preserved carefully by those who gather it. It is collected early in the morning, melts under the heat of the sun, and is congealed by the cold of night. In taste it is as sweet as honey, and has been supposed by distinguished travellers, from its whitish color, time, and place of its appearance, to be the manna on which the Israelites were fed: so that, according to the views of some, it was a production indigenous to the desert; according to others, there was a miracle, which consisted, however, only in the preternatural arrangements regarding its supply. But more recent and accurate examination has proved this gum of the tarfa-tree to be wanting in all the principal characteristics of the Scripture manna. It exudes only in small quantities, and not every year; it does not admit of being baked (Nu 11:8) or boiled (Ex 16:23). Though it may be exhaled by the heat and afterwards fall with the dew, it is a medicine, not food--it is well known to the natives of the desert, while the Israelites were strangers to theirs; and in taste as well as in the appearance of double quantity on Friday, none on Sabbath, and in not breeding worms, it is essentially different from the manna furnished to the Israelites.


<hi type="bold">32-36. Fill an omer of it to be kept for your generations--</hi>The mere fact of such a multitude being fed for forty years in the wilderness, where no food of any kind is to be obtained, will show the utter impossibility of their subsisting on a natural production of the kind and quantity as this tarfa-gum [see on Ex 16:13]; and, as if for the purpose of removing all such groundless speculations, Aaron was commanded to put a sample of it in a pot--a golden pot (<reference osisRef="Heb.9.4">He 9:4</reference>)--to be laid before the Testimony, to be kept for future generations, that they might see the bread on which the Lord fed their fathers in the wilderness. But we have the bread of which that was merely typical (<reference osisRef="1Cor.10.3">1Co 10:3</reference>; <reference osisRef="John.6.32">Joh 6:32</reference>). <chapter eID="Exod.16"/>

32-36. Fill an omer of it to be kept for your generations-- The mere fact of such a multitude being fed for forty years in the wilderness, where no food of any kind is to be obtained, will show the utter impossibility of their subsisting on a natural production of the kind and quantity as this tarfa-gum [see on Ex 16:13]; and, as if for the purpose of removing all such groundless speculations, Aaron was commanded to put a sample of it in a pot--a golden pot (He 9:4)--to be laid before the Testimony, to be kept for future generations, that they might see the bread on which the Lord fed their fathers in the wilderness. But we have the bread of which that was merely typical (1Co 10:3; Joh 6:32).


<title type="x-s2">CHAPTER 17</title> <title type="x-s3"><reference osisRef="Exod.17.1-Exod.17.7">Ex 17:1-7</reference>. The People Murmur for Water.</title>

<hi type="bold">1. the children of Israel journeyed from the wilderness of Sin--</hi>In the succinct annals of this book, those places only are selected for particular notice by the inspired historian, which were scenes memorable for their happy or painful interest in the history of the Israelites. A more detailed itinerary is given in the later books of Moses, and we find that here two stations are omitted (<reference osisRef="Num.33.1-Num.33.56">Nu 33:1-56</reference>).

<hi type="bold">according to the commandment of the Lord, &c.--</hi>not given in oracular response, nor a vision of the night, but indicated by the movement of the cloudy pillar. The same phraseology occurs elsewhere (<reference osisRef="Num.9.18">Nu 9:18</reference>, <reference osisRef="Num.9.19">19</reference>).

<hi type="bold">pitched in Rephidim--</hi>now believed, on good grounds, to be Wady Feiran, which is exactly a day's march from Mount Sinai, and at the entrance of the Horeb district. It is a long circuitous defile about forty feet in breadth, with perpendicular granite rocks on both sides. The wilderness of Sin through which they approached to this valley is very barren, has an extremely dry and thirsty aspect, little or no water, scarcely even a dwarfish shrub to be seen, and the only shelter to the panting pilgrims is under the shadow of the great overhanging cliffs.

CHAPTER 17 Ex 17:1-7. The People Murmur for Water. 1. the children of Israel journeyed from the wilderness of Sin-- In the succinct annals of this book, those places only are selected for particular notice by the inspired historian, which were scenes memorable for their happy or painful interest in the history of the Israelites. A more detailed itinerary is given in the later books of Moses, and we find that here two stations are omitted (Nu 33:1-56). according to the commandment of the Lord, &c.-- not given in oracular response, nor a vision of the night, but indicated by the movement of the cloudy pillar. The same phraseology occurs elsewhere (Nu 9:18, 19). pitched in Rephidim-- now believed, on good grounds, to be Wady Feiran, which is exactly a day's march from Mount Sinai, and at the entrance of the Horeb district. It is a long circuitous defile about forty feet in breadth, with perpendicular granite rocks on both sides. The wilderness of Sin through which they approached to this valley is very barren, has an extremely dry and thirsty aspect, little or no water, scarcely even a dwarfish shrub to be seen, and the only shelter to the panting pilgrims is under the shadow of the great overhanging cliffs.


<hi type="bold">2-3. the people did chide with Moses, and said, Give us water that we may drink, &c.--</hi>The want of water was a privation, the severity of which we cannot estimate, and it was a great trial to the Israelites, but their conduct on this new occasion was outrageous; it amounted even to "a tempting of the Lord." It was an opposition to His minister, a distrust of His care, an indifference to His kindness, an unbelief in His providence, a trying of His patience and fatherly forbearance.

2-3. the people did chide with Moses, and said, Give us water that we may drink, &c.-- The want of water was a privation, the severity of which we cannot estimate, and it was a great trial to the Israelites, but their conduct on this new occasion was outrageous; it amounted even to "a tempting of the Lord." It was an opposition to His minister, a distrust of His care, an indifference to His kindness, an unbelief in His providence, a trying of His patience and fatherly forbearance.


<hi type="bold">4. Moses cried unto the Lord, saying, What shall I do unto this people?--</hi>His language, instead of betraying any signs of resentment or vindictive imprecation on a people who had given him a cruel and unmerited treatment, was the expression of an anxious wish to know what was the best to be done in the circumstances (compare <reference osisRef="Matt.5.44">Mt 5:44</reference>; <reference osisRef="Rom.12.21">Ro 12:21</reference>).

4. Moses cried unto the Lord, saying, What shall I do unto this people?-- His language, instead of betraying any signs of resentment or vindictive imprecation on a people who had given him a cruel and unmerited treatment, was the expression of an anxious wish to know what was the best to be done in the circumstances (compare Mt 5:44; Ro 12:21).


<hi type="bold">5. the Lord said unto Moses, &c.--</hi>not to smite the rebels, but the rock; not to bring a stream of blood from the breast of the offenders, but a stream of water from the granite cliffs. The cloud rested on a particular rock, just as the star rested on the house where the infant Saviour was lodged [Mt 2:9]. And from the rod-smitten rock there forthwith gushed a current of pure and refreshing water. It was perhaps the greatest miracle performed by Moses, and in many respects bore a resemblance to the greatest of Christ's: being done without ostentation and in the presence of a few chosen witnesses (<reference osisRef="1Cor.10.4">1Co 10:4</reference>).

5. the Lord said unto Moses, &c.-- not to smite the rebels, but the rock; not to bring a stream of blood from the breast of the offenders, but a stream of water from the granite cliffs. The cloud rested on a particular rock, just as the star rested on the house where the infant Saviour was lodged [Mt 2:9]. And from the rod-smitten rock there forthwith gushed a current of pure and refreshing water. It was perhaps the greatest miracle performed by Moses, and in many respects bore a resemblance to the greatest of Christ's: being done without ostentation and in the presence of a few chosen witnesses (1Co 10:4).


<hi type="bold">7. called the name of the place--</hi>Massah ("temptation"); Meribah ("chiding," "strife"): the same word which is rendered "provocation" (<reference osisRef="Heb.3.8">He 3:8</reference>).

7. called the name of the place-- Massah ("temptation"); Meribah ("chiding," "strife"): the same word which is rendered "provocation" (He 3:8).


<title type="x-s3"><reference osisRef="Exod.17.8-Exod.17.16">Ex 17:8-16</reference>. Attack of Amalek.</title>

<hi type="bold">8. Then came Amalek--</hi>Some time probably elapsed before they were exposed to this new evil; and the presumption of there being such an interval affords the only ground on which we can satisfactorily account for the altered, the better, and former spirit that animated the people in this sudden contest. The miracles of the manna and the water from the rock had produced a deep impression and permanent conviction that God was indeed among them; and with feelings elevated by the conscious experience of the Divine Presence and aid, they remained calm, resolute, and courageous under the attack of their unexpected foe.

<hi type="bold">fought with Israel--</hi>The language implies that no occasion had been furnished for this attack; but, as descendants of Esau, the Amalekites entertained a deep-seated grudge against them, especially as the rapid prosperity and marvellous experience of Israel showed that the blessing contained in the birthright was taking effect. It seems to have been a mean, dastardly, insidious surprise on the rear (<reference osisRef="Num.24.20">Nu 24:20</reference>; <reference osisRef="Deut.25.17">De 25:17</reference>), and an impious defiance of God.

Ex 17:8-16. Attack of Amalek. 8. Then came Amalek-- Some time probably elapsed before they were exposed to this new evil; and the presumption of there being such an interval affords the only ground on which we can satisfactorily account for the altered, the better, and former spirit that animated the people in this sudden contest. The miracles of the manna and the water from the rock had produced a deep impression and permanent conviction that God was indeed among them; and with feelings elevated by the conscious experience of the Divine Presence and aid, they remained calm, resolute, and courageous under the attack of their unexpected foe. fought with Israel-- The language implies that no occasion had been furnished for this attack; but, as descendants of Esau, the Amalekites entertained a deep-seated grudge against them, especially as the rapid prosperity and marvellous experience of Israel showed that the blessing contained in the birthright was taking effect. It seems to have been a mean, dastardly, insidious surprise on the rear (Nu 24:20; De 25:17), and an impious defiance of God.


<hi type="bold">9. Moses said unto Joshua--</hi>or, "Jesus" (<reference osisRef="Acts.7.45">Ac 7:45</reference>; <reference osisRef="Heb.4.8">He 4:8</reference>). This is the earliest notice of a young warrior destined to act a prominent part in the history of Israel. He went with a number of picked men. There is not here a wide open plain on which the battle took place, as according to the rules of modern warfare. The Amalekites were a nomadic tribe, making an irregular attack on a multitude probably not better trained than themselves, and for such a conflict the low hills and open country around this wady would afford ample space [Robinson].

9. Moses said unto Joshua-- or, "Jesus" (Ac 7:45; He 4:8). This is the earliest notice of a young warrior destined to act a prominent part in the history of Israel. He went with a number of picked men. There is not here a wide open plain on which the battle took place, as according to the rules of modern warfare. The Amalekites were a nomadic tribe, making an irregular attack on a multitude probably not better trained than themselves, and for such a conflict the low hills and open country around this wady would afford ample space [Robinson].


<hi type="bold">10-12. Moses ... went up ... the hill ... held up his hand--</hi>with the wonder-working rod; Moses acted as the standard bearer of Israel, and also their intercessor, praying for success and victory to crown their arms--the earnestness of his feelings being conspicuously evinced amid the feebleness of nature.

10-12. Moses... went up... the hill... held up his hand-- with the wonder-working rod; Moses acted as the standard bearer of Israel, and also their intercessor, praying for success and victory to crown their arms--the earnestness of his feelings being conspicuously evinced amid the feebleness of nature.


<hi type="bold">13. Joshua discomfited Amalek--</hi>Victory at length decided in favor of Israel, and the glory of the victory, by an act of national piety, was ascribed to God (compare <reference osisRef="1John.5.4">1Jo 5:4</reference>).

13. Joshua discomfited Amalek-- Victory at length decided in favor of Israel, and the glory of the victory, by an act of national piety, was ascribed to God (compare 1Jo 5:4).


<hi type="bold">14-16. Write this for a memorial--</hi>If the bloody character of this statute seems to be at variance with the mild and merciful character of God, the reasons are to be sought in the deep and implacable vengeance they meditated against Israel (<reference osisRef="Ps.83.4">Psa 83:4</reference>). <chapter eID="Exod.17"/>

14-16. Write this for a memorial-- If the bloody character of this statute seems to be at variance with the mild and merciful character of God, the reasons are to be sought in the deep and implacable vengeance they meditated against Israel (Psa 83:4).


<title type="x-s2">CHAPTER 18</title> <title type="x-s3"><reference osisRef="Exod.18.1-Exod.18.27">Ex 18:1-27</reference>. Visit of Jethro.</title>

<hi type="bold">1-5. Jethro ... came ... unto Moses, &c.--</hi>It is thought by many eminent commentators that this episode is inserted out of its chronological order, for it is described as occurring when the Israelites were "encamped at the mount of God." And yet they did not reach it till the third month after their departure from Egypt (<reference osisRef="Exod.19.1">Ex 19:1</reference>, 2; compare <reference osisRef="Deut.1.6">De 1:6</reference>, <reference osisRef="1Cor.1.9-1Cor.1.15">9-15</reference>).

CHAPTER 18 Ex 18:1-27. Visit of Jethro. 1-5. Jethro... came... unto Moses, &c.-- It is thought by many eminent commentators that this episode is inserted out of its chronological order, for it is described as occurring when the Israelites were "encamped at the mount of God." And yet they did not reach it till the third month after their departure from Egypt (Ex 19:1, 2; compare De 1:6, 9-15).


<hi type="bold">6. and thy wife, and her two sons--</hi>See <reference osisRef="Exod.4.20">Ex 4:20</reference>.

6. and thy wife, and her two sons-- See Ex 4:20.


<hi type="bold">7. Moses went out to meet his father-in-law, &c.--</hi>Their salutations would be marked by all the warm and social greetings of Oriental friends (see on <reference osisRef="Exod.4.27">Ex 4:27</reference>)--the one going out to "meet" the other, the "obeisance," the "kiss" on each side of the head, the silent entrance into the tent for consultation; and their conversation ran in the strain that might have been expected of two pious men, rehearsing and listening to a narrative of the wonderful works and providence of God.

7. Moses went out to meet his father-in-law, &c.-- Their salutations would be marked by all the warm and social greetings of Oriental friends (see on Ex 4:27)--the one going out to "meet" the other, the "obeisance," the "kiss" on each side of the head, the silent entrance into the tent for consultation; and their conversation ran in the strain that might have been expected of two pious men, rehearsing and listening to a narrative of the wonderful works and providence of God.


<hi type="bold">12. Jethro ... took a burnt offering--</hi>This friendly interview was terminated by a solemn religious service--the burnt offerings were consumed on the altar, and the sacrifices were peace offerings, used in a feast of joy and gratitude at which Jethro, as priest of the true God, seems to have presided, and to which the chiefs of Israel were invited. This incident is in beautiful keeping with the character of the parties, and is well worthy of the imitation of Christian friends when they meet in the present day.

12. Jethro... took a burnt offering-- This friendly interview was terminated by a solemn religious service--the burnt offerings were consumed on the altar, and the sacrifices were peace offerings, used in a feast of joy and gratitude at which Jethro, as priest of the true God, seems to have presided, and to which the chiefs of Israel were invited. This incident is in beautiful keeping with the character of the parties, and is well worthy of the imitation of Christian friends when they meet in the present day.


<hi type="bold">13-26. on the morrow ... Moses sat to judge the people, &c.--</hi>We are here presented with a specimen of his daily morning occupations; and among the multifarious duties his divine legation imposed, it must be considered only a small portion of his official employments. He appears in this attitude as a type of Christ in His legislative and judicial characters.

<hi type="bold">the people stood by Moses from the morning unto the evening, &c.--</hi>Governors in the East seat themselves at the most public gate of their palace or the city, and there, amid a crowd of applicants, hear causes, receive petitions, redress grievances, and adjust the claims of contending parties.

13-26. on the morrow... Moses sat to judge the people, &c.-- We are here presented with a specimen of his daily morning occupations; and among the multifarious duties his divine legation imposed, it must be considered only a small portion of his official employments. He appears in this attitude as a type of Christ in His legislative and judicial characters. the people stood by Moses from the morning unto the evening, &c.-- Governors in the East seat themselves at the most public gate of their palace or the city, and there, amid a crowd of applicants, hear causes, receive petitions, redress grievances, and adjust the claims of contending parties.


<title type="x-s2">CHAPTER 19</title> <title type="x-s3"><reference osisRef="Exod.19.1-Exod.19.25">Ex 19:1-25</reference>. Arrival at Sinai.</title>

<hi type="bold">1. In the third month--</hi>according to Jewish usage, the first day of that month--"same day."--It is added, to mark the time more explicitly, that is, forty-five days after Egypt--one day spent on the mount (<reference osisRef="Exod.19.3">Ex 19:3</reference>), one returning the people's answer (<reference osisRef="Exod.19.7">Ex 19:7</reference>, <reference osisRef="Exod.19.8">8</reference>), three days of preparation, making the whole time fifty days from the first passover to the promulgation of the law. Hence the feast of pentecost, that is, the fiftieth day, was the inauguration of the Old Testament church, and the divine wisdom is apparent in the selection of the same reason for the institution of the New Testament church (<reference osisRef="John.1.17">Joh 1:17</reference>; <reference osisRef="Acts.2.1">Ac 2:1</reference>).

CHAPTER 19 Ex 19:1-25. Arrival at Sinai. 1. In the third month-- according to Jewish usage, the first day of that month--"same day."--It is added, to mark the time more explicitly, that is, forty-five days after Egypt--one day spent on the mount (Ex 19:3), one returning the people's answer (Ex 19:7, 8), three days of preparation, making the whole time fifty days from the first passover to the promulgation of the law. Hence the feast of pentecost, that is, the fiftieth day, was the inauguration of the Old Testament church, and the divine wisdom is apparent in the selection of the same reason for the institution of the New Testament church (Joh 1:17; Ac 2:1).


<hi type="bold">2. were come to the desert of Sinai--</hi>The desert has its provinces, or divisions, distinguished by a variety of names; and the "desert of Sinai" is that wild and desolate region which occupies the very center of the peninsula, comprising the lofty range to which the mount of God belongs. It is a wilderness of shaggy rocks of porphyry and red granite, and of valleys for the most part bare of verdure.

<hi type="bold">and there Israel camped before the mount--</hi>Sinai, so called from Seneh, or acacia bush. It is now called Jebel Musa. Their way into the interior of the gigantic cluster was by Wady Feiran, which would lead the bulk of the hosts with their flocks and herds into the high valleys of Jebel Musa, with their abundant springs, especially into the great thoroughfare of the desert--the longest, widest, and most continuous of all the valleys, the Wady-es-Sheikh, while many would be scattered among the adjacent valleys; so that thus secluded from the world in a wild and sublime amphitheatre of rocks, they "camped before the mount." "In this valley--a long flat valley--about a quarter of a mile in breadth, winding northwards, Israel would find ample room for their encampment. Of all the wadys in that region, it seems the most suitable for a prolonged sojourn. The 'goodly tents' of Israel could spread themselves without limit" [Bonar].

2. were come to the desert of Sinai-- The desert has its provinces, or divisions, distinguished by a variety of names; and the "desert of Sinai" is that wild and desolate region which occupies the very center of the peninsula, comprising the lofty range to which the mount of God belongs. It is a wilderness of shaggy rocks of porphyry and red granite, and of valleys for the most part bare of verdure. and there Israel camped before the mount-- Sinai, so called from Seneh, or acacia bush. It is now called Jebel Musa. Their way into the interior of the gigantic cluster was by Wady Feiran, which would lead the bulk of the hosts with their flocks and herds into the high valleys of Jebel Musa, with their abundant springs, especially into the great thoroughfare of the desert--the longest, widest, and most continuous of all the valleys, the Wady-es-Sheikh, while many would be scattered among the adjacent valleys; so that thus secluded from the world in a wild and sublime amphitheatre of rocks, they "camped before the mount." "In this valley--a long flat valley--about a quarter of a mile in breadth, winding northwards, Israel would find ample room for their encampment. Of all the wadys in that region, it seems the most suitable for a prolonged sojourn. The 'goodly tents' of Israel could spread themselves without limit" [Bonar].


<hi type="bold">3-6. Moses went up unto God--</hi>the Shekinah--within the cloud (<reference osisRef="Exod.33.20">Ex 33:20</reference>; <reference osisRef="John.1.18">Joh 1:18</reference>).

<hi type="bold">Thus shalt thou say to the house of Jacob, &c.--</hi>The object for which Moses went up was to receive and convey to the people the message contained in these verses, and the purport of which was a general announcement of the terms on which God was to take the Israelites into a close and peculiar relation to Himself. In thus negotiating between God and His people, the highest post of duty which any mortal man was ever called to occupy, Moses was still but a servant. The only Mediator is Jesus Christ [1Ti 2:5; He 12:24].

3-6. Moses went up unto God-- the Shekinah--within the cloud (Ex 33:20; Joh 1:18). Thus shalt thou say to the house of Jacob, &c.-- The object for which Moses went up was to receive and convey to the people the message contained in these verses, and the purport of which was a general announcement of the terms on which God was to take the Israelites into a close and peculiar relation to Himself. In thus negotiating between God and His people, the highest post of duty which any mortal man was ever called to occupy, Moses was still but a servant. The only Mediator is Jesus Christ [1Ti 2:5; He 12:24].


<hi type="bold">7-8. Moses came and called for the elders of the people--</hi>The message was conveyed to the mighty multitude through their elders, who, doubtless, instructed them in the conditions required. Their unanimous acceptance was conveyed through the same channel to Moses, and by him reported to the Lord. Ah! how much self-confidence did their language betray! How little did they know what spirit they were of!

7-8. Moses came and called for the elders of the people-- The message was conveyed to the mighty multitude through their elders, who, doubtless, instructed them in the conditions required. Their unanimous acceptance was conveyed through the same channel to Moses, and by him reported to the Lord. Ah! how much self-confidence did their language betray! How little did they know what spirit they were of!


<hi type="bold">9-15. The Lord said unto Moses, Lo, I come ... in a thick cloud, &c.--</hi>The deepest impressions are made on the mind through the medium of the senses; and so He who knew what was in man signalized His descent at the inauguration of the ancient church, by all the sensible tokens of august majesty that were fitted to produce the conviction that He is the great and terrible God. The whole multitude must have anticipated the event with feelings of intense solemnity and awe. The extraordinary preparations enjoined, the ablutions and rigid abstinence they were required to observe, the barriers erected all round the base of the mount, and the stern penalties annexed to the breach of any of the conditions, all tended to create an earnest and solemn expectation which increased as the appointed day drew near.

9-15. The Lord said unto Moses, Lo, I come... in a thick cloud, &c.-- The deepest impressions are made on the mind through the medium of the senses; and so He who knew what was in man signalized His descent at the inauguration of the ancient church, by all the sensible tokens of august majesty that were fitted to produce the conviction that He is the great and terrible God. The whole multitude must have anticipated the event with feelings of intense solemnity and awe. The extraordinary preparations enjoined, the ablutions and rigid abstinence they were required to observe, the barriers erected all round the base of the mount, and the stern penalties annexed to the breach of any of the conditions, all tended to create an earnest and solemn expectation which increased as the appointed day drew near.


<hi type="bold">16. on the third day in the morning, that there were thunders and lightnings, &c.--</hi>The descent of God was signalized by every object imagination can conceive connected with the ideas of grandeur and of awe. But all was in keeping with the character of the law about to be proclaimed. As the mountain burned with fire, God was exhibited as a consuming fire to the transgressors of His law. The thunder and lightning, more awful amid the deep stillness of the region and reverberating with terrific peals among the mountains, would rouse the universal attention; a thick cloud was an apt emblem of the dark and shadowy dispensation (compare <reference osisRef="Matt.17.5">Mt 17:5</reference>).

<hi type="bold">the voice of a trumpet--</hi>This gave the scene the character of a miraculous transaction, in which other elements than those of nature were at work, and some other than material trumpet was blown by other means than human breath.

16. on the third day in the morning, that there were thunders and lightnings, &c.-- The descent of God was signalized by every object imagination can conceive connected with the ideas of grandeur and of awe. But all was in keeping with the character of the law about to be proclaimed. As the mountain burned with fire, God was exhibited as a consuming fire to the transgressors of His law. The thunder and lightning, more awful amid the deep stillness of the region and reverberating with terrific peals among the mountains, would rouse the universal attention; a thick cloud was an apt emblem of the dark and shadowy dispensation (compare Mt 17:5). the voice of a trumpet-- This gave the scene the character of a miraculous transaction, in which other elements than those of nature were at work, and some other than material trumpet was blown by other means than human breath.


<hi type="bold">17. Moses brought forth the people out of the camp to meet with God--</hi>Wady-er-Raheh, where they stood, has a spacious sandy plain; immediately in front of Es Suksafeh, considered by Robinson to be the mount from which the law was given. "We measured it, and estimate the whole plain at two geographical miles long, and ranging in breadth from one-third to two-thirds of a mile, or as equivalent to a surface of one square mile. This space is nearly doubled by the recess on the west, and by the broad and level area of Wady-es-Sheikh on the east, which issues at right angles to the plain, and is equally in view of the front and summit of the mount. The examination convinced us that here was space enough to satisfy all the requisitions of the Scripture narrative, so far as it relates to the assembling of the congregation to receive the law. Here, too, one can see the fitness of the injunction to set bounds around the mount, that neither man nor beast might approach too near, for it rises like a perpendicular wall." But Jebel Musa, the old traditional Sinai, and the highest peak, has also a spacious valley, Wady Sebaiyeh, capable of holding the people. It is not certain on which of these two they stood.

17. Moses brought forth the people out of the camp to meet with God-- Wady-er-Raheh, where they stood, has a spacious sandy plain; immediately in front of Es Suksafeh, considered by Robinson to be the mount from which the law was given. "We measured it, and estimate the whole plain at two geographical miles long, and ranging in breadth from one-third to two-thirds of a mile, or as equivalent to a surface of one square mile. This space is nearly doubled by the recess on the west, and by the broad and level area of Wady-es-Sheikh on the east, which issues at right angles to the plain, and is equally in view of the front and summit of the mount. The examination convinced us that here was space enough to satisfy all the requisitions of the Scripture narrative, so far as it relates to the assembling of the congregation to receive the law. Here, too, one can see the fitness of the injunction to set bounds around the mount, that neither man nor beast might approach too near, for it rises like a perpendicular wall." But Jebel Musa, the old traditional Sinai, and the highest peak, has also a spacious valley, Wady Sebaiyeh, capable of holding the people. It is not certain on which of these two they stood.


<hi type="bold">21. the Lord said unto Moses, Go down, charge the people--</hi>No sooner had Moses proceeded a little up the mount, than he was suddenly ordered to return, in order to keep the people from breaking through to gaze--a course adopted to heighten the impressive solemnity of the scene. The strict injunctions renewed to all, whatever their condition, at a time and in circumstances when the whole multitude of Israel were standing at the base of the mount, was calculated in the highest degree to solemnize and awe every heart. <chapter eID="Exod.19"/>

21. the Lord said unto Moses, Go down, charge the people-- No sooner had Moses proceeded a little up the mount, than he was suddenly ordered to return, in order to keep the people from breaking through to gaze--a course adopted to heighten the impressive solemnity of the scene. The strict injunctions renewed to all, whatever their condition, at a time and in circumstances when the whole multitude of Israel were standing at the base of the mount, was calculated in the highest degree to solemnize and awe every heart.


<title type="x-s2">CHAPTER 20</title> <title type="x-s3"><reference osisRef="Exod.20.1-Exod.20.26">Ex 20:1-26</reference>. The Ten Commandments.</title>

<hi type="bold">1. And God spake all these words--</hi>The Divine Being Himself was the speaker (<reference osisRef="Deut.5.12">De 5:12</reference>, <reference osisRef="Deut.32.33">32, 33</reference>), in tones so loud as to be heard--so distinct as to be intelligible by the whole multitude standing in the valleys below, amid the most appalling phenomena of agitated nature. Had He been simply addressing rational and intelligent creatures, He would have spoken with the still small voice of persuasion and love. But He was speaking to those who were at the same time fallen and sinful creatures, and a corresponding change was required in the manner of God's procedure, in order to give a suitable impression of the character and sanctions of the law revealed from heaven (<reference osisRef="Rom.11.5-Rom.11.9">Ro 11:5-9</reference>).

CHAPTER 20 Ex 20:1-26. The Ten Commandments. 1. And God spake all these words-- The Divine Being Himself was the speaker (De 5:12, 32, 33), in tones so loud as to be heard--so distinct as to be intelligible by the whole multitude standing in the valleys below, amid the most appalling phenomena of agitated nature. Had He been simply addressing rational and intelligent creatures, He would have spoken with the still small voice of persuasion and love. But He was speaking to those who were at the same time fallen and sinful creatures, and a corresponding change was required in the manner of God's procedure, in order to give a suitable impression of the character and sanctions of the law revealed from heaven (Ro 11:5-9).


<hi type="bold">2. I am the Lord thy God--</hi>This is a preface to the ten commandments--the latter clause being specially applicable to the case of the Israelites, while the former brings it home to all mankind; showing that the reasonableness of the law is founded in their eternal relation as creatures to their Creator, and their mutual relations to each other.

2. I am the Lord thy God-- This is a preface to the ten commandments--the latter clause being specially applicable to the case of the Israelites, while the former brings it home to all mankind; showing that the reasonableness of the law is founded in their eternal relation as creatures to their Creator, and their mutual relations to each other.


<hi type="bold">3. Thou shalt have no other gods before me--</hi>in My presence, beside, or except Me.

3. Thou shalt have no other gods before me-- in My presence, beside, or except Me.


<hi type="bold">4-5. Thou shalt not make ... any graven image ... thou shalt not bow down thyself to them--</hi>that is, "make in order to bow." Under the auspices of Moses himself, figures of cherubim, brazen serpents, oxen, and many other things in the earth beneath, were made and never condemned. The mere making was no sin--it was the making with the intent to give idolatrous worship.

4-5. Thou shalt not make... any graven image... thou shalt not bow down thyself to them-- that is, "make in order to bow." Under the auspices of Moses himself, figures of cherubim, brazen serpents, oxen, and many other things in the earth beneath, were made and never condemned. The mere making was no sin--it was the making with the intent to give idolatrous worship.


<hi type="bold">8. Remember the sabbath day--</hi>implying it was already known, and recognized as a season of sacred rest. The first four commandments [Ex 20:3-11] comprise our duties to God--the other six [Ex 20:12-17] our duties to our fellow men; and as interpreted by Christ, they reach to the government of the heart as well as the lip (<reference osisRef="Matt.5.17">Mt 5:17</reference>). "If a man do them he shall live in them" [Le 18:5; Ne 9:29]. But, ah! what an if for frail and fallen man. Whoever rests his hope upon the law stands debtor to it all; and in this view every one would be without hope were not "the Lord our Righteousness" [Jr 23:6; 33:16] (<reference osisRef="John.1.17">Joh 1:17</reference>).

8. Remember the sabbath day-- implying it was already known, and recognized as a season of sacred rest. The first four commandments [Ex 20:3-11] comprise our duties to God--the other six [Ex 20:12-17] our duties to our fellow men; and as interpreted by Christ, they reach to the government of the heart as well as the lip (Mt 5:17). "If a man do them he shall live in them" [Le 18:5; Ne 9:29]. But, ah! what an if for frail and fallen man. Whoever rests his hope upon the law stands debtor to it all; and in this view every one would be without hope were not "the Lord our Righteousness" [Jr 23:6; 33:16] (Joh 1:17).


<hi type="bold">18-21. all the people saw the thunderings and the lightnings--</hi>They were eye and ear witnesses of the awful emblems of the Deity's descent. But they perceived not the Deity Himself.

18-21. all the people saw the thunderings and the lightnings-- They were eye and ear witnesses of the awful emblems of the Deity's descent. But they perceived not the Deity Himself.


<hi type="bold">22-23. the Lord said unto Moses--</hi>It appears from <reference osisRef="Deut.4.14-Deut.4.16">De 4:14-16</reference>, that this injunction was a conclusion drawn from the scene on Sinai--that as no similitude of God was displayed then, they should not attempt to make any visible figure or form of Him.

22-23. the Lord said unto Moses-- It appears from De 4:14-16, that this injunction was a conclusion drawn from the scene on Sinai--that as no similitude of God was displayed then, they should not attempt to make any visible figure or form of Him.


<hi type="bold">24. An altar of earth thou shalt make unto me--</hi>a regulation applicable to special or temporary occasions.

24. An altar of earth thou shalt make unto me-- a regulation applicable to special or temporary occasions.


<hi type="bold">25. thou shalt not build it of hewn stone, &c.--</hi>that is, carved with figures and ornaments that might lead to superstition.

25. thou shalt not build it of hewn stone, &c.-- that is, carved with figures and ornaments that might lead to superstition.


<hi type="bold">26. by steps--</hi>a precaution taken for the sake of decency, in consequence of the loose, wide, flowing garments of the priests. <chapter eID="Exod.20"/>

26. by steps-- a precaution taken for the sake of decency, in consequence of the loose, wide, flowing garments of the priests.


<title type="x-s2">CHAPTER 21</title> <title type="x-s3"><reference osisRef="Exod.21.1-Exod.21.6">Ex 21:1-6</reference>. Laws for Menservants.</title>

<hi type="bold">1. judgments--</hi>rules for regulating the procedure of judges and magistrates in the decision of cases and the trial of criminals. The government of the Israelites being a theocracy, those public authorities were the servants of the Divine Sovereign, and subject to His direction. Most of these laws here noticed were primitive usages, founded on principles of natural equity, and incorporated, with modifications and improvements, in the Mosaic code.

CHAPTER 21 Ex 21:1-6. Laws for Menservants. 1. judgments-- rules for regulating the procedure of judges and magistrates in the decision of cases and the trial of criminals. The government of the Israelites being a theocracy, those public authorities were the servants of the Divine Sovereign, and subject to His direction. Most of these laws here noticed were primitive usages, founded on principles of natural equity, and incorporated, with modifications and improvements, in the Mosaic code.


<hi type="bold">2-6. If thou buy an Hebrew servant--</hi>Every Israelite was free-born; but slavery was permitted under certain restrictions. An Hebrew might be made a slave through poverty, debt, or crime; but at the end of six years he was entitled to freedom, and his wife, if she had voluntarily shared his state of bondage, also obtained release. Should he, however, have married a female slave, she and the children, after the husband's liberation, remained the master's property; and if, through attachment to his family, the Hebrew chose to forfeit his privilege and abide as he was, a formal process was gone through in a public court, and a brand of servitude stamped on his ear (<reference osisRef="Ps.40.6">Psa 40:6</reference>) for life, or at least till the Jubilee (<reference osisRef="Deut.15.17">De 15:17</reference>).

2-6. If thou buy an Hebrew servant-- Every Israelite was free-born; but slavery was permitted under certain restrictions. An Hebrew might be made a slave through poverty, debt, or crime; but at the end of six years he was entitled to freedom, and his wife, if she had voluntarily shared his state of bondage, also obtained release. Should he, however, have married a female slave, she and the children, after the husband's liberation, remained the master's property; and if, through attachment to his family, the Hebrew chose to forfeit his privilege and abide as he was, a formal process was gone through in a public court, and a brand of servitude stamped on his ear (Psa 40:6) for life, or at least till the Jubilee (De 15:17).


<title type="x-s3"><reference osisRef="Exod.21.7-Exod.21.36">Ex 21:7-36</reference>. Laws for Maidservants.</title>

<hi type="bold">7-11. if a man sell his daughter--</hi>Hebrew girls might be redeemed for a reasonable sum. But in the event of her parents or friends being unable to pay the redemption money, her owner was not at liberty to sell her elsewhere. Should she have been betrothed to him or his son, and either change their minds, a maintenance must be provided for her suitable to her condition as his intended wife, or her freedom instantly granted.

Ex 21:7-36. Laws for Maidservants. 7-11. if a man sell his daughter-- Hebrew girls might be redeemed for a reasonable sum. But in the event of her parents or friends being unable to pay the redemption money, her owner was not at liberty to sell her elsewhere. Should she have been betrothed to him or his son, and either change their minds, a maintenance must be provided for her suitable to her condition as his intended wife, or her freedom instantly granted.


<hi type="bold">23-25. eye for eye--</hi>The law which authorized retaliation (a principle acted upon by all primitive people) was a civil one. It was given to regulate the procedure of the public magistrate in determining the amount of compensation in every case of injury, but did not encourage feelings of private revenge. The later Jews, however, mistook it for a moral precept, and were corrected by our Lord (<reference osisRef="Matt.5.38-Matt.5.42">Mt 5:38-42</reference>).

23-25. eye for eye-- The law which authorized retaliation (a principle acted upon by all primitive people) was a civil one. It was given to regulate the procedure of the public magistrate in determining the amount of compensation in every case of injury, but did not encourage feelings of private revenge. The later Jews, however, mistook it for a moral precept, and were corrected by our Lord (Mt 5:38-42).


<hi type="bold">28-36. If an ox gore a man or a woman, that they die--</hi>For the purpose of sanctifying human blood, and representing all injuries affecting life in a serious light, an animal that occasioned death was to be killed or suffer punishment proportioned to the degree of damage it had caused. Punishments are still inflicted on this principle in Persia and other countries of the East; and among a rude people greater effect is thus produced in inspiring caution, and making them keep noxious animals under restraint, than a penalty imposed on the owners.

28-36. If an ox gore a man or a woman, that they die-- For the purpose of sanctifying human blood, and representing all injuries affecting life in a serious light, an animal that occasioned death was to be killed or suffer punishment proportioned to the degree of damage it had caused. Punishments are still inflicted on this principle in Persia and other countries of the East; and among a rude people greater effect is thus produced in inspiring caution, and making them keep noxious animals under restraint, than a penalty imposed on the owners.