<hi type="bold">29-30. Joseph made ready his chariot--</hi>The difference between chariot and wagon was not only in the lighter and more elegant construction of the former, but in the one being drawn by horses and the other by oxen. Being a public man in Egypt, Joseph was required to appear everywhere in an equipage suitable to his dignity; and, therefore, it was not owing either to pride or ostentatious parade that he drove his carriage, while his father's family were accommodated only in rude and humble wagons.

<hi type="bold">presented himself unto him--</hi>in an attitude of filial reverence (compare <reference osisRef="Exod.22.17">Ex 22:17</reference>). The interview was a most affecting one--the happiness of the delighted father was now at its height; and life having no higher charms, he could, in the very spirit of the aged Simeon, have departed in peace [Lu 2:25, 29].

29-30. Joseph made ready his chariot-- The difference between chariot and wagon was not only in the lighter and more elegant construction of the former, but in the one being drawn by horses and the other by oxen. Being a public man in Egypt, Joseph was required to appear everywhere in an equipage suitable to his dignity; and, therefore, it was not owing either to pride or ostentatious parade that he drove his carriage, while his father's family were accommodated only in rude and humble wagons. presented himself unto him-- in an attitude of filial reverence (compare Ex 22:17). The interview was a most affecting one--the happiness of the delighted father was now at its height; and life having no higher charms, he could, in the very spirit of the aged Simeon, have departed in peace [Lu 2:25, 29].


<hi type="bold">31-34. Joseph said, ... I will go up, and show Pharaoh--</hi>It was a tribute of respect due to the king to inform him of their arrival. And the instructions which he gave them were worthy of his character alike as an affectionate brother and a religious man. <chapter eID="Gen.46"/>

31-34. Joseph said,... I will go up, and show Pharaoh-- It was a tribute of respect due to the king to inform him of their arrival. And the instructions which he gave them were worthy of his character alike as an affectionate brother and a religious man.


<title type="x-s2">CHAPTER 47</title> <title type="x-s3"><reference osisRef="Gen.47.1-Gen.47.31">Ge 47:1-31</reference>. Joseph's Presentation at Court.</title>

<hi type="bold">1. Joseph ... told Pharaoh, My father and my brethren--</hi>Joseph furnishes a beautiful example of a man who could bear equally well the extremes of prosperity and adversity. High as he was, he did not forget that he had a superior. Dearly as he loved his father and anxiously as he desired to provide for the whole family, he would not go into the arrangements he had planned for their stay in Goshen until he had obtained the sanction of his royal master.

CHAPTER 47 Ge 47:1-31. Joseph's Presentation at Court. 1. Joseph... told Pharaoh, My father and my brethren-- Joseph furnishes a beautiful example of a man who could bear equally well the extremes of prosperity and adversity. High as he was, he did not forget that he had a superior. Dearly as he loved his father and anxiously as he desired to provide for the whole family, he would not go into the arrangements he had planned for their stay in Goshen until he had obtained the sanction of his royal master.


<hi type="bold">2. he took some of his brethren--</hi>probably the five eldest brothers: seniority being the least invidious principle of selection.

2. he took some of his brethren-- probably the five eldest brothers: seniority being the least invidious principle of selection.


<hi type="bold">4. For to sojourn ... are we come--</hi>The royal conversation took the course which Joseph had anticipated (<reference osisRef="Gen.46.33">Ge 46:33</reference>), and they answered according to previous instructions--manifesting, however, in their determination to return to Canaan, a faith and piety which affords a hopeful symptom of their having become all, or most of them, religious men.

4. For to sojourn... are we come-- The royal conversation took the course which Joseph had anticipated (Ge 46:33), and they answered according to previous instructions--manifesting, however, in their determination to return to Canaan, a faith and piety which affords a hopeful symptom of their having become all, or most of them, religious men.


<hi type="bold">7. Joseph brought in Jacob his father--</hi>There is a pathetic and most affecting interest attending this interview with royalty; and when, with all the simplicity and dignified solemnity of a man of God, Jacob signalized his entrance by imploring the divine blessing on the royal head, it may easily be imagined what a striking impression the scene would produce (compare <reference osisRef="Heb.7.7">He 7:7</reference>).

7. Joseph brought in Jacob his father-- There is a pathetic and most affecting interest attending this interview with royalty; and when, with all the simplicity and dignified solemnity of a man of God, Jacob signalized his entrance by imploring the divine blessing on the royal head, it may easily be imagined what a striking impression the scene would produce (compare He 7:7).


<hi type="bold">8. Pharaoh said unto Jacob, How old art thou?--</hi>The question was put from the deep and impressive interest which the appearance of the old patriarch had created in the minds of Pharaoh and his court. In the low-lying land of Egypt and from the artificial habits of its society, the age of man was far shorter among the inhabitants of that country than it had yet become in the pure bracing climate and among the simple mountaineers of Canaan. The Hebrews, at least, still attained a protracted longevity.

8. Pharaoh said unto Jacob, How old art thou?-- The question was put from the deep and impressive interest which the appearance of the old patriarch had created in the minds of Pharaoh and his court. In the low-lying land of Egypt and from the artificial habits of its society, the age of man was far shorter among the inhabitants of that country than it had yet become in the pure bracing climate and among the simple mountaineers of Canaan. The Hebrews, at least, still attained a protracted longevity.


<hi type="bold">9. The days of the years of my pilgrimage, &c.--</hi>Though a hundred thirty years, he reckons by days (compare <reference osisRef="Ps.90.12">Psa 90:12</reference>), which he calls few, as they appeared in retrospect, and evil, because his life had been one almost unbroken series of trouble. The answer is remarkable, considering the comparative darkness of the patriarchal age (compare <reference osisRef="2Tim.1.10">2Ti 1:10</reference>).

9. The days of the years of my pilgrimage, &c.-- Though a hundred thirty years, he reckons by days (compare Psa 90:12), which he calls few, as they appeared in retrospect, and evil, because his life had been one almost unbroken series of trouble. The answer is remarkable, considering the comparative darkness of the patriarchal age (compare 2Ti 1:10).


<hi type="bold">11. Joseph placed his father and his brethren ... in the best of the land--</hi>best pasture land in lower Egypt. Goshen, "the land of verdure," lay along the Pelusiac or eastern branch of the Nile. It included a part of the district of Heliopolis, or "On," the capital, and on the east stretched out a considerable length into the desert. The ground included within these boundaries was a rich and fertile extent of natural meadow, and admirably adapted for the purposes of the Hebrew shepherds (compare <reference osisRef="Gen.49.24">Ge 49:24</reference>; <reference osisRef="Ps.34.10">Psa 34:10</reference>; <reference osisRef="Ps.78.72">78:72</reference>).

11. Joseph placed his father and his brethren... in the best of the land-- best pasture land in lower Egypt. Goshen, "the land of verdure," lay along the Pelusiac or eastern branch of the Nile. It included a part of the district of Heliopolis, or "On," the capital, and on the east stretched out a considerable length into the desert. The ground included within these boundaries was a rich and fertile extent of natural meadow, and admirably adapted for the purposes of the Hebrew shepherds (compare Ge 49:24; Psa 34:10; 78:72).


<hi type="bold">13-15. there was no bread in all the land--</hi>This probably refers to the second year of the famine (<reference osisRef="Gen.45.6">Ge 45:6</reference>) when any little stores of individuals or families were exhausted and when the people had become universally dependent on the government. At first they obtained supplies for payment. Before long money failed.

13-15. there was no bread in all the land-- This probably refers to the second year of the famine (Ge 45:6) when any little stores of individuals or families were exhausted and when the people had become universally dependent on the government. At first they obtained supplies for payment. Before long money failed.


<hi type="bold">16. And Joseph said, Give your cattle--</hi>"This was the wisest course that could be adopted for the preservation both of the people and the cattle, which, being bought by Joseph, was supported at the royal expense, and very likely returned to the people at the end of the famine, to enable them to resume their agricultural labors."

16. And Joseph said, Give your cattle-- "This was the wisest course that could be adopted for the preservation both of the people and the cattle, which, being bought by Joseph, was supported at the royal expense, and very likely returned to the people at the end of the famine, to enable them to resume their agricultural labors."


<hi type="bold">21. as for the people, he removed them to cities--</hi>obviously for the convenience of the country people, who were doing nothing, to the cities where the corn stores were situated.

21. as for the people, he removed them to cities-- obviously for the convenience of the country people, who were doing nothing, to the cities where the corn stores were situated.


<hi type="bold">22. Only the land of the priests bought he not--</hi>These lands were inalienable, being endowments by which the temples were supported. The priests for themselves received an annual allowance of provision from the state, and it would evidently have been the height of cruelty to withhold that allowance when their lands were incapable of being tilled.

22. Only the land of the priests bought he not-- These lands were inalienable, being endowments by which the temples were supported. The priests for themselves received an annual allowance of provision from the state, and it would evidently have been the height of cruelty to withhold that allowance when their lands were incapable of being tilled.


<hi type="bold">23-28. Joseph said, Behold, &c.--</hi>The lands being sold to the government (<reference osisRef="Gen.47.19">Ge 47:19</reference>, <reference osisRef="Gen.47.20">20</reference>), seed would be distributed for the first crop after the famine; and the people would occupy them as tenants-at-will on the payment of a produce rent, almost the same rule as obtains in Egypt in the present day.

23-28. Joseph said, Behold, &c.-- The lands being sold to the government (Ge 47:19, 20), seed would be distributed for the first crop after the famine; and the people would occupy them as tenants-at-will on the payment of a produce rent, almost the same rule as obtains in Egypt in the present day.


<hi type="bold">29-31. the time drew nigh that Israel must die--</hi>One only of his dying arrangements is recorded; but that one reveals his whole character. It was the disposal of his remains, which were to be carried to Canaan, not from a mere romantic attachment to his native soil, nor, like his modern descendants, from a superstitious feeling for the soil of the Holy Land, but from faith in the promises. His address to Joseph--"if now I have found grace in thy sight," that is, as the vizier of Egypt--his exacting a solemn oath that his wishes would be fulfilled and the peculiar form of that oath, all pointed significantly to the promise and showed the intensity of his desire to enjoy its blessings (compare <reference osisRef="Num.10.29">Nu 10:29</reference>).

29-31. the time drew nigh that Israel must die-- One only of his dying arrangements is recorded; but that one reveals his whole character. It was the disposal of his remains, which were to be carried to Canaan, not from a mere romantic attachment to his native soil, nor, like his modern descendants, from a superstitious feeling for the soil of the Holy Land, but from faith in the promises. His address to Joseph--"if now I have found grace in thy sight," that is, as the vizier of Egypt--his exacting a solemn oath that his wishes would be fulfilled and the peculiar form of that oath, all pointed significantly to the promise and showed the intensity of his desire to enjoy its blessings (compare Nu 10:29).


<title type="x-s2">CHAPTER 48</title> <title type="x-s3"><reference osisRef="Gen.48.1-Gen.48.22">Ge 48:1-22</reference>. Joseph's Visit to His Sick Father.</title>

<hi type="bold">1. one told Joseph, Behold, thy father is sick--</hi>Joseph was hastily sent for, and on this occasion he took with him his two sons.

CHAPTER 48 Ge 48:1-22. Joseph's Visit to His Sick Father. 1. one told Joseph, Behold, thy father is sick-- Joseph was hastily sent for, and on this occasion he took with him his two sons.


<hi type="bold">2. Israel strengthened himself, and sat upon the bed--</hi>In the chamber where a good man lies, edifying and spiritual discourse may be expected.

2. Israel strengthened himself, and sat upon the bed-- In the chamber where a good man lies, edifying and spiritual discourse may be expected.


<hi type="bold">3-4. God Almighty appeared unto me at Luz--</hi>The object of Jacob, in thus reverting to the memorable vision at Beth-el [Ge 28:10-15]--one of the great landmarks in his history--was to point out the splendid promises in reserve for his posterity--to engage Joseph's interest and preserve his continued connection with the people of God, rather than with the Egyptians.

3-4. God Almighty appeared unto me at Luz-- The object of Jacob, in thus reverting to the memorable vision at Beth-el [Ge 28:10-15]--one of the great landmarks in his history--was to point out the splendid promises in reserve for his posterity--to engage Joseph's interest and preserve his continued connection with the people of God, rather than with the Egyptians.


<hi type="bold">5. thy two sons, Ephraim and Manasseh--</hi>It was the intention of the aged patriarch to adopt Joseph's sons as his own, thus giving him a double portion. The reasons for this procedure are stated (<reference osisRef="1Chr.5.1">1Ch 5:1</reference>, <reference osisRef="2Cor.5.2">2</reference>).

<hi type="bold">are mine--</hi>Though their connections might have attached them to Egypt and opened to them brilliant prospects in the land of their nativity, they willingly accepted the adoption (<reference osisRef="Heb.11.25">He 11:25</reference>).

5. thy two sons, Ephraim and Manasseh-- It was the intention of the aged patriarch to adopt Joseph's sons as his own, thus giving him a double portion. The reasons for this procedure are stated (1Ch 5:1, 2). are mine-- Though their connections might have attached them to Egypt and opened to them brilliant prospects in the land of their nativity, they willingly accepted the adoption (He 11:25).


<hi type="bold">9. Bring them, I pray thee, unto me, and I will bless them--</hi>The apostle (<reference osisRef="Heb.11.21">He 11:21</reference>) selected the blessing of Joseph's son as the chief, because the most comprehensive, instance of the patriarch's faith which his whole history furnishes.

9. Bring them, I pray thee, unto me, and I will bless them-- The apostle (He 11:21) selected the blessing of Joseph's son as the chief, because the most comprehensive, instance of the patriarch's faith which his whole history furnishes.


<hi type="bold">13. Joseph took them both--</hi>The very act of pronouncing the blessing was remarkable, showing that Jacob's bosom was animated by the spirit of prophecy.

13. Joseph took them both-- The very act of pronouncing the blessing was remarkable, showing that Jacob's bosom was animated by the spirit of prophecy.


<hi type="bold">21. Israel said unto Joseph, Behold, I die--</hi>The patriarch could speak of death with composure, but he wished to prepare Joseph and the rest of the family for the shock.

<hi type="bold">but God shall be with you--</hi>Jacob, in all probability, was not authorized to speak of their bondage--he dwelt only on the certainty of their restoration to Canaan.

21. Israel said unto Joseph, Behold, I die-- The patriarch could speak of death with composure, but he wished to prepare Joseph and the rest of the family for the shock. but God shall be with you-- Jacob, in all probability, was not authorized to speak of their bondage--he dwelt only on the certainty of their restoration to Canaan.


<hi type="bold">22. moreover I have given to thee one portion above thy brethren--</hi>This was near Shechem (<reference osisRef="Gen.33.18">Ge 33:18</reference>; <reference osisRef="John.4.5">Joh 4:5</reference>; also <reference osisRef="Josh.16.1">Jos 16:1</reference>; <reference osisRef="Josh.20.7">20:7</reference>). And it is probable that the Amorites, having seized upon it during one of his frequent absences, the patriarch, with the united forces of his tribe, recovered it from them by his sword and his bow. <chapter eID="Gen.48"/>

22. moreover I have given to thee one portion above thy brethren-- This was near Shechem (Ge 33:18; Joh 4:5; also Jos 16:1; 20:7). And it is probable that the Amorites, having seized upon it during one of his frequent absences, the patriarch, with the united forces of his tribe, recovered it from them by his sword and his bow.


<title type="x-s2">CHAPTER 49</title> <title type="x-s3"><reference osisRef="Gen.49.1-Gen.49.33">Ge 49:1-33</reference>. Patriarchal Blessing.</title>

<hi type="bold">1. Jacob called unto his sons--</hi>It is not to the sayings of the dying saint, so much as of the inspired prophet, that attention is called in this chapter. Under the immediate influence of the Holy Spirit he pronounced his prophetic benediction and described the condition of their respective descendants in the last days, or future times.

 <reference osisRef="Gen.49.3">Ge 49:3</reference>, <reference osisRef="Gen.49.4">4</reference>. Reuben forfeited by his crime the rights and honors of primogeniture. His posterity never made any figure; no judge, prophet, nor ruler, sprang from this tribe.

CHAPTER 49 Ge 49:1-33. Patriarchal Blessing. 1. Jacob called unto his sons-- It is not to the sayings of the dying saint, so much as of the inspired prophet, that attention is called in this chapter. Under the immediate influence of the Holy Spirit he pronounced his prophetic benediction and described the condition of their respective descendants in the last days, or future times. Ge 49:3, 4. Reuben forfeited by his crime the rights and honors of primogeniture. His posterity never made any figure; no judge, prophet, nor ruler, sprang from this tribe.


<title type="x-s3"><reference osisRef="Gen.49.5-Gen.49.7">Ge 49:5-7</reference>. Simeon and Levi were associate in wickedness, and the same prediction would be equally applicable to both their tribes. Levi had cities allotted to them (<reference osisRef="Josh.21.1-Josh.21.45">Jos 21:1-45</reference>) in every tribe. On account of their zeal against idolatry, they were honorably "divided in Jacob"; whereas the tribe of Simeon, which was guilty of the grossest idolatry and the vices inseparable from it, were ignominiously "scattered."</title> <title type="x-s3"><reference osisRef="Gen.49.8-Gen.49.12">Ge 49:8-12</reference>. Judah--A high pre-eminence is destined to this tribe (<reference osisRef="Num.10.14">Nu 10:14</reference>; <reference osisRef="Judg.1.2">Jud 1:2</reference>). Besides the honor of giving name to the Promised Land, David, and a greater than David--the Messiah--sprang from it. Chief among the tribes, "it grew up from a lion's whelp"--that is, a little power--till it became "an old lion"--that is, calm and quiet, yet still formidable.</title>

<hi type="bold">10. until Shiloh come--</hi>Shiloh--this obscure word is variously interpreted to mean "the sent" (<reference osisRef="John.17.3">Joh 17:3</reference>), "the seed" (<reference osisRef="Isa.11.1">Is 11:1</reference>), the "peaceable or prosperous one" (<reference osisRef="Eph.2.14">Ep 2:14</reference>)--that is, the Messiah (<reference osisRef="Isa.11.10">Is 11:10</reference>; <reference osisRef="Rom.15.12">Ro 15:12</reference>); and when He should come, "the tribe of Judah should no longer boast either an independent king or a judge of their own" [Calvin]. The Jews have been for eighteen centuries without a ruler and without a judge since Shiloh came, and "to Him the gathering of the people has been."
 <title type="x-s3"><reference osisRef="Gen.49.13">Ge 49:13</reference>. Zebulun was to have its lot on the seacoast, close to Zidon, and to engage, like that state, in maritime pursuits and commerce.</title>
 <hi type="bold"><reference osisRef="Gen.49.14">Ge 49:14</reference>, <reference osisRef="Gen.49.15">15</reference>. Issachar--</hi>

Ge 49:5-7. Simeon and Levi were associate in wickedness, and the same prediction would be equally applicable to both their tribes. Levi had cities allotted to them (Jos 21:1-45) in every tribe. On account of their zeal against idolatry, they were honorably "divided in Jacob"; whereas the tribe of Simeon, which was guilty of the grossest idolatry and the vices inseparable from it, were ignominiously "scattered." Ge 49:8-12. Judah--A high pre-eminence is destined to this tribe (Nu 10:14; Jud 1:2). Besides the honor of giving name to the Promised Land, David, and a greater than David--the Messiah--sprang from it. Chief among the tribes, "it grew up from a lion's whelp"--that is, a little power--till it became "an old lion"--that is, calm and quiet, yet still formidable. 10. until Shiloh come-- Shiloh--this obscure word is variously interpreted to mean "the sent" (Joh 17:3), "the seed" (Is 11:1), the "peaceable or prosperous one" (Ep 2:14)--that is, the Messiah (Is 11:10; Ro 15:12); and when He should come, "the tribe of Judah should no longer boast either an independent king or a judge of their own" [Calvin]. The Jews have been for eighteen centuries without a ruler and without a judge since Shiloh came, and "to Him the gathering of the people has been." Ge 49:13. Zebulun was to have its lot on the seacoast, close to Zidon, and to engage, like that state, in maritime pursuits and commerce. Ge 49:14, 15. Issachar--


<hi type="bold">14. a strong ass couching down between two burdens--</hi>that is, it was to be active, patient, given to agricultural labors. It was established in lower Galilee--a "good land," settling down in the midst of the Canaanites, where, for the sake of quiet, they "bowed their shoulder to bear, and became a servant unto tribute."

14. a strong ass couching down between two burdens-- that is, it was to be active, patient, given to agricultural labors. It was established in lower Galilee--a "good land," settling down in the midst of the Canaanites, where, for the sake of quiet, they "bowed their shoulder to bear, and became a servant unto tribute."


<title type="x-s3"><reference osisRef="Gen.49.16-Gen.49.18">Ge 49:16-18</reference>. Dan--though the son of a secondary wife, was to be "as one of the tribes of Israel."</title>

<hi type="bold">17. Dan--</hi>"a judge."

<hi type="bold">a serpent ... an adder--</hi>A serpent, an adder, implies subtlety and stratagem; such was pre-eminently the character of Samson, the most illustrious of its judges.

Ge 49:16-18. Dan--though the son of a secondary wife, was to be "as one of the tribes of Israel." 17. Dan-- "a judge." a serpent... an adder-- A serpent, an adder, implies subtlety and stratagem; such was pre-eminently the character of Samson, the most illustrious of its judges.


<title type="x-s3"><reference osisRef="Gen.49.19">Ge 49:19</reference>. Gad--This tribe should be often attacked and wasted by hostile powers on their borders (<reference osisRef="Judg.10.8">Jud 10:8</reference>; <reference osisRef="Jer.49.1">Jr 49:1</reference>). But they were generally victorious in the close of their wars.</title> <title type="x-s3"><reference osisRef="Gen.49.20">Ge 49:20</reference>. Asher--"Blessed." Its allotment was the seacoast between Tyre and Carmel, a district fertile in the production of the finest corn and oil in all Palestine.</title> <title type="x-s3"><reference osisRef="Gen.49.21">Ge 49:21</reference>. Naphtali--The best rendering we know is this, "Naphtali is a deer roaming at liberty; he shooteth forth goodly branches," or majestic antlers [Taylor, Scripture Illustrations], and the meaning of the prophecy seems to be that the tribe of Naphtali would be located in a territory so fertile and peaceable, that, feeding on the richest pasture, he would spread out, like a deer, branching antlers.</title> <title type="x-s3"><reference osisRef="Gen.49.22-Gen.49.26">Ge 49:22-26</reference>. Joseph--</title>

<hi type="bold">22. a fruitful bough, &c.--</hi>denotes the extraordinary increase of that tribe (compare <reference osisRef="Num.1.33-Num.1.35">Nu 1:33-35</reference>; <reference osisRef="Josh.17.17">Jos 17:17</reference>; <reference osisRef="Deut.33.17">De 33:17</reference>). The patriarch describes him as attacked by envy, revenge, temptation, ingratitude; yet still, by the grace of God, he triumphed over all opposition, so that he became the sustainer of Israel; and then he proceeds to shower blessings of every kind upon the head of this favorite son. The history of the tribes of Ephraim and Manasseh shows how fully these blessings were realized.

Ge 49:19. Gad--This tribe should be often attacked and wasted by hostile powers on their borders (Jud 10:8; Jr 49:1). But they were generally victorious in the close of their wars. Ge 49:20. Asher--"Blessed." Its allotment was the seacoast between Tyre and Carmel, a district fertile in the production of the finest corn and oil in all Palestine. Ge 49:21. Naphtali--The best rendering we know is this, "Naphtali is a deer roaming at liberty; he shooteth forth goodly branches," or majestic antlers [Taylor, Scripture Illustrations], and the meaning of the prophecy seems to be that the tribe of Naphtali would be located in a territory so fertile and peaceable, that, feeding on the richest pasture, he would spread out, like a deer, branching antlers. Ge 49:22-26. Joseph-- 22. a fruitful bough, &c.-- denotes the extraordinary increase of that tribe (compare Nu 1:33-35; Jos 17:17; De 33:17). The patriarch describes him as attacked by envy, revenge, temptation, ingratitude; yet still, by the grace of God, he triumphed over all opposition, so that he became the sustainer of Israel; and then he proceeds to shower blessings of every kind upon the head of this favorite son. The history of the tribes of Ephraim and Manasseh shows how fully these blessings were realized.


<title type="x-s3"><reference osisRef="Gen.49.27-Gen.49.33">Ge 49:27-33</reference>. Benjamin</title>

<hi type="bold">27. shall ravin like a wolf--</hi>This tribe in its early history spent its energies in petty or inglorious warfare and especially in the violent and unjust contest (<reference osisRef="Judg.19.1-Judg.20.48">Jud 19:1-20:48</reference>), in which it engaged with the other tribes, when, notwithstanding two victories, it was almost exterminated.

Ge 49:27-33. Benjamin 27. shall ravin like a wolf-- This tribe in its early history spent its energies in petty or inglorious warfare and especially in the violent and unjust contest (Jud 19:1-20:48), in which it engaged with the other tribes, when, notwithstanding two victories, it was almost exterminated.


<hi type="bold">28. all these are the twelve tribes of Israel--</hi>or ancestors. Jacob's prophetic words obviously refer not so much to the sons as to the tribes of Israel.

28. all these are the twelve tribes of Israel-- or ancestors. Jacob's prophetic words obviously refer not so much to the sons as to the tribes of Israel.


<hi type="bold">29. he charged them--</hi>The charge had already been given and solemnly undertaken (<reference osisRef="Gen.47.31">Ge 47:31</reference>). But in mentioning his wishes now and rehearsing all the circumstances connected with the purchase of Machpelah, he wished to declare, with his latest breath, before all his family, that he died in the same faith as Abraham.

29. he charged them-- The charge had already been given and solemnly undertaken (Ge 47:31). But in mentioning his wishes now and rehearsing all the circumstances connected with the purchase of Machpelah, he wished to declare, with his latest breath, before all his family, that he died in the same faith as Abraham.


<hi type="bold">33. when Jacob had made an end of commanding his sons--</hi>It is probable that he was supernaturally strengthened for this last momentous office of the patriarch, and that when the divine afflatus ceased, his exhausted powers giving way, he yielded up the ghost, and was gathered unto his people. <chapter eID="Gen.49"/>

33. when Jacob had made an end of commanding his sons-- It is probable that he was supernaturally strengthened for this last momentous office of the patriarch, and that when the divine afflatus ceased, his exhausted powers giving way, he yielded up the ghost, and was gathered unto his people.


<title type="x-s2">CHAPTER 50</title> <title type="x-s3"><reference osisRef="Gen.50.1-Gen.50.26">Ge 50:1-26</reference>. Mourning for Jacob.</title>

<hi type="bold">1. Joseph fell upon his father's face, &c.--</hi>On him, as the principal member of the family, devolved the duty of closing the eyes of his venerable parent (compare <reference osisRef="Gen.46.4">Ge 46:4</reference>) and imprinting the farewell kiss.

CHAPTER 50 Ge 50:1-26. Mourning for Jacob. 1. Joseph fell upon his father's face, &c.-- On him, as the principal member of the family, devolved the duty of closing the eyes of his venerable parent (compare Ge 46:4) and imprinting the farewell kiss.


<hi type="bold">2. Joseph commanded his servants the physicians to embalm his father, &c.--</hi>In ancient Egypt the embalmers were a class by themselves. The process of embalmment consisted in infusing a great quantity of resinous substances into the cavities of the body, after the intestines had been removed, and then a regulated degree of heat was applied to dry up the humors, as well as decompose the tarry materials which had been previously introduced. Thirty days were alloted for the completion of this process; forty more were spent in anointing it with spices; the body, tanned from this operation, being then washed, was wrapped in numerous folds of linen cloth--the joinings of which were fastened with gum, and then it was deposited in a wooden chest made in the form of a human figure.

2. Joseph commanded his servants the physicians to embalm his father, &c.-- In ancient Egypt the embalmers were a class by themselves. The process of embalmment consisted in infusing a great quantity of resinous substances into the cavities of the body, after the intestines had been removed, and then a regulated degree of heat was applied to dry up the humors, as well as decompose the tarry materials which had been previously introduced. Thirty days were alloted for the completion of this process; forty more were spent in anointing it with spices; the body, tanned from this operation, being then washed, was wrapped in numerous folds of linen cloth--the joinings of which were fastened with gum, and then it was deposited in a wooden chest made in the form of a human figure.


3. the Egyptians mourned, &c. It was made a period of public mourning, as on the death of a royal personage.


<hi type="bold">4-5. Joseph spake unto the house of Pharaoh, &c.--</hi>Care was taken to let it be known that the family sepulchre was provided before leaving Canaan and that an oath bound his family to convey the remains thither. Besides, Joseph deemed it right to apply for a special leave of absence; and being unfit, as a mourner, to appear in the royal presence, he made the request through the medium of others.

4-5. Joseph spake unto the house of Pharaoh, &c.-- Care was taken to let it be known that the family sepulchre was provided before leaving Canaan and that an oath bound his family to convey the remains thither. Besides, Joseph deemed it right to apply for a special leave of absence; and being unfit, as a mourner, to appear in the royal presence, he made the request through the medium of others.


<hi type="bold">7-9. Joseph went up to bury his father--</hi>a journey of three hundred miles. The funeral cavalcade, composed of the nobility and military, with their equipages, would exhibit an imposing appearance.

7-9. Joseph went up to bury his father-- a journey of three hundred miles. The funeral cavalcade, composed of the nobility and military, with their equipages, would exhibit an imposing appearance.


<hi type="bold">10. they came to the threshing-floor of Atad, &c.--</hi>"Atad" may be taken as a common noun, signifying "the plain of the thorn bushes." It was on the border between Egypt and Canaan; and as the last opportunity of indulging grief was always the most violent, the Egyptians made a prolonged halt at this spot, while the family of Jacob probably proceeded by themselves to the place of sepulture.

10. they came to the threshing-floor of Atad, &c.-- "Atad" may be taken as a common noun, signifying "the plain of the thorn bushes." It was on the border between Egypt and Canaan; and as the last opportunity of indulging grief was always the most violent, the Egyptians made a prolonged halt at this spot, while the family of Jacob probably proceeded by themselves to the place of sepulture.


<hi type="bold">15-21. When Joseph's brethren saw that their father was dead, they said, Joseph will peradventure hate us, &c.--</hi>Joseph was deeply affected by this communication. He gave them the strongest assurances of his forgiveness and thereby gave both a beautiful trait of his own pious character, as well as appeared an eminent type of the Saviour.

15-21. When Joseph's brethren saw that their father was dead, they said, Joseph will peradventure hate us, &c.-- Joseph was deeply affected by this communication. He gave them the strongest assurances of his forgiveness and thereby gave both a beautiful trait of his own pious character, as well as appeared an eminent type of the Saviour.


<hi type="bold">22-23. Joseph dwelt in Egypt--</hi>He lived eighty years after his elevation to the chief power [see on Ge 41:46] witnessing a great increase in the prosperity of the kingdom, and also of his own family and kindred--the infant Church of God.

22-23. Joseph dwelt in Egypt-- He lived eighty years after his elevation to the chief power [see on Ge 41:46] witnessing a great increase in the prosperity of the kingdom, and also of his own family and kindred--the infant Church of God.


<hi type="bold">24. Joseph said unto his brethren, I die--</hi>The national feelings of the Egyptians would have been opposed to his burial in Canaan; but he gave the strongest proof of the strength of his faith and full assurance of the promises, by "the commandment concerning his bones" [He 11:22].

24. Joseph said unto his brethren, I die-- The national feelings of the Egyptians would have been opposed to his burial in Canaan; but he gave the strongest proof of the strength of his faith and full assurance of the promises, by "the commandment concerning his bones" [He 11:22].


<hi type="bold">26. and they embalmed him--</hi>[See on Ge 50:2]. His funeral would be conducted in the highest style of Egyptian magnificence and his mummied corpse carefully preserved till the Exodus. <chapter eID="Gen.50"/>

26. and they embalmed him-- [See on Ge 50:2]. His funeral would be conducted in the highest style of Egyptian magnificence and his mummied corpse carefully preserved till the Exodus.


<title type="x-ms">THE SECOND BOOK OF MOSES, CALLED EXODUS.</title>
 Commentary by Robert Jamieson
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Exod.1.1-Exod.1.22">Ex 1:1-22</reference>. Increase of the Israelites.</title>

<hi type="bold">1. Now these are the names--</hi>(See <reference osisRef="Gen.46.8-Gen.46.26">Ge 46:8-26</reference>).

THE SECOND BOOK OF MOSES, CALLED EXODUS. Commentary by Robert Jamieson CHAPTER 1 Ex 1:1-22. Increase of the Israelites. 1. Now these are the names-- (See Ge 46:8-26).


<hi type="bold">7. children of Israel were fruitful--</hi>They were living in a land where, according to the testimony of an ancient author, mothers produced three and four sometimes at a birth; and a modern writer declares "the females in Egypt, as well among the human race as among animals, surpass all others in fruitfulness." To this natural circumstance must be added the fulfilment of the promise made to Abraham.

7. children of Israel were fruitful-- They were living in a land where, according to the testimony of an ancient author, mothers produced three and four sometimes at a birth; and a modern writer declares "the females in Egypt, as well among the human race as among animals, surpass all others in fruitfulness." To this natural circumstance must be added the fulfilment of the promise made to Abraham.


<hi type="bold">8. Now there arose up a new king--</hi>About sixty years after the death of Joseph a revolution took place--by which the old dynasty was overthrown, and upper and lower Egypt were united into one kingdom. Assuming that the king formerly reigned in Thebes, it is probable that he would know nothing about the Hebrews; and that, as foreigners and shepherds, the new government would, from the first, regard them with dislike and scorn.

8. Now there arose up a new king-- About sixty years after the death of Joseph a revolution took place--by which the old dynasty was overthrown, and upper and lower Egypt were united into one kingdom. Assuming that the king formerly reigned in Thebes, it is probable that he would know nothing about the Hebrews; and that, as foreigners and shepherds, the new government would, from the first, regard them with dislike and scorn.


<hi type="bold">9-10. he said ... Behold, the ... children of Israel are more and mightier than we--</hi>They had risen to great prosperity--as during the lifetime of Joseph and his royal patron, they had, probably, enjoyed a free grant of the land. Their increase and prosperity were viewed with jealousy by the new government; and as Goshen lay between Egypt and Canaan, on the border of which latter country were a number of warlike tribes, it was perfectly conformable to the suggestions of worldly policy that they should enslave and maltreat them, through apprehension of their joining in any invasion by those foreign rovers. The new king, who neither knew the name nor cared for the services of Joseph, was either Amosis, or one of his immediate successors [Osburn].

9-10. he said... Behold, the... children of Israel are more and mightier than we-- They had risen to great prosperity--as during the lifetime of Joseph and his royal patron, they had, probably, enjoyed a free grant of the land. Their increase and prosperity were viewed with jealousy by the new government; and as Goshen lay between Egypt and Canaan, on the border of which latter country were a number of warlike tribes, it was perfectly conformable to the suggestions of worldly policy that they should enslave and maltreat them, through apprehension of their joining in any invasion by those foreign rovers. The new king, who neither knew the name nor cared for the services of Joseph, was either Amosis, or one of his immediate successors [Osburn].


<hi type="bold">11. Therefore they did set over them taskmasters--</hi>Having first obliged them, it is thought, to pay a ruinous rent and involved them in difficulties, that new government, in pursuance of its oppressive policy, degraded them to the condition of serfs--employing them exactly as the laboring people are in the present day (driven in companies or bands), in rearing the public works, with taskmasters, who anciently had sticks--now whips--to punish the indolent, or spur on the too languid. All public or royal buildings, in ancient Egypt, were built by captives; and on some of them was placed an inscription that no free citizen had been engaged in this servile employment.

<hi type="bold">they built for Pharaoh treasure cities--</hi>These two store-places were in the land of Goshen; and being situated near a border liable to invasion, they were fortified cities (compare <reference osisRef="2Chr.11.1-2Chr.12.16">2Ch 11:1-12:16</reference>). Pithom (Greek, Patumos), lay on the eastern Pelusiac branch of the Nile, about twelve Roman miles from Heliopolis; and Raamses, called by the Septuagint Heroopolis, lay between the same branch of the Nile and the Bitter Lakes. These two fortified cities were situated, therefore, in the same valley; and the fortifications, which Pharaoh commanded to be built around both, had probably the same common object, of obstructing the entrance into Egypt, which this valley furnished the enemy from Asia [Hengstenberg].

11. Therefore they did set over them taskmasters-- Having first obliged them, it is thought, to pay a ruinous rent and involved them in difficulties, that new government, in pursuance of its oppressive policy, degraded them to the condition of serfs--employing them exactly as the laboring people are in the present day (driven in companies or bands), in rearing the public works, with taskmasters, who anciently had sticks--now whips--to punish the indolent, or spur on the too languid. All public or royal buildings, in ancient Egypt, were built by captives; and on some of them was placed an inscription that no free citizen had been engaged in this servile employment. they built for Pharaoh treasure cities-- These two store-places were in the land of Goshen; and being situated near a border liable to invasion, they were fortified cities (compare 2Ch 11:1-12:16). Pithom (Greek, Patumos), lay on the eastern Pelusiac branch of the Nile, about twelve Roman miles from Heliopolis; and Raamses, called by the Septuagint Heroopolis, lay between the same branch of the Nile and the Bitter Lakes. These two fortified cities were situated, therefore, in the same valley; and the fortifications, which Pharaoh commanded to be built around both, had probably the same common object, of obstructing the entrance into Egypt, which this valley furnished the enemy from Asia [Hengstenberg].


<hi type="bold">13-14. The Egyptians ... made their lives bitter with hard bondage, in mortar, and in brick--</hi>Ruins of great brick buildings are found in all parts of Egypt. The use of crude brick, baked in the sun, was universal in upper and lower Egypt, both for public and private buildings; all but the temples themselves were of crude brick. It is worthy of remark that more bricks bearing the name of Thothmes III, who is supposed to have been the king of Egypt at the time of the Exodus, have been discovered than of any other period [Wilkinson]. Parties of these brickmakers are seen depicted on the ancient monuments with "taskmasters," some standing, others in a sitting posture beside the laborers, with their uplifted sticks in their hands.

13-14. The Egyptians... made their lives bitter with hard bondage, in mortar, and in brick-- Ruins of great brick buildings are found in all parts of Egypt. The use of crude brick, baked in the sun, was universal in upper and lower Egypt, both for public and private buildings; all but the temples themselves were of crude brick. It is worthy of remark that more bricks bearing the name of Thothmes III, who is supposed to have been the king of Egypt at the time of the Exodus, have been discovered than of any other period [Wilkinson]. Parties of these brickmakers are seen depicted on the ancient monuments with "taskmasters," some standing, others in a sitting posture beside the laborers, with their uplifted sticks in their hands.


<hi type="bold">15. the king of Egypt spake to the Hebrew midwives--</hi>Two only were spoken to--either they were the heads of a large corporation [Laborde], or, by tampering with these two, the king designed to terrify the rest into secret compliance with his wishes [Calvin].

15. the king of Egypt spake to the Hebrew midwives-- Two only were spoken to--either they were the heads of a large corporation [Laborde], or, by tampering with these two, the king designed to terrify the rest into secret compliance with his wishes [Calvin].


<hi type="bold">16. if it be a son, then ye shall kill him--</hi>Opinions are divided, however, what was the method of destruction which the king did recommend. Some think that the "stools" were low seats on which these obstetric practitioners sat by the bedside of the Hebrew women; and that, as they might easily discover the sex, so, whenever a boy appeared, they were to strangle it, unknown to its parents; while others are of opinion that the "stools" were stone troughs, by the river side--into which, when the infants were washed, they were to be, as it were, accidentally dropped.

16. if it be a son, then ye shall kill him-- Opinions are divided, however, what was the method of destruction which the king did recommend. Some think that the "stools" were low seats on which these obstetric practitioners sat by the bedside of the Hebrew women; and that, as they might easily discover the sex, so, whenever a boy appeared, they were to strangle it, unknown to its parents; while others are of opinion that the "stools" were stone troughs, by the river side--into which, when the infants were washed, they were to be, as it were, accidentally dropped.


<hi type="bold">17. But the midwives feared God--</hi>Their faith inspired them with such courage as to risk their lives, by disobeying the mandate of a cruel tyrant; but it was blended with weakness, which made them shrink from speaking the truth, the whole truth, and nothing but the truth.

17. But the midwives feared God-- Their faith inspired them with such courage as to risk their lives, by disobeying the mandate of a cruel tyrant; but it was blended with weakness, which made them shrink from speaking the truth, the whole truth, and nothing but the truth.


<hi type="bold">20-21. God dealt well with the midwives--</hi>This represents God as rewarding them for telling a lie. This difficulty is wholly removed by a more correct translation. To "make" or "build up a house" in Hebrew idiom, means to have a numerous progeny. The passage then should be rendered thus: "God protected the midwives, and the people waxed very mighty; and because the midwives feared, the Hebrews grew and prospered." <chapter eID="Exod.1"/>

20-21. God dealt well with the midwives-- This represents God as rewarding them for telling a lie. This difficulty is wholly removed by a more correct translation. To "make" or "build up a house" in Hebrew idiom, means to have a numerous progeny. The passage then should be rendered thus: "God protected the midwives, and the people waxed very mighty; and because the midwives feared, the Hebrews grew and prospered."


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Exod.2.1-Exod.2.10">Ex 2:1-10</reference>. Birth and Preservation of Moses.</title>

1. there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare <reference osisRef="Exod.6.2">Ex 6:2</reference>; <reference osisRef="Num.26.59">Nu 26:59</reference>). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.

CHAPTER 2 Ex 2:1-10. Birth and Preservation of Moses. 1. there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Ex 6:2; Nu 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.


<hi type="bold">2. the woman ... bare a son, &c.--</hi>Some extraordinary appearance of remarkable comeliness led his parents to augur his future greatness. Beauty was regarded by the ancients as a mark of the divine favor.

<hi type="bold">hid him three months--</hi>The parents were a pious couple, and the measures they took were prompted not only by parental attachment, but by a strong faith in the blessing of God prospering their endeavors to save the infant.

2. the woman... bare a son, &c.-- Some extraordinary appearance of remarkable comeliness led his parents to augur his future greatness. Beauty was regarded by the ancients as a mark of the divine favor. hid him three months-- The parents were a pious couple, and the measures they took were prompted not only by parental attachment, but by a strong faith in the blessing of God prospering their endeavors to save the infant.


<hi type="bold">3. she took for him an ark of bulrushes--</hi>papyrus, a thick, strong, and tough reed.

<hi type="bold">slime--</hi>the mud of the Nile, which, when hardened, is very tenacious.

<hi type="bold">pitch--</hi>mineral tar. Boats of this description are seen daily floating on the surface of the river, with no other caulking than Nile mud (compare <reference osisRef="Isa.18.2">Is 18:2</reference>), and they are perfectly watertight, unless the coating is forced off by stormy weather.

<hi type="bold">flags--</hi>a general term for sea or river weed. The chest was not, as is often represented, committed to the bosom of the water but laid on the bank, where it would naturally appear to have been drifted by the current and arrested by the reedy thicket. The spot is traditionally said to be the Isle of Rodah, near Old Cairo.

3. she took for him an ark of bulrushes-- papyrus, a thick, strong, and tough reed. slime-- the mud of the Nile, which, when hardened, is very tenacious. pitch-- mineral tar. Boats of this description are seen daily floating on the surface of the river, with no other caulking than Nile mud (compare Is 18:2), and they are perfectly watertight, unless the coating is forced off by stormy weather. flags-- a general term for sea or river weed. The chest was not, as is often represented, committed to the bosom of the water but laid on the bank, where it would naturally appear to have been drifted by the current and arrested by the reedy thicket. The spot is traditionally said to be the Isle of Rodah, near Old Cairo.


<hi type="bold">4. his sister--</hi>Miriam would probably be a girl of ten or twelve years of age at the time.

4. his sister-- Miriam would probably be a girl of ten or twelve years of age at the time.


<hi type="bold">5. the daughter of Pharaoh came down to wash herself at the river--</hi>The occasion is thought to have been a religious solemnity which the royal family opened by bathing in the sacred stream. Peculiar sacredness was attached to those portions of the Nile which flowed near the temples. The water was there fenced off as a protection from the crocodiles; and doubtless the princess had an enclosure reserved for her own use, the road to which seems to have been well known to Jochebed.

<hi type="bold">walked along--</hi>in procession or in file.

<hi type="bold">she sent her maid--</hi>her immediate attendant. The term is different from that rendered "maidens."

5. the daughter of Pharaoh came down to wash herself at the river-- The occasion is thought to have been a religious solemnity which the royal family opened by bathing in the sacred stream. Peculiar sacredness was attached to those portions of the Nile which flowed near the temples. The water was there fenced off as a protection from the crocodiles; and doubtless the princess had an enclosure reserved for her own use, the road to which seems to have been well known to Jochebed. walked along-- in procession or in file. she sent her maid-- her immediate attendant. The term is different from that rendered "maidens."


<hi type="bold">6-9. when she had opened it, she saw the child--</hi>The narrative is picturesque. No tale of romance ever described a plot more skilfully laid or more full of interest in the development. The expedient of the ark, the slime and pitch, the choice of the time and place, the appeal to the sensibilities of the female breast, the stationing of the sister as a watch of the proceedings, her timely suggestion of a nurse, and the engagement of the mother herself--all bespeak a more than ordinary measure of ingenuity as well as intense solicitude on the part of the parents. But the origin of the scheme was most probably owing to a divine suggestion, as its success was due to an overruling Providence, who not only preserved the child's life, but provided for his being trained in the nurture and admonition of the Lord. Hence it is said to have been done by faith (<reference osisRef="Heb.11.23">He 11:23</reference>), either in the general promise of deliverance, or some special revelation made to Amram and Jochebed--and in this view, the pious couple gave a beautiful example of a firm reliance on the word of God, united with an active use of the most suitable means.

6-9. when she had opened it, she saw the child-- The narrative is picturesque. No tale of romance ever described a plot more skilfully laid or more full of interest in the development. The expedient of the ark, the slime and pitch, the choice of the time and place, the appeal to the sensibilities of the female breast, the stationing of the sister as a watch of the proceedings, her timely suggestion of a nurse, and the engagement of the mother herself--all bespeak a more than ordinary measure of ingenuity as well as intense solicitude on the part of the parents. But the origin of the scheme was most probably owing to a divine suggestion, as its success was due to an overruling Providence, who not only preserved the child's life, but provided for his being trained in the nurture and admonition of the Lord. Hence it is said to have been done by faith (He 11:23), either in the general promise of deliverance, or some special revelation made to Amram and Jochebed--and in this view, the pious couple gave a beautiful example of a firm reliance on the word of God, united with an active use of the most suitable means.


<hi type="bold">10. she brought him unto Pharaoh's daughter--</hi>Though it must have been nearly as severe a trial for Jochebed to part with him the second time as the first, she was doubtless reconciled to it by her belief in his high destination as the future deliverer of Israel. His age when removed to the palace is not stated; but he was old enough to be well instructed in the principles of the true religion; and those early impressions, deepened by the power of divine grace, were never forgotten or effaced.

<hi type="bold">he became her son--</hi>by adoption, and his high rank afforded him advantages in education, which in the Providence of God were made subservient to far different purposes from what his royal patroness intended.

<hi type="bold">she called his name Moses--</hi>His parents might, as usual, at the time of his circumcision, have given him a name, which is traditionally said to have been Joachim. But the name chosen by the princess, whether of Egyptian or Hebrew origin, is the only one by which he has ever been known to the church; and it is a permanent memorial of the painful incidents of his birth and infancy.

10. she brought him unto Pharaoh's daughter-- Though it must have been nearly as severe a trial for Jochebed to part with him the second time as the first, she was doubtless reconciled to it by her belief in his high destination as the future deliverer of Israel. His age when removed to the palace is not stated; but he was old enough to be well instructed in the principles of the true religion; and those early impressions, deepened by the power of divine grace, were never forgotten or effaced. he became her son-- by adoption, and his high rank afforded him advantages in education, which in the Providence of God were made subservient to far different purposes from what his royal patroness intended. she called his name Moses-- His parents might, as usual, at the time of his circumcision, have given him a name, which is traditionally said to have been Joachim. But the name chosen by the princess, whether of Egyptian or Hebrew origin, is the only one by which he has ever been known to the church; and it is a permanent memorial of the painful incidents of his birth and infancy.


<title type="x-s3"><reference osisRef="Exod.2.11-Exod.2.25">Ex 2:11-25</reference>. His Sympathy with the Hebrews.</title>

<hi type="bold">11. in those days, when Moses was grown--</hi>not in age and stature only, but in power as well as in renown for accomplishments and military prowess (<reference osisRef="Acts.7.22">Ac 7:22</reference>). There is a gap here in the sacred history which, however, is supplied by the inspired commentary of Paul, who has fully detailed the reasons as well as extent of the change that took place in his worldly condition; and whether, as some say, his royal mother had proposed to make him coregent and successor to the crown, or some other circumstances, led to a declaration of his mind, he determined to renounce the palace and identify himself with the suffering people of God (<reference osisRef="Heb.11.24-Heb.11.29">He 11:24-29</reference>). The descent of some great sovereigns, like Diocletian and Charles V, from a throne into private life, is nothing to the sacrifice which Moses made through the power of faith.

<hi type="bold">he went out unto his brethren--</hi>to make a full and systematic inspection of their condition in the various parts of the country where they were dispersed (<reference osisRef="Acts.7.23">Ac 7:23</reference>), and he adopted this proceeding in pursuance of the patriotic purpose that the faith, which is of the operation of God, was even then forming in his heart.

<hi type="bold">he spied an Egyptian smiting an Hebrew--</hi>one of the taskmasters scourging a Hebrew slave without any just cause (<reference osisRef="Acts.7.24">Ac 7:24</reference>), and in so cruel a manner, that he seems to have died under the barbarous treatment--for the conditions of the sacred story imply such a fatal issue. The sight was new and strange to him, and though pre-eminent for meekness (<reference osisRef="Num.12.3">Nu 12:3</reference>), he was fired with indignation.

Ex 2:11-25. His Sympathy with the Hebrews. 11. in those days, when Moses was grown-- not in age and stature only, but in power as well as in renown for accomplishments and military prowess (Ac 7:22). There is a gap here in the sacred history which, however, is supplied by the inspired commentary of Paul, who has fully detailed the reasons as well as extent of the change that took place in his worldly condition; and whether, as some say, his royal mother had proposed to make him coregent and successor to the crown, or some other circumstances, led to a declaration of his mind, he determined to renounce the palace and identify himself with the suffering people of God (He 11:24-29). The descent of some great sovereigns, like Diocletian and Charles V, from a throne into private life, is nothing to the sacrifice which Moses made through the power of faith. he went out unto his brethren-- to make a full and systematic inspection of their condition in the various parts of the country where they were dispersed (Ac 7:23), and he adopted this proceeding in pursuance of the patriotic purpose that the faith, which is of the operation of God, was even then forming in his heart. he spied an Egyptian smiting an Hebrew-- one of the taskmasters scourging a Hebrew slave without any just cause (Ac 7:24), and in so cruel a manner, that he seems to have died under the barbarous treatment--for the conditions of the sacred story imply such a fatal issue. The sight was new and strange to him, and though pre-eminent for meekness (Nu 12:3), he was fired with indignation.


<hi type="bold">12. he slew the Egyptian, and hid him in the sand--</hi>This act of Moses may seem and indeed by some has been condemned as rash and unjustifiable--in plain terms, a deed of assassination. But we must not judge of his action in such a country and age by the standard of law and the notions of right which prevail in our Christian land; and, besides, not only is it not spoken of as a crime in Scripture or as distressing the perpetrator with remorse, but according to existing customs among nomadic tribes, he was bound to avenge the blood of a brother. The person he slew, however, being a government officer, he had rendered himself amenable to the laws of Egypt, and therefore he endeavored to screen himself from the consequences by concealment of the corpse.

12. he slew the Egyptian, and hid him in the sand-- This act of Moses may seem and indeed by some has been condemned as rash and unjustifiable--in plain terms, a deed of assassination. But we must not judge of his action in such a country and age by the standard of law and the notions of right which prevail in our Christian land; and, besides, not only is it not spoken of as a crime in Scripture or as distressing the perpetrator with remorse, but according to existing customs among nomadic tribes, he was bound to avenge the blood of a brother. The person he slew, however, being a government officer, he had rendered himself amenable to the laws of Egypt, and therefore he endeavored to screen himself from the consequences by concealment of the corpse.


<hi type="bold">13-14. two men of the Hebrews strove together--</hi>His benevolent mediation in this strife, though made in the kindest and mildest manner, was resented, and the taunt of the aggressor showing that Moses' conduct on the preceding day had become generally known, he determined to consult his safety by immediate flight (<reference osisRef="Heb.11.27">He 11:27</reference>). These two incidents prove that neither were the Israelites yet ready to go out of Egypt, nor Moses prepared to be their leader (<reference osisRef="Jas.1.20">Jas 1:20</reference>). It was by the staff and not the sword--by the meekness, and not the wrath of Moses that God was to accomplish that great work of deliverance. Both he and the people of Israel were for forty years more to be cast into the furnace of affliction, yet it was therein that He had chosen them (<reference osisRef="Isa.48.10">Is 48:10</reference>).

13-14. two men of the Hebrews strove together-- His benevolent mediation in this strife, though made in the kindest and mildest manner, was resented, and the taunt of the aggressor showing that Moses' conduct on the preceding day had become generally known, he determined to consult his safety by immediate flight (He 11:27). These two incidents prove that neither were the Israelites yet ready to go out of Egypt, nor Moses prepared to be their leader (Jas 1:20). It was by the staff and not the sword--by the meekness, and not the wrath of Moses that God was to accomplish that great work of deliverance. Both he and the people of Israel were for forty years more to be cast into the furnace of affliction, yet it was therein that He had chosen them (Is 48:10).


<hi type="bold">15. Moses fled from the face of Pharaoh--</hi>His flight took place in the second year of Thothmes I.

<hi type="bold">dwelt in the land of Midian--</hi>situated on the eastern shore of the gulf of the Red Sea and occupied by the posterity of Midian the son of Cush. The territory extended northward to the top of the gulf and westward far across the desert of Sinai. And from their position near the sea, they early combined trading with pastoral pursuits (<reference osisRef="Gen.37.28">Ge 37:28</reference>). The headquarters of Jethro are supposed to have been where Dahab-Madian now stands; and from Moses coming direct to that place, he may have travelled with a caravan of merchants. But another place is fixed by tradition in Wady Shuweib, or Jethro's valley, on the east of the mountain of Moses.

<hi type="bold">sat down by a well--</hi>(See on <reference osisRef="Gen.29.3">Ge 29:3</reference>).

15. Moses fled from the face of Pharaoh-- His flight took place in the second year of Thothmes I. dwelt in the land of Midian-- situated on the eastern shore of the gulf of the Red Sea and occupied by the posterity of Midian the son of Cush. The territory extended northward to the top of the gulf and westward far across the desert of Sinai. And from their position near the sea, they early combined trading with pastoral pursuits (Ge 37:28). The headquarters of Jethro are supposed to have been where Dahab-Madian now stands; and from Moses coming direct to that place, he may have travelled with a caravan of merchants. But another place is fixed by tradition in Wady Shuweib, or Jethro's valley, on the east of the mountain of Moses. sat down by a well-- (See on Ge 29:3).


<hi type="bold">16-22. the priest of Midian--</hi>or, "prince of Midian." As the officers were usually conjoined, he was the ruler also of the people called Cushites or Ethiopians, and like many other chiefs of pastoral people in that early age, he still retained the faith and worship of the true God.

<hi type="bold">seven daughters--</hi>were shepherdesses to whom Moses was favorably introduced by an act of courtesy and courage in protecting them from the rude shepherds of some neighboring tribe at a well. He afterwards formed a close and permanent alliance with this family by marrying one of the daughters, Zipporah, "a little bird," called a Cushite or Ethiopian (<reference osisRef="Num.12.1">Nu 12:1</reference>), and whom Moses doubtless obtained in the manner of Jacob by service [see Ex 3:1]. He had by her two sons, whose names were, according to common practice, commemorative of incidents in the family history [Ex 18:3, 4].

16-22. the priest of Midian-- or, "prince of Midian." As the officers were usually conjoined, he was the ruler also of the people called Cushites or Ethiopians, and like many other chiefs of pastoral people in that early age, he still retained the faith and worship of the true God. seven daughters-- were shepherdesses to whom Moses was favorably introduced by an act of courtesy and courage in protecting them from the rude shepherds of some neighboring tribe at a well. He afterwards formed a close and permanent alliance with this family by marrying one of the daughters, Zipporah, "a little bird," called a Cushite or Ethiopian (Nu 12:1), and whom Moses doubtless obtained in the manner of Jacob by service [see Ex 3:1]. He had by her two sons, whose names were, according to common practice, commemorative of incidents in the family history [Ex 18:3, 4].


<hi type="bold">23. the king of Egypt died: and the children of Israel sighed by reason of the bondage--</hi>The language seems to imply that the Israelites had experienced a partial relaxation, probably through the influence of Moses' royal patroness; but in the reign of her father's successor the persecution was renewed with increased severity. <chapter eID="Exod.2"/>

23. the king of Egypt died: and the children of Israel sighed by reason of the bondage-- The language seems to imply that the Israelites had experienced a partial relaxation, probably through the influence of Moses' royal patroness; but in the reign of her father's successor the persecution was renewed with increased severity.


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Exod.3.1-Exod.3.22">Ex 3:1-22</reference>. Divine Appearance and Commission to Moses.</title>

<hi type="bold">1. Now Moses kept the flock--</hi>This employment he had entered on in furtherance of his matrimonial views (see on <reference osisRef="Exod.2.21">Ex 2:21</reference>), but it is probable he was continuing his service now on other terms like Jacob during the latter years of his stay with Laban (<reference osisRef="Gen.30.28">Ge 30:28</reference>).

<hi type="bold">he led the flock to the backside of the desert--</hi>that is, on the west of the desert [Gesenius], assuming Jethro's headquarters to have been at Dahab. The route by which Moses led his flock must have been west through the wide valley called by the Arabs, Wady-es-Zugherah [Robinson], which led into the interior of the wilderness.

<hi type="bold">Mountain of God--</hi>so named either according to Hebrew idiom from its great height, as "great mountains," Hebrew, "mountains of God" (<reference osisRef="Ps.36.6">Psa 36:6</reference>); "goodly cedars," Hebrew, "cedars of God" (<reference osisRef="Ps.80.10">Psa 80:10</reference>); or some think from its being the old abode of "the glory"; or finally from its being the theater of transactions most memorable in the history of the true religion to Horeb--rather, "Horeb-ward."

<hi type="bold">Horeb--</hi>that is, "dry," "desert," was the general name for the mountainous district in which Sinai is situated, and of which it is a part. (See on <reference osisRef="Exod.19.2">Ex 19:2</reference>). It was used to designate the region comprehending that immense range of lofty, desolate, and barren hills, at the base of which, however, there are not only many patches of verdure to be seen, but almost all the valleys, or wadys, as they are called, show a thin coating of vegetation, which, towards the south, becomes more luxuriant. The Arab shepherds seldom take their flocks to a greater distance than one day's journey from their camp. Moses must have gone at least two days' journey, and although he seems to have been only following his pastoral course, that region, from its numerous springs in the clefts of the rocks being the chief resort of the tribes during the summer heats, the Providence of God led him thither for an important purpose.

CHAPTER 3 Ex 3:1-22. Divine Appearance and Commission to Moses. 1. Now Moses kept the flock-- This employment he had entered on in furtherance of his matrimonial views (see on Ex 2:21), but it is probable he was continuing his service now on other terms like Jacob during the latter years of his stay with Laban (Ge 30:28). he led the flock to the backside of the desert-- that is, on the west of the desert [Gesenius], assuming Jethro's headquarters to have been at Dahab. The route by which Moses led his flock must have been west through the wide valley called by the Arabs, Wady-es-Zugherah [Robinson], which led into the interior of the wilderness. Mountain of God-- so named either according to Hebrew idiom from its great height, as "great mountains," Hebrew, "mountains of God" (Psa 36:6); "goodly cedars," Hebrew, "cedars of God" (Psa 80:10); or some think from its being the old abode of "the glory"; or finally from its being the theater of transactions most memorable in the history of the true religion to Horeb--rather, "Horeb-ward." Horeb-- that is, "dry," "desert," was the general name for the mountainous district in which Sinai is situated, and of which it is a part. (See on Ex 19:2). It was used to designate the region comprehending that immense range of lofty, desolate, and barren hills, at the base of which, however, there are not only many patches of verdure to be seen, but almost all the valleys, or wadys, as they are called, show a thin coating of vegetation, which, towards the south, becomes more luxuriant. The Arab shepherds seldom take their flocks to a greater distance than one day's journey from their camp. Moses must have gone at least two days' journey, and although he seems to have been only following his pastoral course, that region, from its numerous springs in the clefts of the rocks being the chief resort of the tribes during the summer heats, the Providence of God led him thither for an important purpose.


<hi type="bold">2-3. the angel of the Lord appeared unto him in a flame of fire--</hi>It is common in Scripture to represent the elements and operations of nature, as winds, fires, earthquakes, pestilence, everything enlisted in executing the divine will, as the "angels" or messengers of God. But in such cases God Himself is considered as really, though invisibly, present. Here the preternatural fire may be primarily meant by the expression "angel of the Lord"; but it is clear that under this symbol, the Divine Being was present, whose name is given (<reference osisRef="Exod.3.4">Ex 3:4</reference>, <reference osisRef="Exod.3.6">6</reference>), and elsewhere called the angel of the covenant, Jehovah-Jesus.

<hi type="bold">out of the midst of a bush--</hi>the wild acacia or thorn, with which that desert abounds, and which is generally dry and brittle, so much so, that at certain seasons, a spark might kindle a district far and wide into a blaze. A fire, therefore, being in the midst of such a desert bush was a "great sight." It is generally supposed to have been emblematic of the Israelites' condition in Egypt--oppressed by a grinding servitude and a bloody persecution, and yet, in spite of the cruel policy that was bent on annihilating them, they continued as numerous and thriving as ever. The reason was "God was in the midst of them." The symbol may also represent the present state of the Jews, as well as of the Church generally in the world.

2-3. the angel of the Lord appeared unto him in a flame of fire-- It is common in Scripture to represent the elements and operations of nature, as winds, fires, earthquakes, pestilence, everything enlisted in executing the divine will, as the "angels" or messengers of God. But in such cases God Himself is considered as really, though invisibly, present. Here the preternatural fire may be primarily meant by the expression "angel of the Lord"; but it is clear that under this symbol, the Divine Being was present, whose name is given (Ex 3:4, 6), and elsewhere called the angel of the covenant, Jehovah-Jesus. out of the midst of a bush-- the wild acacia or thorn, with which that desert abounds, and which is generally dry and brittle, so much so, that at certain seasons, a spark might kindle a district far and wide into a blaze. A fire, therefore, being in the midst of such a desert bush was a "great sight." It is generally supposed to have been emblematic of the Israelites' condition in Egypt--oppressed by a grinding servitude and a bloody persecution, and yet, in spite of the cruel policy that was bent on annihilating them, they continued as numerous and thriving as ever. The reason was "God was in the midst of them." The symbol may also represent the present state of the Jews, as well as of the Church generally in the world.


<hi type="bold">4. when the Lord saw that he turned aside to see--</hi>The manifestations which God anciently made of Himself were always accompanied by clear, unmistakable signs that the communications were really from heaven. This certain evidence was given to Moses. He saw a fire, but no human agent to kindle it; he heard a voice, but no human lips from which it came; he saw no living Being, but One was in the bush, in the heat of the flames, who knew him and addressed him by name. Who could this be but the Divine Being?

4. when the Lord saw that he turned aside to see-- The manifestations which God anciently made of Himself were always accompanied by clear, unmistakable signs that the communications were really from heaven. This certain evidence was given to Moses. He saw a fire, but no human agent to kindle it; he heard a voice, but no human lips from which it came; he saw no living Being, but One was in the bush, in the heat of the flames, who knew him and addressed him by name. Who could this be but the Divine Being?


<hi type="bold">5. put off thy shoes--</hi>The direction was in conformity with a usage which was well known to Moses, for the Egyptian priests observed it in their temples, and it is observed in all Eastern countries where the people take off their shoes or sandals, as we do our hats. But the Eastern idea is not precisely the same as the Western. With us, the removal of the hat is an expression of reverence for the place we enter, or rather of Him who is worshipped there. With them the removal of the shoes is a confession of personal defilement and conscious unworthiness to stand in the presence of unspotted holiness.

5. put off thy shoes-- The direction was in conformity with a usage which was well known to Moses, for the Egyptian priests observed it in their temples, and it is observed in all Eastern countries where the people take off their shoes or sandals, as we do our hats. But the Eastern idea is not precisely the same as the Western. With us, the removal of the hat is an expression of reverence for the place we enter, or rather of Him who is worshipped there. With them the removal of the shoes is a confession of personal defilement and conscious unworthiness to stand in the presence of unspotted holiness.


<hi type="bold">6-8. I am the God ... come down to deliver--</hi>The reverential awe of Moses must have been relieved by the divine Speaker (see <reference osisRef="Matt.22.32">Mt 22:32</reference>), announcing Himself in His covenant character, and by the welcome intelligence communicated. Moreover, the time, as well as all the circumstances of this miraculous appearance, were such as to give him an illustrious display of God's faithfulness to His promises. The period of Israel's journey and affliction in Egypt had been predicted (<reference osisRef="Gen.15.13">Ge 15:13</reference>), and it was during the last year of the term which had still to run that the Lord appeared in the burning bush.

6-8. I am the God... come down to deliver-- The reverential awe of Moses must have been relieved by the divine Speaker (see Mt 22:32), announcing Himself in His covenant character, and by the welcome intelligence communicated. Moreover, the time, as well as all the circumstances of this miraculous appearance, were such as to give him an illustrious display of God's faithfulness to His promises. The period of Israel's journey and affliction in Egypt had been predicted (Ge 15:13), and it was during the last year of the term which had still to run that the Lord appeared in the burning bush.


<hi type="bold">10-22. Come now therefore, and I will send thee--</hi>Considering the patriotic views that had formerly animated the breast of Moses, we might have anticipated that no mission could have been more welcome to his heart than to be employed in the national emancipation of Israel. But he evinced great reluctance to it and stated a variety of objections [Ex 3:11, 13; 4:1, 10] all of which were successfully met and removed--and the happy issue of his labors was minutely described. <chapter eID="Exod.3"/>

10-22. Come now therefore, and I will send thee-- Considering the patriotic views that had formerly animated the breast of Moses, we might have anticipated that no mission could have been more welcome to his heart than to be employed in the national emancipation of Israel. But he evinced great reluctance to it and stated a variety of objections [Ex 3:11, 13; 4:1, 10] all of which were successfully met and removed--and the happy issue of his labors was minutely described.


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Exod.4.1-Exod.4.31">Ex 4:1-31</reference>. Miraculous Change of the Rod, &c.</title>

<hi type="bold">1. But, behold--</hi>Hebrew, "If," "perhaps," "they will not believe me."--What evidence can I produce of my divine mission? There was still a want of full confidence, not in the character and divine power of his employer, but in His presence and power always accompanying him. He insinuated that his communication might be rejected and he himself treated as an impostor.

CHAPTER 4 Ex 4:1-31. Miraculous Change of the Rod, &c. 1. But, behold-- Hebrew, "If," "perhaps," "they will not believe me."--What evidence can I produce of my divine mission? There was still a want of full confidence, not in the character and divine power of his employer, but in His presence and power always accompanying him. He insinuated that his communication might be rejected and he himself treated as an impostor.


<hi type="bold">2. the Lord said, ... What is that in thine hand?--</hi>The question was put not to elicit information which God required, but to draw the particular attention of Moses.

<hi type="bold">A rod--</hi>probably the shepherd's crook--among the Arabs, a long staff, with a curved head, varying from three to six feet in length.

2. the Lord said,... What is that in thine hand?-- The question was put not to elicit information which God required, but to draw the particular attention of Moses. A rod-- probably the shepherd's crook--among the Arabs, a long staff, with a curved head, varying from three to six feet in length.


<hi type="bold">6. Put now thine hand into thy bosom--</hi>the open part of his outer robe, worn about the girdle.

6. Put now thine hand into thy bosom-- the open part of his outer robe, worn about the girdle.


<hi type="bold">9. take of the water of the river--</hi>Nile. Those miracles, two of which were wrought then, and the third to be performed on his arrival in Goshen, were at first designed to encourage him as satisfactory proofs of his divine mission, and to be repeated for the special confirmation of his embassy before the Israelites.

9. take of the water of the river-- Nile. Those miracles, two of which were wrought then, and the third to be performed on his arrival in Goshen, were at first designed to encourage him as satisfactory proofs of his divine mission, and to be repeated for the special confirmation of his embassy before the Israelites.


<hi type="bold">10-13. I am not eloquent--</hi>It is supposed that Moses labored under a natural defect of utterance or had a difficulty in the free and fluent expression of his ideas in the Egyptian language, which he had long disused. This new objection was also overruled, but still Moses, who foresaw the manifold difficulties of the undertaking, was anxious to be freed from the responsibility.

10-13. I am not eloquent-- It is supposed that Moses labored under a natural defect of utterance or had a difficulty in the free and fluent expression of his ideas in the Egyptian language, which he had long disused. This new objection was also overruled, but still Moses, who foresaw the manifold difficulties of the undertaking, was anxious to be freed from the responsibility.


<hi type="bold">14. the anger of the Lord was kindled against Moses--</hi>The Divine Being is not subject to ebullitions of passion; but His displeasure was manifested by transferring the honor of the priesthood, which would otherwise have been bestowed on Moses, to Aaron, who was from this time destined to be the head of the house of Levi (<reference osisRef="1Chr.23.13">1Ch 23:13</reference>). Marvellous had been His condescension and patience in dealing with Moses; and now every remaining scruple was removed by the unexpected and welcome intelligence that his brother Aaron was to be his colleague. God knew from the beginning what Moses would do, but He reserves this motive to the last as the strongest to rouse his languid heart, and Moses now fully and cordially complied with the call. If we are surprised at his backwardness amidst all the signs and promises that were given him, we must admire his candor and honesty in recording it.

14. the anger of the Lord was kindled against Moses-- The Divine Being is not subject to ebullitions of passion; but His displeasure was manifested by transferring the honor of the priesthood, which would otherwise have been bestowed on Moses, to Aaron, who was from this time destined to be the head of the house of Levi (1Ch 23:13). Marvellous had been His condescension and patience in dealing with Moses; and now every remaining scruple was removed by the unexpected and welcome intelligence that his brother Aaron was to be his colleague. God knew from the beginning what Moses would do, but He reserves this motive to the last as the strongest to rouse his languid heart, and Moses now fully and cordially complied with the call. If we are surprised at his backwardness amidst all the signs and promises that were given him, we must admire his candor and honesty in recording it.


<hi type="bold">18. Moses ... returned to Jethro--</hi>Being in his service, it was right to obtain his consent, but Moses evinced piety, humility, and prudence, in not divulging the special object of his journey.

18. Moses... returned to Jethro-- Being in his service, it was right to obtain his consent, but Moses evinced piety, humility, and prudence, in not divulging the special object of his journey.


<hi type="bold">19. all the men are dead which sought thy life--</hi>The death of the Egyptian monarch took place in the four hundred and twenty-ninth year of the Hebrew sojourn in that land, and that event, according to the law of Egypt, took off his proscription of Moses, if it had been publicly issued.

19. all the men are dead which sought thy life-- The death of the Egyptian monarch took place in the four hundred and twenty-ninth year of the Hebrew sojourn in that land, and that event, according to the law of Egypt, took off his proscription of Moses, if it had been publicly issued.


<hi type="bold">20. Moses took his wife and his sons, and set them upon an ass--</hi>Septuagint, "asses." Those animals are not now used in the desert of Sinai except by the Arabs for short distances.

<hi type="bold">returned--</hi>entered on his journey towards Egypt.

<hi type="bold">he took the rod of God--</hi>so called from its being appropriated to His service, and because whatever miracles it might be employed in performing would be wrought not by its inherent properties, but by a divine power following on its use. (Compare <reference osisRef="Acts.3.12">Ac 3:12</reference>).

20. Moses took his wife and his sons, and set them upon an ass-- Septuagint, "asses." Those animals are not now used in the desert of Sinai except by the Arabs for short distances. returned-- entered on his journey towards Egypt. he took the rod of God-- so called from its being appropriated to His service, and because whatever miracles it might be employed in performing would be wrought not by its inherent properties, but by a divine power following on its use. (Compare Ac 3:12).


<hi type="bold">24. inn--</hi>Hebrew, "a halting place for the night."

<hi type="bold">the Lord met him, and sought to kill him--</hi>that is, he was either overwhelmed with mental distress or overtaken by a sudden and dangerous malady. The narrative is obscure, but the meaning seems to be, that, led during his illness to a strict self-examination, he was deeply pained and grieved at the thought of having, to please his wife, postponed or neglected the circumcision of one of his sons, probably the younger. To dishonor that sign and seal of the covenant was criminal in any Hebrew, peculiarly so in one destined to be the leader and deliverer of the Hebrews; and he seems to have felt his sickness as a merited chastisement for his sinful omission. Concerned for her husband's safety, Zipporah overcomes her maternal feelings of aversion to the painful rite, performs herself, by means of one of the sharp flints with which that part of the desert abounds, an operation which her husband, on whom the duty devolved, was unable to do, and having brought the bloody evidence, exclaimed in the painful excitement of her feelings that from love to him she had risked the life of her child [Calvin, Bullinger, Rosenmuller].

24. inn-- Hebrew, "a halting place for the night." the Lord met him, and sought to kill him-- that is, he was either overwhelmed with mental distress or overtaken by a sudden and dangerous malady. The narrative is obscure, but the meaning seems to be, that, led during his illness to a strict self-examination, he was deeply pained and grieved at the thought of having, to please his wife, postponed or neglected the circumcision of one of his sons, probably the younger. To dishonor that sign and seal of the covenant was criminal in any Hebrew, peculiarly so in one destined to be the leader and deliverer of the Hebrews; and he seems to have felt his sickness as a merited chastisement for his sinful omission. Concerned for her husband's safety, Zipporah overcomes her maternal feelings of aversion to the painful rite, performs herself, by means of one of the sharp flints with which that part of the desert abounds, an operation which her husband, on whom the duty devolved, was unable to do, and having brought the bloody evidence, exclaimed in the painful excitement of her feelings that from love to him she had risked the life of her child [Calvin, Bullinger, Rosenmuller].


<hi type="bold">26. So he let him go--</hi>Moses recovered; but the remembrance of this critical period in his life would stimulate the Hebrew legislator to enforce a faithful attention to the rite of circumcision when it was established as a divine ordinance in Israel, and made their peculiar distinction as a people.

26. So he let him go-- Moses recovered; but the remembrance of this critical period in his life would stimulate the Hebrew legislator to enforce a faithful attention to the rite of circumcision when it was established as a divine ordinance in Israel, and made their peculiar distinction as a people.


<hi type="bold">27. Aaron met him in the mount of God, and kissed him--</hi>After a separation of forty years, their meeting would be mutually happy. Similar are the salutations of Arab friends when they meet in the desert still; conspicuous is the kiss on each side of the head.

27. Aaron met him in the mount of God, and kissed him-- After a separation of forty years, their meeting would be mutually happy. Similar are the salutations of Arab friends when they meet in the desert still; conspicuous is the kiss on each side of the head.


<hi type="bold">29-31. Moses and Aaron went--</hi>towards Egypt, Zipporah and her sons having been sent back. (Compare <reference osisRef="Exod.18.2">Ex 18:2</reference>).

<hi type="bold">gathered ... all the elders--</hi>Aaron was spokesman, and Moses performed the appointed miracles--through which "the people" (that is, the elders) believed (<reference osisRef="1Kgs.17.24">1Ki 17:24</reference>; <reference osisRef="Josh.3.2">Jos 3:2</reference>) and received the joyful tidings of the errand on which Moses had come with devout thanksgiving. Formerly they had slighted the message and rejected the messenger. Formerly Moses had gone in his own strength; now he goes leaning on God, and strong only through faith in Him who had sent him. Israel also had been taught a useful lesson, and it was good for both that they had been afflicted. <chapter eID="Exod.4"/>

29-31. Moses and Aaron went-- towards Egypt, Zipporah and her sons having been sent back. (Compare Ex 18:2). gathered... all the elders-- Aaron was spokesman, and Moses performed the appointed miracles--through which "the people" (that is, the elders) believed (1Ki 17:24; Jos 3:2) and received the joyful tidings of the errand on which Moses had come with devout thanksgiving. Formerly they had slighted the message and rejected the messenger. Formerly Moses had gone in his own strength; now he goes leaning on God, and strong only through faith in Him who had sent him. Israel also had been taught a useful lesson, and it was good for both that they had been afflicted.


<title type="x-s2">CHAPTER 5</title> <title type="x-s3"><reference osisRef="Exod.5.1-Exod.5.23">Ex 5:1-23</reference>. First Interview with Pharaoh.</title>

<hi type="bold">1. Moses and Aaron went in--</hi>As representatives of the Hebrews, they were entitled to ask an audience of the king, and their thorough Egyptian training taught them how and when to seek it.

<hi type="bold">and told Pharaoh--</hi>When introduced, they delivered a message in the name of the God of Israel. This is the first time He is mentioned by that national appellation in Scripture. It seems to have been used by divine direction (<reference osisRef="Exod.4.2">Ex 4:2</reference>) and designed to put honor on the Hebrews in their depressed condition (<reference osisRef="Heb.11.16">He 11:16</reference>).

CHAPTER 5 Ex 5:1-23. First Interview with Pharaoh. 1. Moses and Aaron went in-- As representatives of the Hebrews, they were entitled to ask an audience of the king, and their thorough Egyptian training taught them how and when to seek it. and told Pharaoh-- When introduced, they delivered a message in the name of the God of Israel. This is the first time He is mentioned by that national appellation in Scripture. It seems to have been used by divine direction (Ex 4:2) and designed to put honor on the Hebrews in their depressed condition (He 11:16).


<hi type="bold">2. And Pharaoh said, Who is the Lord--</hi>rather "Jehovah." Lord was a common name applied to objects of worship; but Jehovah was a name he had never heard of. Pharaoh estimated the character and power of this God by the abject and miserable condition of the worshippers and concluded that He held as low a rank among the gods as His people did in the nation. To demonstrate the supremacy of the true God over all the gods of Egypt, was the design of the plagues.

<hi type="bold">I know not the Lord, neither will I let Israel go--</hi>As his honor and interest were both involved he determined to crush this attempt, and in a tone of insolence, or perhaps profanity, rejected the request for the release of the Hebrew slaves.

2. And Pharaoh said, Who is the Lord-- rather "Jehovah." Lord was a common name applied to objects of worship; but Jehovah was a name he had never heard of. Pharaoh estimated the character and power of this God by the abject and miserable condition of the worshippers and concluded that He held as low a rank among the gods as His people did in the nation. To demonstrate the supremacy of the true God over all the gods of Egypt, was the design of the plagues. I know not the Lord, neither will I let Israel go-- As his honor and interest were both involved he determined to crush this attempt, and in a tone of insolence, or perhaps profanity, rejected the request for the release of the Hebrew slaves.


<hi type="bold">3. The God of the Hebrews hath met with us--</hi>Instead of being provoked into reproaches or threats, they mildly assured him that it was not a proposal originating among themselves, but a duty enjoined on them by their God. They had for a long series of years been debarred from the privilege of religious worship, and as there was reason to fear that a continued neglect of divine ordinances would draw down upon them the judgments of offended heaven, they begged permission to go three days' <hi type="bold">journey into the desert--</hi>a place of seclusion--where their sacrificial observances would neither suffer interruption nor give umbrage to the Egyptians. In saying this, they concealed their ultimate design of abandoning the kingdom, and by making this partial request at first, they probably wished to try the king's temper before they disclosed their intentions any farther. But they said only what God had put in their mouths (<reference osisRef="Exod.3.12">Ex 3:12</reference>, <reference osisRef="Exod.3.18">18</reference>), and this "legalizes the specific act, while it gives no sanction to the general habit of dissimulation" [Chalmers].

3. The God of the Hebrews hath met with us-- Instead of being provoked into reproaches or threats, they mildly assured him that it was not a proposal originating among themselves, but a duty enjoined on them by their God. They had for a long series of years been debarred from the privilege of religious worship, and as there was reason to fear that a continued neglect of divine ordinances would draw down upon them the judgments of offended heaven, they begged permission to go three days' journey into the desert-- a place of seclusion--where their sacrificial observances would neither suffer interruption nor give umbrage to the Egyptians. In saying this, they concealed their ultimate design of abandoning the kingdom, and by making this partial request at first, they probably wished to try the king's temper before they disclosed their intentions any farther. But they said only what God had put in their mouths (Ex 3:12, 18), and this "legalizes the specific act, while it gives no sanction to the general habit of dissimulation" [Chalmers].


4. Wherefore do ye, Moses and Aaron, let the people from their works? <hi type="bold">&c.--</hi>Without taking any notice of what they had said, he treated them as ambitious demagogues, who were appealing to the superstitious feelings of the people, to stir up sedition and diffuse a spirit of discontent, which spreading through so vast a body of slaves, might endanger the peace of the country.

4. Wherefore do ye, Moses and Aaron, let the people from their works? &c.-- Without taking any notice of what they had said, he treated them as ambitious demagogues, who were appealing to the superstitious feelings of the people, to stir up sedition and diffuse a spirit of discontent, which spreading through so vast a body of slaves, might endanger the peace of the country.


<hi type="bold">6. Pharaoh commanded--</hi>It was a natural consequence of the high displeasure created by this interview that he should put additional burdens on the oppressed Israelites.

<hi type="bold">taskmasters--</hi>Egyptian overseers, appointed to exact labor of the Israelites.

<hi type="bold">officers--</hi>Hebrews placed over their brethren, under the taskmasters, precisely analogous to the Arab officers set over the Arab Fellahs, the poor laborers in modern Egypt.

6. Pharaoh commanded-- It was a natural consequence of the high displeasure created by this interview that he should put additional burdens on the oppressed Israelites. taskmasters-- Egyptian overseers, appointed to exact labor of the Israelites. officers-- Hebrews placed over their brethren, under the taskmasters, precisely analogous to the Arab officers set over the Arab Fellahs, the poor laborers in modern Egypt.