Commentary on the Holy Bible

By the expression, neither heretofore, vor since thou hast spoken nnto thy servant, he might possibly mean, that the natural inaptitude to speak readily, which he had felt, he continued to feel, even since God had begun to discover himself: for though he had wrought several miracles for him, yet he had not healed this infirmity: see on chap. vi. 12.

Verse 11 If ho halh made man's mouth, &c.] Cannot he who formed 'he mouth, the whole organs of speech, and hath given the gift of speech also, cannot he give utterance } God I can take away those gifts and restore them again. Do not I provoke him: he who created the eye, the em; and the mouth, hath also made the blind, the deaf, and the dumb. ] Verse 12. I ivill be with thy mouth] The Chaldee translates. My W Olliy, meimri, shall be with thy mouth. And Jonathan ben Uzziel paraphrases, I and my VVOHD will be with the speech of thy mouth. See on Gen..\v. 1. and Lev. XXV. 10.

Verse 13. Send — by the hand of him whom thou wilt send.] Many commentators, both ancient and modern, have thought that Moses prays here for the immediate mission of the Messiah: as if he had said, " Lord, thou hast purposed to send this glorious person at some time or other, I beseech thee send him now, for who can be sufficient to deliver and rule this people but himself alone." The Hebrew nVcn T3 s: n^CT shelach na hcyad tishlach, literally translated is. Send now (or / beseech thee) by the hand, thou wilt send; whicii sccuis t»

14 And the anger of the Lord was kindled ac;ainst JMoscs, and he said. Is not Aaron the Lcvite thy brother? I know that he can speak well. And also, behold, " he conieth forth to meet thee: and when he seeth thee, he will be glad in his heart. I

15 And " thou shalt speak unto him, and ° put' words in his mouth: and I will be with thy

intimate. Send a person more fit for the work than I am. So the Septuagint, Tr^oxsi^ijai duvaf/.ii'ov a^?,ov, ov a'XOTih^ii, i Mlect another poiieiful jKison, xvliom thou wilt send. It is right to tnul out the Me.ssiah, wherever he is mentioned in the Old Testament; hut to press Scriptures into this service which have not an ohvious tendency liiat way, is both improper and dangerous. I am firmly ot' opinion, that Moses had no reference to the Messiah, \vhen he spake these words.

Verse 14. And the am^er of the Lord ivas kindled ai;ain.<<t 3Ioses] Surely this would not have been the casp, had he only in inodesty, and from a deep sense of his own unfitness, desired that tl|e Messiah should be preterred before him. But the whole connection shews that this interpretation is unfounded.

Is not Aaron the Levite thy brother f] Houbigant endeavours to prove from this, that Moses, in ver. 1 3. did pray for the immediate mission of the Messiah, and that God gives him here a reason why this could not be, because the Levitical priesthood was to precede the priesthood of our Lord. Is not Aaron tlte Levite, &c. Must not the ministry of Aaron be first established, before the other can take place.? \Vhy then ask for that which is contrary to the divine counsel.' From the opinion of so great a critic as Houbigant, no man would wish to dissent, except through necessity: however, I must say, that it does appear to me, that his view of these verses is fanciful, and the arguments by which he supports it are insufficient to establish his point.

1 Lnoiu that he can spea/c well] xin 13T 131 '0 ^r^ffn* yaddti ki dabber yedabber hit, I know that in speakins; he will speak. That is, he is apt to talk, and has a rea<ly utterance.

He Cometh forth to meet thee] He shall meet thee at my mount, (ver. 27.) shall rejoice in thy mission, and most heartily co-operate with thee in all things. A necessary assurance, to prevent Moses from suspecting that Aaron, who was his elder brother, should envy his superior call and ofiice.

Verse 15. 1 will be with thy mouth and ivith his mouth] Ye shall be both (in all things which I appoint you to do in this business; under the continual impiration of the Most Hi"-h.

Verse I 6. He shall be thy spokesman] Literally, He shall speak fur thee (or in thy stead) to the people.

He shall be to thee instead of a moxuh] He shall convey every message to the people — and thou shalt be to him instead of Ood — thou shalt deliver to him what I communicate to thee.

Versf n. nwu shalt take this rod] From the story of Moses' rod. the heathens have invented the fables of the Thyrsus of Bacchus, and the Caduca:us of IVIercury. Cicero reckons five hacchuses, one of which, according to Orplieus,

16 And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and 'thou shalt be to him instead of God.

17 And thou shalt take '^ this rod in thine hand, wherewith thou shalt do signs.

was born of the river Nile; but according to the common opinion, he was born on the banks of that river. Bacchus is expressly said to have been eiposed on the river Nile, hence he is called Nilus, both by Diodojus and Macrobius; and in the hymns of Orpheus he is named Myses, because he was drawn out of the water. He is represented by the poets as being very beautiful and an illustrious warrior; they report him to have overrun all Arabia with a 7utmerous anny both of men and women. He is said also to have been an eminent lawgiver, and to have written his laws on two tables. He always carried in his hand the thyrsus, a rod wreathed with serpents, and by which he is reported to have wrought many miracles. Any person acquainted with the birth and exploits of the poetic Bacchus, will at once perceive them to be all borrowed from the life and acts of Moses, as recorded in the Pentateuch j and it would be losing time to shew the parallel, by quoting passages from the book of Exodus.

The caducaus, or rod of Mercury, is well known in poetic fables. It is another copy of the rod of Moses. He, also, is reported to have wrought a multitude of miracles by this rod: and particularly, he is said to kill and make alive, to send souls to the invisible world, and bring them back from thence. Homer represents Mercury taking his rod to work miracles, precisely in the same way as God commands Moses to take his.

Odyss. lib. xxiv. ver. 1. Cyllenian Hermes now called forth the souls Of all the suitors; with his golden WAND Of poiv'r, to seal in balmy sleep whose eyes Soe'er he will, and open them again. COWPER.

/7r^27 copies Homer, but carries the parallel further, tradition having probably furnished him with more particulars: but in both we may see a disguised copy of the Sacred History, from which indeed the Greek and Koinan poets borrowed most of their beauties.

Turn VIRGAM CAPIT: hac animas ille evocat orco Pallentes, alias sub tristia Tartara mittit; Dut somnos, adimitque, et bimina morte resignat. Ill.4. fretus, agit vcntcs, et turbida tranat.

Moses returns to Midian, and CI I:

^^^■^ ed to "Jethro his f'athcr-in-iaw, and said unto him, Let me go, I pray thee, and return unto my brethren ^vhiel^ are in l\c;ypt, and see whether they be yet aUve. And Jeihro said to Moses, Go in peace.

19 And the Lord said unto Moi=;es in Pdidian, Go, return into Egypt: ibr ^ all tlie men are dead which souglit thy life.

20 And Pluses took his wile and sons, and set them upon

But first he grasps witliin his awful hand The mark of sovereign poui'r, the 7itagic ivand; With this he draws tlie ghosts I'rom hollow graves. With this he drixesthcm dovjn the Sti/giun waves; Whh this he seals in sleep tlie wakeful sight. And eyes, though clos'd in death, restores to light. Thus arin'd, the god hegins his airy race,

i And drives the racking clouds along the liquid space.

5 TVIany other resemblances between the rod of the poets, and

■ Verse 18. Let me go, I pray thee, and retin-n to my brethreni i In the Septuagiiit and Coptic the following addition is,made to this verse, Meto: Je rag y^/j.Fpa; rag TroWag msivx^, ■tT£^fyT>J£r£l/ 0 i3a(7i>,£!/; AiyuTrrou. After these many days, the kiih,'' of Egypt died. This was probablj' an ancient gloss or note, which, in process of time, crept into the text, as it 1 i'.'ared to throw light on the following verse. Verse 19. In JMidian~\ This was a new revelation, and appears to have taken place after Moses returned to his father-inlaw, previous to his departure for Egypt.

I Ver.se 20. llis ivife and his sons] Both Gershoni and Eliczer, though the birth of the latter has not yet been mentioned 111 the Hebrew text; see the note on chap. ii. 22.

Set them upon an ass] The Septuagint read the word in the iPhral, ETTi ra. uTToiuyia upon asses, as it certainly required re than one, to carry Zipporah, Gershoni, and Eliczor, ass, and lie returned to the land of Egypt Moses took " the rod ofCuxl in his hand.

'21 ^ And llie Lord said unto Moses, ^Vhen thou goest to return into Egypt, see that thou do all those "^ wonders before Pliaraoh, whicli I have put in thine hand: but ' 1 will harden his heart that he shall not let the people go.

The rod of God] T'he sign of sovereign power, by which he was to perform all bis miracles: once the badge of his shephera's office, and now that, by which he is to feed, rule, and ' protect his people Israel.

j Ver.se 21. But I nill harden his heart] The case of Pha- ' raoh has given rise to many fierce controversies, and to several I strange and conflicting opinions. Would men but look at I the whole account without the medium of their respective creeds, they would find little diificulty to appreliend the truth. If we take up the subject in a theological point of view, all sober Cbrisfians will allow ihe truth of this proposition of St. Aiiguslin, when the subject in question is a person, who has hardened his own heart by frequently resisting the grace and spirit of God: Aon obdurat Dens impartiendo malitiam, scdnon inipartiendo misericordiani. Epist. 194'. ad Sixtum. "God does not harden men by infusing malice into them, but by not imparting mercy to them." And this other will be as readily credited. Non opcratur Deus in homtne ipsam duritiam cordis, sed indurare cum dicilur qucm mollire noluent, sic ctiam excacarc /jnem illiimiuare notuerit, et rcpeltere eum quern noluerit vocare. " God does not work this liardne.=^ of heart in man, but he may be said to harden him whom he refuses to soften, to blind him whom he refii.'^es to enlighten, and to repel him whom he refuses to call." It is but just and right that he should wilbliold iho.se graces which he had repeatedly oilered, and which the sinner had despised and rejected. Thus much for the general principle. The verb pin chuuik, which we translate harden, literally signifies to strengthen, confinn, imike bold or courageous: and is often used in the Sacred ^A'ri lings to excite to duty, persei^erance, &c. and is placed by the Jews at the end of most books in the liible, as an exhortation to the reader to take courage, and proceed w ith his reading, and with the obedience it requires. It constitutes an essential part of the exhortation of God to Joshua, ch. i. T. Only be thou STR0J<G, ntn p"\ ruk ciiazak. And of Joshua's dying exhortation to the people, chap, xxiii. 6. Be yc therefore VERY COU- U.AKEOUS, cr\Ti\'rw ve-chazaktem, to keep and to do all that is written in the book (f the laxi. Now it would be very strange, in these places, to translate the word harden — Unly be thou hard — Be ye tlierefbre very hard — and yet if we use the word hardy, 'it would suit the sense and context perfectly well: Only be thou HARDY — Be ye therefore very li.vRDY. Now suppose we apply the word in this way to Pharaoh, the sense would be good, and the justice of God equally conspicuous. I will make his heart hardy, bold, daring, presumptuous — for

22 And thou shalt say unto Pharaoh, Thus saith the Lord, "Israel is my son, " even my fir.stborn:

23 And I say unto thee. Let my son go, that

2-t ^ And it came to pass by the way in the

the same principle acting againat God's order, \s presumption; wliicli, «hen acliiiij- accoi-dhig to it, is widminted covra^e. 1 1 is true tliat the vtrl) nCP kashah is used, chap. vii. 3. which signifies to render sliff, tough, or stubborn, but it amounts to nearly the same meaninsj; with the above.

All tliose who have read the Scriptures with care and attention, know well, tliat God is frequently represented in them, as doin^ what he only permits to be done. So because a man has grieved his spn-it and resisted his grace, he withdraws that.spirit and grace from him, and thus he becomes bold and pre sumptuous in sin. Pliaraoh made his own heart stubborn against God, chap. ix..'54. and God gave him up to judicial blindness, so that he rushed on stubbornly to his own destruction. From the whole of Pharaoh's conduct we learn, that he was bold, haughty, and cruel; and God chose to permit these dispositions to have their full sway in his heart, without check or rf.straint from divine influence; the consequence was what God intended, he did not immedinrclj^ comply with the requisition to let the people go: and this was done, that God might have the fuller opportuuity of manifesting his power by multiplying signs and miracles; ami thus impress the hearts both of the F.gyptians and Israelites, with a due sense of his omnipotence andjustice. The whole procedure was graciously calculated to do endless good to both nations. The hraclitef, must be satisfied that they had the true God for their protector; and thus iheir faith was strengthened. The Egi/ptiuns must.see that their f^ods could do nothing against the Gc<l of Israel, and thus their dependance on them was necessarily shaken. These great ends could not have been answered, had Pharaoh at once consented to let the people go This consideration alone, unravels the mystery, and explains every thing. Let it be observed that there is nothing spoken here of the eternal state of the Egj'ptian king; nor dors any thing in the whole of the subsequent account authorize us to believe, that God hardened Ms heart ac^ainst the influences of his own grace, that he might occasion him so to sin, that his justice might consign him to hell. This would V>e such an act of flagrant injustice, as we could seap<ely attribute to the worst of men. He who leads anotluT into an ofiifnce, that he may have a fairer pretence to pimish him for it; or brings him into such circumstances, that he cannot avoid committing a capital crime, and then hangs him for it, is surely the most execrable of mortals. What then should we make of the God of justice and mercy, should we attribute to him a decree, the date of « hieh is lost in eternity, by which he has determined to cut otV from the! pQsGibility of salvation, millions of iiiiUions of unborn souls, '

25 Then Zipporah took ^ a sharp ^ stone, and cut oft' the foreskin of her son, and *" cast it at his feet, and said, Surely a bloody husband art thou to me.

26 So he let him go: then she said, A bloody husband thou art, because of the circumcision.

and leave them under a necessity of sinning, by actually hartfeiiing their hearts against the influences of his own grace and spirit, that he may, on the pretext of justice, consign them to endless perdition.i' ^\'hatever may be pretended in behalf of such unqualified opinions, it must be evident to all who are not deeply prejudiced, that neither the justice nor the sovereignty of God can be magnified by them. See farther on chap. ix. 16.

Verse 22. Israel is my son, even my firsthorn\ That is, the Hebrew people are unuiterably dear to me.

Ver^e 23. Ijet my son go that he may serve me] M'liich they could not do in Goshen, consistently widi the jjolicy and religious worship of the Egyjitians: because the most essential part of an Israelite's worship consisted in sacrifice; and the animals wliiih they oflered tu God wore sacred among the Egyptians. Moses gives Pharaoh this reason, chap; viii. 26."

I will slay thy son, even thy firslhornl Which, on Pharaoh's utter refu.val to let the people go, was accordingly done; see chap. xii. 29.

Verse 24. hy the way in the inn] See the note on Gen. xlii. 27. The account in this and the two followit.g verses is very obscure. Some suppose that the 23d verse is not a part of the message to I^haraoh, but was spoken by the Lord to Mcises; and that the whole may be thus para])hrased. "And I have said unto thee (Moses).lend forth (1t>U shalach) my son (Gershom, by circumcising him) that he may serve me (which he cannot do till entered into the covenant by circumcision) but tliou hast refused to send him forth, behold (therefore) / will slay thy son. thy firsthorn. And it came to pass by the way in the inn (when he was on his journey to Egypt) that, Jehovah met him, and sought (threatened) to k:ll him (Gershom) I Then Zipporah took a sharp stone, and cut aiuay the J'oreskin I of her son, and caused it to touch /«'.s_/lt;i (Jehovah'.s, who probably appeared in a bodily 'shape, the Septuagint call iiim the angel of the Lord J and said unto him.■ a.-iponse by blood: art thou unto me. Then he (Jehovah) ceased from him (Gershom) ' Then she said, A spouse by blood art thou unto me, because j of this circumcision." That is, I who am an alien, have en- 1 tered as fullv into co^enant with thte, by doing this act, as iny) son has, on whom tins act has been performed. j

The meaning of the whole passage seems to be this. G«r».ihom or Elitzer, the son of Moses, for it does not appear which, I had not been circumcised, though it would seem, that God i had ordered the father to do it; hut as he had neijlected this, ' thereiore Jehovah was about to have slain the child,, because I

.■^pake all the to meet words which the Loud had spoken in " the ' I'.iito Moses, and did the signs in the sight of mount of God, and kissed him.! the people.

28 And Moses 'told Aaron all the words of j 31 And the people Miclieved: and when they the Lord who had sent him, and all the " signs heard that tlie Loud h:ul " visited the children

A.M.251.^.. 27 IF And the Lord said to Aaron, |l 30 'And Aaron ^l£li!!i; Go into the wilderness ' Moses. And he went, and met him

29 IF And Moses and Aaron " went and gathered together all the elders of the children of Israel:

iDot in covenunt with him by circumcision; and thu.s he intentleJ to liave jiunij^hcd the (hsol)edience ot" the f.ith'ji' by the natural death of hi.s son. Zippora'i, gettinij anquiiutcd with,tlie nature of the case, and the dan;;er to wliich her firstborn jwas exposed, took a shaq) stone, and cut off the foreskin of lisr Ison. By tliis act the displeasure of the Lord was tinned a.-:ide, iand Zipporah con-idered lierself as now allied to God because nf this eircainci>ion. Accordino- to the law, Gen. x\ii. 14. the 'ynciicwncised chUd X!as to be cut off from Ids people,.so that ithere should be no inheritance for that branch of the family in lisrael. Moses tlurefore, for neglecting to circumcisL- the child, fcxposed him to this cutting of, and it was but barely prevented jyy tile prompt obedience of Zijjpovah. As cu-ctiiiici.sioii w;i.s hhe seal of tliat justification by faith, which comes thiouuli [I'iirist, Bloses, by nefjlectin;; it, gave a very bad examplt-, and JGod was about to proceed a'^ainst him with that severity which [the law required.

' Thi nh'irp stone mentioned ver. 25. was probably a knife;made ot'Jliiit, for such were anciently used, even « here knives of metal nii;;ht be had, for every kind of cjjeration alrmt the human bodj', such as embnwelinff for the yiurposc of embalming, circumcision, Sec. Ancient authors are full of proofs, of these facts. See the note on (Icn. I. 2.

i It is probable that Zipporah being alarmeil by this eireum- "tance, and fearing worse evils, took the j-esolution to return to;her father's house with her two sons; see chap, xiiii. 1, ice.; Verse 27. The Lord said to Aaron'] See vcr. 14. By some jsccret but ]iowerful movement on.•^aron's mind, or by some.voice or angelic nnni^try, he ^vas cow directed to go and imeet his brother Moses, and so correctly was the information Igiven to both, that th.^y arrived at the sa7iic time on the sacred {aiountain.

I ^'erse 'M. Aaron spalce tdl the u-ords"] It is likely that Aaron iwa-s better acquainted with the Hebrew tongue than his brother, and on this accouni he became the.spokesman; see on ver. S. I Did the.sv;,'»,v] I'uriicd the rod into a serpent, made the hand Jcproiis, anrl changed, tiie naier into blcod. See on ver. B & 9. j Verse 31. The people belieied] They credited (lie aet'ount teivcnof the divincappointment of Moses and Aaron, to be their nlelivcrei> out of their horidaj^e, the miracles w roiighl on the jjccasion confirming the tcstimoiiy delivered by Aaron.

Tlity boiied their heads aud 'K^orshipped] Siv a similar act 'mentioned, anrl in the same w^oiv!-, Gen..xxiv. 26. The bowling the head, &e. here, may probably refer to the eastern cusjtoin of bowing the head dov.n to the knee-;, then kneeling down ■and touching the earth with t!ie forehead. 'Ibis v.as a \ery il'ainful po>turc, and the i;io,-t humble in uliieb the body could j|)ossibly he placed. Tiiose who pretend to v.orship God, either iiy prayer or thanksgiving, and keep tiiemselves dviringthe per-

' of Israel, and that he ' had looked upon their alUiction, then Hhey bowed their heads and worshipped.

carelessly standiitq, or stitpidli/ sitting, surely cannot have a dy sense cf the majesty of God, and their own.si li fulness and unworthiness. Let the feelings of the body put the soul in remembrance of its 'sin against G<xl. Let a man put himself in such a position [kncelijig for uvstance) a.s it is generally acknowledged a criminal should assume, when coming to his sovereign and judge; to bewail his sins, and solicit forgiveness.

The.Jewish custom, as we learn from Rabbi Maymon, v/as to bend tile body, so that every joint of the back-bone became incurvated, and the head was bent towards tlie kneeji, so that the body resembled a bo-j.-; and prostration implied laying the body flat upon the earth, the arms and legs extended to the uttermo.-t, the mouth and forehead touching the ground, in JHatt. viii. 2. the leper is.said to xoorship our Lord, w?or-iKt»^i. a-jT4', but in Luke v. 12. he is said to have f'Alsn on his fca,?r:a-iv ej-i rr^omii:^-!. Tliese two accounts shew, that he first kneeled down, probably putting his face down to b.is knees, and touching the earth with his forehead: and tlien prostrated himself, his legs and arms being both extended. See on Gen.

The baeh~ardncss of Moses to receive, and execute the ce>mmi?>ion, to deliver the children of Israel, has something very instructive in it. He felt the importance of the charge, his ov.ii insuiliciency, and the a«ful responsibility under «hich he sliould be laid, if he receive<l it. Who then can blame him for hcs'tati)ig y If he miscarried, and how dillicult in such a case not to miscari}', he must account to a jealous God, who.-e justice required him to jiuni.sh every delinquency. What should ministers of the (iospel feel on such subjects '; Is not their charge more important, and more av/ful than that of i\Jo.ses r IIow few consider this! It is respectable, it is honourable to be in the Gospel ministrj', but who is sufficient to guide and Jred the flocl; of (iod? if tiirough the pastor's unfitness or neglect, any soul should go astray, or perish through want of proper spiritual noun.4nnent, or through not getting his jiortion in due season; in what a dreadful state is ihc pastor! 'iliat soul, say> God,.shall die in his iniquities, but his blood will I require at the watchman's hands! Were the.-:e things duly conMdcieil by tiiose who are Candidates ibr the (ios])cl ministry, who could be found to undertake it! \\'e.-hould then, indeed, have (lie utmost occasion to pray the Lord of the harvest, ix&aXAnv, to TiiKisT OCT labourers into the harval, as no one, duly considering those things, would go, unless thrust out bj Ciod him.self. O ye ministers of tiie sanctuary, tremb-le for your own souls, and the souls of those committed to your care! and go not into this work, unless God go \\i\\\ you. Without liis presence, nnctii'ii. and approbation, ve can do notliiiLff. ■ P p

Sroses and Aaron open their commission to Pharaoh, I. He insultingly ashs zcho Jehovah is, in zihose name thev require him to dismiss the people, 2. Thcij explain, S. He charges them with making the people disaffected, 4, 5- and commands the taskmas'crs to increase tlieir work, a?id lessen their weans of performing it, 6 — 9. The taskmasters do as commanded, and refuse to give the people str;nv, to assist them in 7naking brick, and yet require the fulfilment (f their daily tasks as formerly, when furnished with all the necessary means, 10 — 13. The Israelites failing to produce the ordinary quantity of brick, their own officers, set over them by the taskmasters, are cruelly insulted and beaten, 14. The officers complain to Pharaoh, 15, l6; but find no redress, 17, 18. The nfficeh finding their case desperate, bitterly reproach Moses and Jaronfor bringing them into their present circumstances, 19 — 21. Moses retires, and lays the matter before the Lord, and pleads with him, 22, 23.

saith the Lokd God of Israel, Let my people go, that they may hold ^ a feast unto me in the wilderness.

2 And Pharaoh said, ^ Who is the Lord, that I should obey his voice to let Israel go? I knownot the Lor.D, " neither will I let Israel go.

3 And they said, " The God of the Hebrews

Vcnse 1. And afla-aard Moses and Aarmt xvent'] Ttii.s chapfrr is pro)icrly a continuation of the preceding-, as tlie suoceed- '.n<X is a continuation of this; and to prcserre the connection of till- facts, they should be read tOLjether.

How simply, and yet m itli what authority, does Moses deliver his ine>sage to the Eijyptian king! Tims saith JEHOVAH, ( ioD of Isn.\EL, lit my people go. It is well in this as in ahnosl ••very other case, where nin' Jehovah occurs, to ]>reserve the origmal word: our u>iDp; the \\ ord Lord, is not sutTiciently txprt-s?i\e, and often leaves the sense indistinct.

^'erse 2. Ji'ho is the Lord?] Who is Jehovah, that I should obey his \oice.' What claims has he on me? I am under no obbfjation to him. Pharaoh spoke litre under the common persuasion that evi'ry place and people had a tutelary deity; and he supposed that this Jehovah nui:;ht be the tutelary deity of file Israelites, to whom he, as an Egyptian, could lie undev no kind of obligation. It is not judicious to bring this question as a proof that Pharaoh was an atheist: of this the text affords no tvidencc.

Verse 3. Three days' journey'] Tlie distance from Goshen to Sinai; see chap. iii. 18.

Ajid sticrijice iinlo the Lord] Great stress is laid on this circumstance. God requu-ed sacrifice: no religious acts which they performed, could l>e acceptable to him without this. He had now shewed them, that it was their indispensable duty thus to worship him; and that if they did not, they might exyject him to send the pestilence, some plague or death, proceeding immediately from himself, or tlu: sword, extennination by the hands of anenemy. 'Die original \,uxA -13T deber, from nni dabar, to drive of}', draxv under, &<.<•» whicli we translate pfi<i7e»c't, from the Latin /«.«/,<, the piagiie, signifies any kind of disease by w hich aa ex-

hath met with us: let us go, we pray

lest he fall upon us with pestilence, or with tlic

4 And the king of Egypt said unto them. Wherefore do ye, Moses and Aaron, let the

traordinary mortality is occa.<ioned; and which appears from the circumstances of the case, to come immediately from God. The Israelites could not sacrifice in the land of Egypt, because the animals they were to offer to God were held sacred by the Egyptians; and they could not omit this duty, because it was essential to religion, e\en before the giving of the law.. Thus we find, that divine.justice required the life of the anim;d, for tlic life of the tran.=!;'ressor; and the people were conscious.if this were not done, ihatGod would consume them with the pestilence or the sword. Erom the foundation of the world, the true religion required sacrifice. Before, under, and nfter the law, this was deemed essential to salvation. Under the Christian dispensation, Jesus is the Lamb of God that taketh away the sin of the world; and being still the Lamb newly slain before] the throne, no man cometh unto the Father but by him. [

" In this first application to Pharaoh, A\e obsene," says Dr.j Dodd, "that proper respectful submission, which is due from subjects to their so\ereign. They ref^resent to him the danger: they should be in, by disobeying their God; but do not so much! as hint at any punishment that w ould follow to Pharaoh."

Ver.se 4. Wherefore do ye, Moses and Aaron] He hints that the Hebrews are in a state of revolt, and charges Moses and' Aaron as being ringleaders of the sedition. This unprincipled charge has been, in nearly similar circumstances, often repeated since. Men who luue laboured to bring the ma.ss of the com-! mon people from ignorance, irreligion, and general profligacyi of manners, to an acquaintance with themselves and God, and to a proper knowledge of their duty to him and to each other,' have been often branded as being disaffected to the state, and as movers of sedition among the people! See on ver. 17.

Ye — let the people] ivn-jn tapheriu, from jns phard, to hose or disengage, which wc translate to let, from the Anglo-SascD

5 And Pharaoh said, Beliold, tiic pcoj)le of the hmd now are * many, 'and yc make thcin rest iVom their burdens.: 6 % And Pliaraoh commanded the same day die ''taskmasters of the people, and their officers, isayinp:,

7 Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves.

8 And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and

I 9 ' Let there more work be laid upon the men, I that they may labour therein; and let them not I regard vain words.

j 10 % And tlie taskmasters of the people went out, and their officers, and they spake to the jpeople, saying. Thus saith Pharaoh, I will not;^ive you straw. I 11 Go ye, get you straw where ye can find

lercan let/an, to hinder. Ye hinder the ptnpte from woikin<r. Gel i/e to your burdens. "Let rfcli>;ion alone, and mind your work." The language \j')t only oi" tyranny, but of the ba.-;ist incligion also.

Ver.-ie 5. The prnpir of the hind now are wnfiy] The wmguinary edict had no doubt been k)ng before repealed, or they could not lia\e multi|i!ied so greatly.

Ver.^e (i. The Ui.i/cnui.^ters of the people, and their officers^ The Uu^kniasters wore l''.gyptians, (see on chap. i. 11.) the offieer.') were Hebrews, see below, ver. 14. But it is probable that tlie taskmasters, chap. i. 11. which are called a'Da 'i;:? sorey mi^Miii — priiicex of the burdens, or taxes, were diiitrent from those termed laskmasters here, as the woriLs are diiKtent: CwJj nofidshim, signifies eiaetors or oppressors, pei'sons \vho exacted from them an unreasonable proportion either of labour or money.

(^ict;*J S'ltlll' shoterim, those seem to ha\e been an inferior sort of officers, who attended on superior officers, or magistrates, to execute then- orders. They are supposed to have been something like our sheriffs.

Verse 7. Straw to nitde brick'] There have been many conjectures concerning the use of straw in making bricks. Some suppose it was u.-ed merely for burning them: but this is unfounded. The liastern bricks are often made of clay and straw kneaded together, and then not burned, but thoroughly dried in the sun. This is expres.sly mentioned by Philo, in liis life of Moses, who says, describing the oppression of the Israelites in Egypt, that some were obliged to work in clay for the formation of bricks, and others to gather straw for the same puqiose, because straw is the bond by which the brick is held together — t>,h6'ji/ ya^ a.y'i^a ^:o-(xoc. Phil. Oper. Edit, Mang. vol. II. p. 86. And Pliilo's account is coniirined by the most intelligent travellers. Dr. Shaw says, that the straw

it: yet, not ought of your work shall be diminished.

1 2 So the jK-ople were scattered abroad throughout all the land of Egypt, to gather stubble instead of straw.

13 And the taskmasters hasted fhejn, saying,! Fulfil your works, i/our '^ daily tasks, as when ' there was straw.

14 And the officers of the children of Israel, which Pharaoh's taskmasters had set over them, were beaten, a?id demanded, Wherefore have ye not fldfillod your task, in making brick both yesterday and to day, as heretofore?

15 ^ Then the officers of the children of Israel came and cried mito Pharaoh, saying. Wherefore dealest thou thus with thy servants?

16 There is no straw given unto thy scr^-ants, and they say to us. Make brick: and, behold, thy servants are beaten; but the fault is in thine own people.

^Ileb, hex tlic work be hettv}j upon thcTricn. ^ Jfeb.^ matter of a datj in his day.

in the bricks still preserves its original colour, which is a prcKif that the bricks were never burnt. Some of these are still to lie seen in the cabinets of the curious. From this we may see tlie reason of the complaint made to Pharaoh, ver. Ui. the Egyptians refused to give the necessary portion of straw for kneading the bricks; and yet they required, that the full tale or nund)er of bricks should lie produced each day, as tiicy did when all the necessary materials were broutfht to hand; so the people were obliged to jio over all the corn-fields, and pluck up the stubble, which they were obliged to substitute for straw. See ver. 12.

Verse 8. And the tale of the bricks'] Tale signifies the number, from the Anglo-Saxon ta-llan, to number, to count, &c.

For they be idle; therefor^ they cry — Let us go and sacrifce.] TIiiis tlu'ir desire tii worship the true Cwl in a proper manner, was attrdiuted to their unwillingness to work: a reflectioa which tile I'^gyptians (in principle) of the present day, cast on tho.se, v.iio, while they are fervent in spirit serving the Lord, are not slotliful in business, see below, ver. 17.

Verse 14. And the ojicers — (see on ver. G.) — were beaten] Probably bastinadoed; for this is the common punishment in Lgyi>t to the ])resent day, for minor ofKiu'es. The manner of it is this: the culprit lies on his belly, his legs being turiuxl up behind erect, imd the executioner yives him so many blows, on the soles of the feet, with a stick. This is a very severe [lunishment, the sullerer not being able to walk for many weeks after, and some arc lamed by it through the whole of their lives.

Verse 1(>. The fault is in thine own people] nstin chatath, tlic SIN is in thy own people. 1st. Because they require impassibilities; and 2dly, because they punish vis for not doing what cannot be performed.

\'erse 17. Ye are idle — therefre ye say. Let us go and do sacrifice] It is coniiuon for those who feci unci inc. rntd about their own souls, tp attribute the relit,,ous ea.n'ijUi-i^ of otliersj P p 2 fore ye say, Let us go and do sacrifice to the Lord. 18 Go therefore now, «??rfworlc; for tliere shall no straw be given you, yet sliall yc deHver the

19 And the officers of the children of Israel did see that they tserc in evil case^ after it was said, Ye shall not minish ought from your bricks of your daily task.

20 % And tliey met i\Ioscs and Aaron, who stood in the way, as they came forth from Pharaoh:

who feel the importance of eternal thiiin;!!, to idleness, or a disregard of their secTilar concerns. Strange that they cannot see there is a medium! He who ha^ commanded them to be diligent in business, has also commanded tliem to be fervent inspirit, serving the Lord. He whose diligence in business is not connected with a true religious fervor of spirit, is a lover of the world; and whatever fortn he may have, he has not the poiver of godliness; and therefore is completely out of the road to salvation.

Verse 19. Bid see that thei/ were in evil case] Tliey sawthat they could neither expect justice nor mercy; thai Uieir deliverance was very doubtful, and their case almost ho]>eless.

Verse 21. The Lord look upon you, and judge'\ These were ha.sty and unkind expressions; but the aillictedmust be allowed the privilege of complaining— it is all the solace that such sorrow can find; and if in such distress, words are spoken which should not be justified, yet the considerate and benevolent will hear them with indulgence. God is merciful; and the stroke of this people was heavier even than their groaning.

Put a sxuord in their hand] Gi\en them a pretence, which they had not before, to oppress us even unto death.

Verse 23. yind Moses returned unto the Lord] Tliis may imply, either that there was a particular place into which Jloses ordinarily went to commune with Jehovah, or it may mean, that kind of turning of heart and aftection to God, which every pious mind feels itself disposed to practise in any time or pi are. The old adage will apply here — " A praying heart wever lacks a praying place." '

Lord, ivherefore hast thou so evil intreated this people.?] It is certain that, in this address, Moses uses great plainness of speech. Whether the oflspring ci a testy impatience and undue familiarity, or of strong faitii, which gave him more than ordinary access to the throne of his gracious Sovereign, it would be <!ifficu't to say. The latter appears to be the most probable, as we do not find, from the succeeding cliapter, that God was displeased with his freedom; we may therefore suppose, that It was kept within due bounds, and that the principles and motives were all pure and good. However, it should be noted, that such freedom of speech with the Most High siiould never!« used, but on very special occasions, and then only by his eitraordinary messengers.

Verffc 9-i. He hath done evil to this people] Their misery is iftcreat'ed, instead of being dimmi^hed.

21 " And they said unto them. The a.m. 2513. Lord look upon you, and judge; ^'^' "^^; because ye have made our savour ^ to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us.

22 % And Moses returned unto the Lord, and said, Lord, wherefore liast thou so evil entreated this people? why is it /hat thou hast sent me i

'23 For since I came to Pharaoh to speak in thy name, he hatli done evil to this people j '^ neither hast thou delivered thy people at all.

reading is botli literal and correct — And delivering, thou hatt not delivered — Tliou hast begun the work, liy giving us counsels and a commission, but thou hast not brought the people from under their bondage. Thou hast signified thy pleasure relative to their defnerance, but thou hast not brought them out of the liands of ilieir enemies.

1. It is no certain proof of tlie displeasure of God, that a whole people, ac an individual, may be found in a state of great oj)pression and distress; nor are affluence and prosperity any certain signs of his approbation. CoA certainly loved the Israelites better than he did the Egyptians j yet the former Were in the deepest adversity, while the latter were in the height of jHospeiity.^ — Luther once observed, that if secular prosperity were to be considered as a criterion of the Divme approbation, then the (Jrand Turk must be the highest inthe favour of God, as he was at that time the most prosperous sovereigTi on the earth. An observation of this kind, on a case so obvious, was really well calculated to repress hasty conclusions draw n from these external states, and to lay down a correct rule of judgment for all.-vich occasions.

2. In all our addresses to Gofl, we should ever remember, that we have sinned against him, and deserve nothing but pmiishmeiit from his liand. We should, therefore, bow before liim with the deepest humiliation of soul, and take that caution of the wise man — " Be not rash with thy mouth, and let not thine heart be hasty to utter any thmg before God: for God is in heaven, and thou upon eartli; therefore let thy words be few." Ecd. V. 2. Tliere is the more need to attend to this cautiori, because many ignorant, though well-meaning people, use very improper, not to say indecent, freedoms in their addresses to the Throne of Grace. With such proceedings God cannot be well pleased; and he who has not a proper impression of the dignity and excellence of the Divine Nature, is not in such a disposition as is essentially necessary to feel, in order to receive help from God. He who knows he has sinned, and (eels that he is less than the least of all God's mercies, will pray with the deepest humility, and even rejoice before God with trembling. A solemn awe of the Divine Majesty is not less requisite to successiul praying, than faith in our Lor.l Jesus Christ. When rve have such a commission as that of Moses, we may make use of his freedom of speech: but till then, the publican's prayer will best suit the generality of tliose \vho are e\en dignified by the name of Christian — Lorp, be merciful to me, a sinner!

God encourages Moses, and promises to shetc zconders upon Pharaoh, and to bring out his people zcith a strong hand, 1. He confirms this promise by his essential name JEHOFAH, 2, 3. Bj/ the covenant he had made with their fathers, 4, 5. Sends Moses Zi'ith afresh message to the Hebrezcs, full of the most gracious promises, and confirms the zvliole by appealing to the name in tchich his unchangeable existence is implied, 0" — 8. Moses delivers the message to the Israelites, but through anguish of spirit, they do not believe, p. He receives a veio commission to <ro to Pharaoh, 10, 11. He excuses himself on account of his unreadiness of speech, I'J. The Lord gives I... hand Aaron a charge both to Pharaoh, and to the children of Israel, V.>. The gcncahgt/ of Kcuhcn, 14; of Simeon, 15; of Le\[, from zchom descended GcrA\om, Koluith, and Meran, \6. The sons of Gcvshom, 17; o/" Kohatli, 18; q/" Merari, ]<). The marriage of Amram and 3 ochehed, 20. The sons of Izznr and Vizlcl, the brothers of Amram, 1\, G2. Marriage of Aaron and Elisheba, and the birth of their sons Nudab, Abiliu, Eleazar, and Ithainar, <ij. The sons of Koiali, the nephew of Aaron, 24. The marriage of Elcazar to one of the daughters of Viitlel, and the bi/th of Phinchas, 25. These genealogical accounts, introduced for the sake of sJiezdng the line of descent of Moses and Aaron, 26, 27../l recapitulation of the commission delivered to Moses and Aaron, 29; and a repetition of the excuse formerly made by Moses, SO.

HEN the Loud said unto Moses, Now shalt thou see what I will do to Pharaoh: for ^ with a strong hand shall he let them go, and with a strong hand '' shall he drive them out of his land.

Yerse 1. With a slroh^ hand] npTn T yad chazaka/i, the same verb which we translate to harden; see on ehap. iv. 21. The strong hand here means sovereijrn jiower, suddenly and foreibly applied. God |)urposed to manifest his soverci2;n power, in the siijtit of Pharaoh and the Esfyptians; in consequence of which, Pharaoh would nia,iife,-,t his power and autliority, as soVLrein:n of Egypt, in dismissing-, and thrusting out the people. Sec chap. xii. 31 — 33.

Verse 2. / am the Lord] It should be, / am JEHOVAH, and without this, the reason of what is said in the 3d verse, is not sufficiently obvious.

Verse 3. hj/ the name of God Almighii/] ■^-\\v ha El-shadav, God All-.sufficient — God the dispenser or pourer out of gifts. See on Gen. xvii. 1.

But lii/tn>/ name Jehovah was I not hwini to them.] Tliis passage has been a sort of crux crilicorum, and has been variously explained. It is certain that tile name Jebo\ ah was in use long before the days of Abraham, see Gen. ii. 4. where the words C3'mS» nin'' Jehovah Elohim occur, as they do frequently afterwards; and see Gen. xv. 2. where Abraham expressly addresses him by the namt Adonui 3 anov Mi; and see t'ne /thvcr. where God reveals hmiself to Abrani by this very name. And he said unto him, / am J ehovaii, that brought thee out of Vr of the Chatdees — Hov/ then can it be said that by his name Jehovah, he was not knoivn unto titem '^ Several answers have been given to this (juo'tion: the following are the chief. 1. The words!^hould be reail intcrrogutaety, for the negative particle i/h to, not, has this power oflen in Hebrew. "I appeared unto Abraham, Isaac, and Jacob by the name of Gotl Almighty, and by my lawie Jthovah, w as 1 not also made known unto them:"

2 And God spake unto ISIoses, and said unto him, I am " the Lord:

3 And I appeared unto i^braham, unto Isaac, and unto Jacob, by Ihe 7iajvc of^ God Almighty,

2. The name Jkhovah was not revealed before the time mentioned here, for though it occurs so fre(|uently in the book of Genesis, as that book Wiis written long after the name had come into common use, as a principal characteristic of (Jod, Moses employs it ii. his history because of this circumstance; so that \ihen« ver it appears previonslj/ to this, it is by the figure called /jjo/f/iiis or anticipation. 3. As the name Jehovah, nin', signifies existence, it may be understood in the text in ipu-stioii thus: " I appeared unto Abraham, Isaac, and Jacob by my name God Almighty, or God Atl-sufficient, i. e. having all power to do all good; in this character 1 made a covenant with them, supported by great and glorious promises; but as those promises had respect unto their posterity/, they coultl not be fulfilled to those fathers: but now as Jehovah, I am alxjut to give existence to all those promises relative to your su|>i)ort, deliverance from bondage, and your consequent settlement in the promised land." 4. The words may be considered as used comparatively: Though (iod did appear to those Patriarchs as Jehovah, and they acknowledged liim by this name; yet, it was but comparatively known unto them — they knew nothing of the power and goo<lness of God, in comparison of w hat the Israelites were now about to experience.

I believe the simple meaning is this, Tliat though from the beginning, the name Jehovah was known, as one of the names of the Supreme Being, yet what it really implied, they diil not know. El-Shaday, ni' "?« God All-sufficient, they knew well, by the continual provision he made for them, and the constant protection he aflbrded them: but the name nin'.Iehovah is particularly to be referred to the accomplishment of promises already made; to the giving them a being, and thus bringing them into extstence, which could not have been done in the

4 •* And I ha-\e also established my covenant with them, " to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers.

5 And '' I have also heard the groaninc: of the children of Israel, whom the Egyptians keep in Kondage; and I have remembered my covenant.

6 ^Vherefore say unto the children of Israel, ' I am the Lord, and ^ I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will ^ redeem you with a stretched out arm, and with great jud^-ments:

order of liis providence sooner than here specified: this name therefore, in its poiver and sijrnificancy, 'tins jiot known unto them; nor fully known unto their descendants, till the deliverance from Egi/pl, and the settlement in the promised lar.d. It is surely possible for a man to bear tlic nuinc of a certain office or dignitj/ before he fulfils any of its functions. King, mayor, alderman, magistrate, constable, may be borne by the several persons to whom they legally belong;, before any of the acts peculiar to those offices is performed. The king, acknowledged as such on liis coronation, is knoxin to be such by his legislative acts; the ciril magistrate, by his distribution of justice, and issuing warrants tor the apprehending of culprits; and the eon.ftuble by executing those warrants. All these were knoivn to have their respecti\e names, but the exercise of their powers alone, shews what is implied in being king, magistrate, and constable. Tlie following is a case in point which fell within my own knowledge.

A case of dispute, between certain litigious neighbours, being heard in court before a weekly sitting of the magistrates, a woman, wlio came as an evidence in behalf of her bad neighbour, finiling the magistrates inclining to give judgment against her mischievous companion, took lier by tlie arm and said, "' Come away! I told you, you would get neither law nor ■justice in this place." A inagi>trate, who was as much an honour to his function, as he was to human nature, immediately said, "Here, constable! take that woman, and lodge her in Bridewell, that she may know there is some law and justice m this place."

'I'lius the wortliy magistrate proved he had the power implied in the?tame, by ciecnting the duties of his office. ■ And (j'od who tyn.s- known as JtiiovAU, the Being who makes and j^ires effect to promises, was known to the descendants of the twelve tribes to be that Jehov.mi, by giving effect and being to the piomises which he had made to l\mr fathers.

Verse 4. / have also established my covaiaiit] I have now fully))urpi>sed to give present eilect, to all my engagements with your (uthci's, in behalf of their ijosteiity.

\'ei"se C. Say unto the children of Israel, I am the Lord,

" take you to me for 'I will be to you a shall know that I am the

God: and ye shall know that I otw the Lord your God, which bringeth you out ''from under the burdens of the Egyptians.

8 And I will bring you in unto the land, concerning the which I did ' swear " to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I avi the

9 And Moses spake so unto tJie children of Israel: " but they hearkened not unto Moses for "anguish of spirit, and for cruel bondage.

1 1 Go in, speak unto Pharaoh king of Egypt,

and I will bring you out, Sfc] This confirms the explanation ' given of ver. 3. which see.

Verse 7. / will take you to me for a people, ^c] This wsas ' jn-ecisely the covenant that he had made with Abraham; see Gen. xvii. 7. and the notes there.

And ye shall hiow that I am the Lokd (Jehov.^h) your God.] By thus fulfilling my promises, ye shall know what is implied in my name. See on ver. 3.

But why should God take such a most stupid, refractory, and totally worthless people for his people.' 1. Because he had promised to do so, to their noble ancestors Abraham, Isaac, Jacob, Joseph, Judah, &c. men worthy of all praise, because in general, friends of God, devoted to his will, and t» the good of mankind.

3. As liishop Warburton properly observes, " that the extraordinary providence by which they were protected, might become the more visible and iikistrioiis: for had they been endowed with the shining qualities of the more polished nations, the eftects of that pro\idence might have been ascribed to their own w isdom."

3. That God might shew to all succeeding generations, that he delights to instruct the ignorant, help the weak, and save ( the lost: for if he bore long with Israel, shewed them especial i mercy, and graciously received them whenever they implored! his protection, none need despair. God seems to have chosen the worst people in the universe, to give, by them, unto man- \ kind, the highest and most expnssive proofs, that he wills not the death of a sinner, but rather that he may turn from his iniquity and live. '

Verse 8. Which I did swear"] 't nx 'nscj mishati et yadi, I I have lifted up my hand. The usual mode of making an ay- ■ peal to (iod, and hence considered to be a form of swearing. It is thus, that Isai. ixii. 8. is to be understood — The Lord hath j.rworn by his ris^ht hand, and by the arm of his strength.

\'erse 9. But they hearkened not] I heir bondage was beconfie ' so extremely oppressive, that tlicy had lost all hope of ever being redeemed from it. After this verse the Samaritan add*. Let us alone that 'we may serve the Egyptians; for it is better for

12 And Moses spake before the Loud, saying,! Beliold, the children of Israel have " not hearkened unto nie; how then shall Pharaoh hear me, " who am of uncircumcised lips?

13 And the Loiin spake unto Moses and unto Aaron, and gave them a charge luito the children of Israel, and unto Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt.

14 <f[ These be the heads of their fathers' houses: " The sons of Reuben the tirstborn of Israel; Hanoch, and Pallu, Hezron, and Carmi: these be the tUmilies of Reuben.

Jamin, and Ohad, and Jachin, and Zohar, and

16 ^ And tliese are the names of " the sons

I/I to serze the Egyptians, than that ive should die in the vAlder- 7ICSS. This a))pe;ii-.< to he borrowed from chap. xiv. \2.

Anguish of.tpiric] nil "i'T /cdzer ranch,.•>hortnc.<is of.tpirit or breath. The words siijnify that their labour was so continual, and their bonda^'e so ciiiel and oppressive, tlial tlioy had scarcely time to lircathc.

Verse 12. Uncircumcised lips."] The word 'h'\^ dral, which we tran.-late uncircumcised, seems to signify any thitiir exuberant or suptvflnous. Had not Moses been remarkahle f)r his excellent beauty, I should have thought the passage might be Temhvtd protuberant tips; but as this sense cannot be admitted, for the above reason, the word must refer to some natural impediment in his speech; and probably means a want of distinct and ready utterance, either occasioned by some defect in the organs of speech, or impaired knowledge of the Egyptian language, after an absence effort!/ years. See the note on chap. iv. 10.

Verse 14. These be the heads] 'u;i<n rashcy, tiic chiifs or captains. The following genealogy was simply intended to shew, that Jlotcs and Aaron came m a direct line from Abraham; and to ascertain the lime of Israel's deliverance. The whole account fi oin this ver. to ver. 26. i.- a sort of parenthesis and does not belong to the narration: and what follows from ver. 28. is a recapitulation of w l;at was spoken in the jireceding chapters.

Verse 1& The years of the life of Levi] " Bishop Patrick observes that I^vi is thoufjht to have lived ilic longest of all Jic«b'» sons j none of whose ages are recorded m SJcripturc

18 And ''■ the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel: and the years of the life of Kohath Tvere a hundred thirty and three years.

1 9 And " the sons of Merari; Mahali and Mushi: these are the families of Levi according to their generations.

20 And ' Amram took him Jochebed his father's sister to wife; and she bare him Aaron and Moses: and the years of the life of Amram were a hinidred and thirty and se\en years.

21 And " the sons of Izhar; Korah, and Nepheg, and Ziclu'i.

22 And the ' sons of Uzziel; Elzaplian, and Sithri.

23 And Aaron took him Elislieba, daughter of ™ Amminadab, sister of Naasljon, to wife; and she bare him " Nadab, and Abihu, Eleazar, and Ithamar.

24 And the ° sons of Korah; Assir, and Elkanali, and Abiasaph: these are the fiimilies of the Korhites.

but his and Joseph's, whom Levi survived t:::cnty-seven years, thoutih he was much the elder brother. Kohath, the second son of Levi, accordinij to Archbishop L'sher, w;is //iir(;/ jears old when Jacob came into Egypt; and li\td theie one himdred and three years. He attained to nearly the same age with Levi, to one hundred and thirty-three years: and Ills son Amram, the falher of ■Nlosts, lived to "the same age with Levi. We may observe here, how the Divine promise. Gen. \v. 16. of delivering the Israelites out of Egypt in the fourth generation was verified: for I\Ioses was the son of Amram, the son of Kohath, the son of Levi, the son of Jacob." Uodd.

Verse 20. Jlis father's sister] irm dodato. Tile true meaning of this word is uncertain. Parkhnrst observes, that -in duU signifies an uncle in I Sain.v.x. 14. Lev. xxv. 14. and fieciuently elsewhere. It signifies also an uncle's son, a cousiu-serman, comiiare Jcr. xxxii. 8. with ver. 12. where the Vulgate renders m dodi by patruelis met, my paternal cousin; and in.\mos vi. 10. for nn dodo, the Targuin has r.'3'ip Icaribiuk, his near relation. So N'ulgatc, propinijuus ejus, his relative, and the Scptuagint, oi wxsioi avriv, those of their household, 'llie best critics.-uppose, that.lochebed was the cousin-gcrman of Amram, and not his aunt. Sec chap. ii. 1.

Bare him Aaron and Moses] Tlic Samaritan, Scptuagint, Syriac, and one Hebrew MS. add. And I\Iiriam their sister. Some of the best critics suppose these words to have been originally in the Hebrew text.

25 And Eleazar, Aaron's son, took him one of the daughters of Putiel to and "" she bare him Phinehas: these are

the heads of the fathers of the Levites according to their famihes.

26 lliese are that Aaron and Moses, " to whom the Lord said. Bring out the children of Israel fi-om the land of Egypt according to their " armies.

27 Tl\esc are they which ^ spake to Pharaoh, king of Eg-}i)t, ' to bring out the children of

and Mo.-es, see Nnmb. xvi. 1, &c. yet Moses, in his great impartiality, inserts liis name, amon<^ (hose of his other progenitors.

Verse 2:?. Elishcbal Tlic oath of the Lord. It is the same name as Elizabeth, so very common among' Christians. Slie wa.s of the royal tribe of Judah, and was sister to Nahshon, one of (he princes..Sec Numb. ii. 3.

Eleazar"] He succeeded to the high-priesthood on the death of his father Aaron, Numb. xx. 2.5, &c.

\'erse 25. P/iuielias] Of the celebrated net of this person, and the most ho;iourable grant made to him and his posterity, see Numb. xxv. 7 — 13.

Verse 26. According to their armies.'] anX3!» tsibotavi, (heir Lattalioiis, regularly arranged troops. As Cod had these particularly under his care and direction, he had the name of i"ll>V2V nin' Yehovak tsehaoih, Lord of hosts or armies.

" The plain and disinterested manner," says Dr. Dodd, " in which ISioses speaks here of his relations; and the impartialiiy wherewith he inserts in the list of them such, as were afterwards severely punished by the Lord, are striking proofs of his modesty and sincerity. He inserts the genealogy of Reuben and Simeon, because they were of the same mother with Levi: and tbi.-ugh he says nothing of himself, yet he relates particularly v.liat concerns Aaron, ver. 23. who married into an honourable family, the sister of a prince of the tribe of Judah."

Israel from Egypt; these are that Moses and Aaron.

28 % And it came to pass on the the Lord spake unto Moses, in the

29 That the Lord spake unto Moses, saying, ' I am the Lord: ^ speak thou unto Pharaoh king of Egypt all that I say unto thee.

30 And Moses said before the Lord, Behold, " I am of uncircumcised lips, and how shall Pliaraoh hearken unto me? >

Verse 28. And it canie to pas.^] Here the seventh chapter.should commence, as there is a complete ending of the sixth with ver. 27. and the 30tli verse of this cliapter is intiiiiately coraiected with the 1st vei-se of the succeeding.

Tlie principal.subjects in this chapter have been so amply considered in the notes, that little of importance remains to be done. On the nature of a covenant (see ver. 4.) aaiple information may be obtained by referring to Gen. vi. 18. &xv. 9 — 18. which places the reader will do well to consult.

Supposing Moses to have really laboured under some defect in speech, we may consider it as wisely designed to be a sort of counterbalance to his other excellencies: at least Oiis is an ■ordinary procedure of Duine Providence; personal accomplishments are counterbalanced by mental defects, and mental imperfections often, by personal accompiishinents. Tlius the head cannot say to the foot, I have no need of thee. And God does all this in great wistiom, to hide pride from man, and that no flesh may glory in his presence. To be contented with our formation, endowments, and external circumstances, requires not only much submission to the providence of God, but also much of the mind of Christ. (Jn the other hand, should we feel vanity because of some personal or mental accomplisha)cu^, we have only to take a view of cur zuhole, to find sufficient caiuse of humiliation: and after all, the meek and gentle spirit, only, is, in the sight of God, of great price.

2'he dignified mission of ^Toses mid Aaron to Pharaoh — the one to be as God, the other as a prophet of the Most High, \,-l. The prediction that Pharaoh'); heart should be. hardened, that (jod might multiph/ his signs and Konders in Egi/pt, that the iiihalntants might knozo he alone u-as the true God, 3 — 0. The age if Moses and ylaron, 7. God gives them directions hozc they should act before Pharaoh, 8, 0- Moses turns his rod into a serpent, 10. The vmgicians imitate this mirack, and Pharaolis heart is hardened, U — 13. Moses is commanded to tcuit upon Plniraoh ne.rt 7norning when he should come to the river, and threaten to turn the zcaters into blood, if he did not let the people go, 15 — 18. The UHiters in all the land of Egt/pt are tamed into Hood, 19, 20. The fish die. 21. The magicinm imitate this, and Pharaoh';; heart is again hardened, '22, iJ3. The Egi^ptians sorelj/_disr tressed tecause of the bloodt) xcaters, 24. This plague endures seven dai/^, 25.

2 Tlioii ' shalt speak all tliat I command thee: I and Aaron thy brother shall speak unto Pha- i raoli, that he send the ehildrcn ot" Israel out of his land.

3 And * I will harden Pharaoh's heart, and 'multiply my '^ signs and my wonders in the land of E<>}i)t.

4 Put Pharaoh.shall not hearken unto you, *that I may lay my hand u])on Egypt, and bring forth mine armies, and my people the children of Israel, out of the land of Egypt, '' by great judgements.

5 And the Egyptians ' shall know that I am tlie LoHD, when I " stretch forth mine hand up-

\ Verse 1. I have made thee a godi At l!iy word every plamie sJiall come, und at thy comiiuiiid each sh;ill be removed. Thus iMos-es must have apjxared as a };(k1 to I'haruoli.

Shall be ih) piopha.'].Sliall reoehe the \\ ord iVom thy moulli, and cctr.muiiicate it to the I'livptiaii kin"-, ver. "2.

N'ei'se 3. / v.ill harden Pharaoh's heart] I will permit his stubbornness and obstinaey still to remain, that I m ly have thf E^reater oi'portunity to multiply my wonders in the land, tiiat the Egyptians may know that I only am Jehovah, the sclt-exintent God. See on chap. iv. 21.

Vti>e 5. ^-1 nil bring out the children of Israel] Pharaoh's obsliuaey was eitiier caused or permitted, in mercy to the K^yptinns, that lie and his inajxicians, heiivT Miffered to op- JK e ]\losLS and Aaron to the uttermost of their ]iower, the J.-raelite.s miL;ht be bn.ui^ht out ol' I'^vpt in so sigiml a manner, in s]jite of all the opposition of the Egyptians, their kill'.-, and thiir '^oih, tliat Jehovah might appear to be Jtlhiiyhli/ and Alt-siifficieiU.

\erse 7. I\Io.H-s vjus four.'core year^ old] lie wa.s fo)-ti/ years old when he went to Midiaii, and he had tarried forti/ years in Midian, see chap. ii. 11. and Aet-.vii. •>*•. And li-om lliis verse it appear.*, that Aaron w;ls Ihrte y.M-s older than Mores: and we Itave already seen that Miriam tiiur sister was older than either, cha]7. li. 4.

6 And Moses and Aaron ' did as the Loud commanded them,.so did they.

7 And Moses u-as "" ibiuscore years old, and Aaron i()iirscore and fhree years old, when they spake lUJto Pharaoh.

8 % And the Lord spake unto Moses and unto Aaron, saying,

9 ^Vhen Pharaoh shall speak unto you, saying, " Shew a miracle for you: then tliou.shalt say unto Aaron, "Take tliy rod, and cast // beibre Plmraoh, and it.shall become a seipeiit.

10 And Moses and Aaron went in unto Pharaoh, and they did so ■' as the Lord had conunanded: and Aaron cast down his rod before Pharaoh, and bef()re his servants, and it 'became a serpcmt.

1 1 Then Pharaoh also " called the wise men

he who has a divine ^Tlis^ion to cflect.some extraordinary ])urpose, can give a supernatural proof that he has got this extraordinary connnission.

'I'ahr (hi/ rod] This rod, whether a common staff, an en.^ign of office, or a shepherd's crook, « as now conseciated for the purpose of working miracles; and is indiiierently called the rod of God, the rod of iMoses, and the rod of Aaron. (JckI gave it the nwraciilous)iower, and Moses and Aaron used it indifl.'rcnt j.

Ver.se 10. It became a yerpeiii] j'jn tannin. What kind of a serpent is liere iiitcn<led, learned men are not agreed. From the manner in wf.ieh the oritjinal word is used in V>,i\. Ixxiv. lo. Isai. xxvii. 1. li.!). Job vii. 1-2. sonie very large creature, eitlu r aquatic or an'i])hil)ious, is probably meant: some have thought that the crocodile, a well known Egyptian sniiual, is here inteiuled. In cha)). iv. 3. it is said that this rod was changed into a serpent; but the original word there is rnj nachash, and here p:n tannin, the same word which we tran.-lalc ic hales. Gen. i. 21.

As ti'nj uachaxh, seems to be a term restricted to no one ])articular meaning, as lias already bten sliewed on Cicn. iii. so the words pjn tannin, S'^jn tanninini,.~'j,-', tannini, and run lannoth, are used to sigiiii'y dille'rent kinds of animals in the Seriptnies. The \vord is suijposed to signify ihejaelciil, in Job XXX. 29. Psal. xliv. 19. Isai. xiii. 22. xxxiv. \i..xxxvii, 7. xliii. 20. Jerein.ix.il, &c. i^c. And silso a ^/m-joH, j«- pcnt, or xihalc. Job vii. 12. Psnl. xei. 1.3. Isai. vxvii. 1. li. 9. Jcrem. li. -i4. Ezek. xxix. 3. xxxii. 2. And is termed, in our translation, a sca-nion^ter, l.-un. iv. -J. As it was a rod, or.••<(///■, that was ehanged into the tannini in tlie ca^es inentiuntd In re, it has been.vuppo.sed that an ordinary icrjte.it is v.lwt ii intended by tlie word, because ijie>i2e of both might be then pretty nearly eipial: but as a niirecre was wrought on the occasion, tills eireuinstance is of no vt^eight; it was as e-,;sy for (;o<llo change the rod into a crocodile, or any other creature, as to change it into an adder or connnon snake.

Tlie magicians also hum rods to serpents..A.M. 2513..^j^j '^ t\vi sorcerers: now the magici- ' ans of Egypt, they also ^ did in hke

1 2 For they cast down e\ery man his rod, and they became sei-pents: but Aaron's rod. swallowed up their rods.

1 3 And he hardened Pharaoh's heart, that he hearkened not inito them; " as the Loud had said.

14 ^ And the Lord said unto Moses, "Pharaoh's heart is hardened, he refliseth to let the people go.

the men of learning'. Sorcerers,:^'2w3 cashephim, tliose who retecil hidden things, probably from the Arabic root i_iiii cushafa, to reveal, uncover, &c. signifying diviners, or those ■who pretended to reveal what was in futurity; lo cli.icover things lost, to find hidden treasures, &c. Mugicians, 'rtsin ' c/iarelumey, deci/plierers of abstru.'e writings, see the note on Gen. xli. 8.

T/ici/ alao did in like manner xvith their enchantments.\ The word CTi'rn'? lahatim, comes from lan'^ lahut, to burn, to fet on fire; and probably signifies such incantations as re(|uired lustral fires, sacrifices, fimi-rulions, burning of incense, aroinaiic and odoriferous drugs, &c. as the means of evoking departed spirjts, or assistant dsmons, by whose ministry, it is ijrobablc, the magicians in ciuestion, wrought some of tlieir decei)iive miracles: for as the term m/inc/f signifies projjerly something which exceeds the powers of nature or art to produce, (see ver. 9.) hence there could be no miracle in this case, but those wrought through the power of God, by the ministry of Moses and Aaron. Tliere can be no doubt that real sei-pents were produced by the magicians. On this subject tiiere are two oi)inions: 1st' th.it the serpents were such as they, either by jusglin-;-, or sleight of hand, had brought to the j>lace, and had secreted till the time of exhibition, as our common conjurors do in the public fairs, &c. 2dly. That the sei-pents were brought by the ministry of a familiar spirit, whicli, by the maj^ic "flames already referred to, tliey I'.ad evoked for the purpose. Both the.se opinions admit the serpents to be real, and no illusion of the sight, as some have supposed.

The first opinion apjiears to me insutliciiint to account for the phenomena of the case referred to. If the magicians ihre-ji dou-n their rods, and tlicj/ became serpents after they were thrown down, as the text expressly says, ver. 12. juggling or sleig/it of hand had nothing farther to do in the busmess, as the rods were then out of their hands. If Aaron's rod malloiied up their rods, their sleight of hand Avas no longer concerned. A man, by dexterity of hand, may so tar impose on his spectators, as to appear to eat a rwl; but for rods lying on tb.e giound to Ixcome serpents, and one of these to dcAOur all the" rest, so that it alone remained, required.something more than ju^gUnir. How much more rational at once to allow, that these magicians had familiar spirits, who could.vsume all shapes, change the appearances of the subjects on which tliey operated, or suddenly convey one thing away.

water; and thou shalt stand by the river's brinkagainst he come; and "^the rod which was turned to a seq)ent shalt thou take in thine hand.

16 And thou shalt say unto him, ' The Lord God of the Hebrews hath sent me unto thee, saying. Let my people go, ^ that they may sen'e me in the wilderness: and, behold, hitherto thou wouldest not hear.

17 Thus saith the Lord, Li this "thou shalt know that I am the Lord: behold, I will smite

and sub.stitute another in its place? Nature has no such power,' and art no such influence, as to produce the eifccts attributed here, and in the succeedin;- chapters, to the Egyptian magicians.

Verse 12. Aaron's rod s-xallovsed up their rods."] As Egypt was remarkably addicted to magic,.'orcery, &c. it was necessary that (i(Hl should permit Piiaraoh's wise men to act to the utmost of their skill, n order to imitate the work of God, that liis superiority might be clearly.seen, and his powerful working incontestibly ascertained; and this was fully done, when Aaron's rod sxi'alloiied up llttir rods. We have already seen, that the names of two of the chief of these magicians were Janncs snA Jamb; es-, see chap. ii.lO. and 2 Trm. iii. 8. Many traiUtions and failles concerning tliese may be seen hi the eastern writers.

Verse 13. And he hardcied Pharaoh's hearl] ni~i£) 3S p:n'l vai-ijechaznk leb Parcoh, ".\nd the heart of Pharaoh was iiardened," the identical words which in ver. 22. are thus translated, and which should have been rendered in the same way here, lest the hardeiiirg, which was evidently the effect of his own obstinate shutting of his eyes against the tiuth, should be attributed toGod, see on chap. iv. 21.

Verse 14. Pharaoh's heart is hardened] 13^) cubed, is become heavy, or stupid; he receives tio conviction, notwitlistandini;- the clearness of the light which shines upon him. We well know the power of prejudice, where persons are determined to think and act after a ])re-detcrmined plan: arguments, demonstrations, and e\en miracles themselves, are lost on them, as in the case of Pharaoh here, and tiiat of the^^b-.stinate Jews in the days of our Lord and his Apostles.

I Verse 17. Behold, I xiill smite] Here commences the ac- ■ count of the ten plagues, which were inflicted on the Egyptians by Moses and Aaron, by the command and through the i

"•*""'•" upon the waters which are in the river, and ' they shall be turned ''to lilood.

IS And the H.sh that is in the river shall die, and the river shall stink; and the Egyptians shall 'loath to drink of the water of the river.

19 ^ And the Lord spake unto Moses, Say unto Aaron, Take thy rod, and "* stretch out thine hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their " pools of water, that they may become blood; and tliat there may be

blood throughout all the land of Egvpt, both in vessels oj' wood, and in vessels «/" stone.

20 And Moses and Aaron did so, as the Lord commanded; and he ' lifted up the rod, lUid smote the waters that -cere in the river, in the sight of Pharaoh, and in the sight of his servants; and all the ^ waters that xcere in the river, wcj'c turned to blood.

21 And the ii.sh that tr«.s- in the nver died; and the river stank, and the Egyptians " could not drink of the w ater of the ri\er; and there

power of God. According- to Archbishop Usher, these ten |)Ia!:iies took place in tl'.o (-(jurtie of one month, and in the ftillowinii' order:

The first, the \v.\ ters tiimied into blood, took place, he suppo.'ies, the liSth day of the si.xth month, ver. 20.

The seconrf, the plague, of fhocs, on the 25th day of the ■ sixth month, chap. viii. 1.

Tlie fourth, grievous swarms of flies, on the 29th day of the sixth month, chap. viii. 24.

The fiftli, the tjricvous murkais, on tlie 2d day of the ■seventh month, chap. ix. •'>.

• The nitih, the plague of itoii.s and elains, on the •3d day of the seventh m<iiitii, chap. ix. lO.

The scTcnlh, the i^nievoiis nAiL, on the 5th day of the seventh 'month, cha|>. ix. IS.

The ei^lttlt, the jjlap^ue of locusts, on the 8th day of the seventh month, chap. x. 12.

TIte Hint/i, tile xnicK darkness, on the lOth day of Abih (April;5l)) now become the first month of the Jewish year, chap. X. 22. But see the note on clia]). xii. 2.

• The fciit/i, the slayinc the riKST-uoriN, on the l.jth of Ahil), chap. xii. 29. But most of these dates are destitute uf proof thing in it inexpressibly agreeable and pleasing to the taste; and it should have the same rank among waters, that cfiam- \ ptigne has among ••.vines. Biil its most valuable quality is, that it is exceedingly salutary. It never incommoiles, let it be drunk in what quantity it may: this is so true, that it is no unconuiion thing to see some persons drink three buckets of it in a day, without the least inconvenience! When I passsnch encomiums on the water of l^gypt, it is right to observe, that I speak only ol' that of the Nile, whiili indeed is the only water, drinkable, for their v.cU-water is detestable and unwliolesoiiie. Fountains are so rare, that they are a kind of prcxligy in that country; and as to rain-ivater, that is out of the question, as scarcely any falls in I'gypt."

" A person," says ^Ir. Ilarmer, " who never before heard of the tleliciousness of the Nile water, and of the large quantities which on that account are drank of it, will, I am sure, find an energy in those words of I\Iot-es to Pharaoh — Tl'ir Egyptians shatl toatli to drink of the water of tlie river, which he never observed before. They will loathe to drink of that water which they used to prefer to all the waters of the universe; loathe to drink of that, for which they had been accustomed to long, and \\\\\ rather cluise to drink of wellwater, which in their country is detestable I" — Ohsei-vatiom, Vol. III. p. 56 1.

Verse 19. Tliat tliere may be blood — both in vessels o( v.'ood, and in vessels of stotic.] Not only the Nile itself was to be thus changed into blood in all its branches,;md the canals issuing fiom it, but all the water of lakes, ponds, and n-.servoirs, was to undergo a similar change. And this was to extend even to the water alreadj/ brought into their houses for culinary and other domestic purposes. As the water of the Nile is known to be very thick and nnuldy, and the l''g)"ptians are obliged to filter it through jXits ot a kind of white earth, and sometimes through a jiaste made of almonds, Jlr. Ilarmer supposes that the vessels of wood and stone mentioned above, may refer to the process of filtration, which no doubt has been practised among them from the remotest period. The meaning given above, 1 think to be more natural.

Tlie FIRST plague — Tlie vvatehs turned into dlood. Vei-se 20. Jtl tlie waters — were turned to blood.'] Not merclv j in appearance, but in reality; for these changed watei-s bcj came corrupt and insalubrious, so that even tlie fish that w'erc; in the river died; and the.smell became highly olleiisive, ^u j that the waters could not be drunk, -er. 21.

22 * And tlic magicians of Eg-yjit did so with || 24 And all the Egyptians digged round ahout their enchantments: and Pharaoh's heart was, the river for water to drink; " for they could not

hardened, neither did he hearken unto tliem; *as the Lord had said. 23 And Pharaoh turned and went into his

Verse 22. And the jna^^iciniis — did srj] 13>it if all tlie water in Eirypt «';!.■* turned into lilood by miosis, where did the inag;iciaTi.- ijct the water which thci/ changed into l>lood? Tlii.s <]iiestion is answered in vcr. 21-. The Egyptians (hij^ed round about the river tor water to drink, and it seems tliat the water ©btaincd by this means was not bloody like that in the river: en thin water, therefore, the majric au^ nii<;ht ojierate. Again, though a general commission was given to Moses, not only to turn the watei-s of the river (Nile) into blood, but also tliose of their streams, rivers, ]>onds, and jjools; yet it seems pretty clear, from ver. 20. that he did not proceed thus far, at least In the first in.-tance; for it is there ptated, that only the waters Xf the river were turned into blood. Afterwards, the plague <loul)tless became general. At the commencement, therefore, of tliis plague, the magicians might obtain other water to imitate the miracle; and it would not be difficult for them, hy jiia:gUtig liicki, or the nsaislatice of a faniiUar spiyit, (for we muft not abandon the possibiiily of this use) to give it a bloody apj.enrance, a fetid smell, and a bad taste. On either of these grovmds, there is no contradictifm in the Mo.saic actx.uut, though some have been very studious to find one.

The plague of the bloody waters may be censidered as a ^Ii^piay of retributive justice agaia^t the Egyptians, for the miu'derous <lecree, which enacted, that all the male children •of the Israelites.should be drowned in tliiit river, the waters •of which, so necessary to their support and life, were now rendered not only insalubrious, but deadli/, by being turned into blood. As it is well known that the Nile was a chief object of Egyptian idolatry, (see on ver. E5.) and that annually they sacrificed a girl, or as others say, both a boi/ and girl, to this river, in gratitude for the benefits received from it, (Uiiiverxdl llifl. Vol. I. p. 178. fol. edit.) God might liave designed this ])lague as a p\iriishment for such cruelty; and tlie contempt pound ui)on this oliject of tlieir adoration, by turning its waters into bloo<l, and rendering them fetid and corruijt, must have had a direct tendency to coiTcct their idolations notions, and lead them to acknowledge the power and authority of the true (.'od.

\'er.se 25. ^hd sei^eii days were fid filled'] So %ve learn, that this plague continued at least a whole week.

The contention between Moses and Aaron and the magicians ■of Egypt, lias become famous throughout the world. Tradition, in var'wus countries, lias preserved, not only the account, but al.<o the nauu* of the chief persons concerned in tile oppo-ition m ide by the l'!gyptiaus to these messengers of tiod. Tiiough their names are not mentioned in the sacred texlj ytl Iniihtion had ])reserved them in tlie Jciiixh records, from which St. Paul undoul)tedly ([notes, 2 Tim. iii. 8. where, speaking of tl;e enemies of the Gospi I, he compares them to Juriiei and Jambrcs, nh >..-uicltstood i\Joses. That these names

2,5 And ".seven days were iidfilled, after that the Loud had smitten the river.

existed in the ancient.Jewish records, their own writings • shew. In the Twgum of.Jonathan ben Uzziel on this pl-jce, they are called 3'''n27:''l D^T Jan/.i and Jaiiibris; and in the Babylonian Talmud they are named Joanne and IMainbre, and are represented as chiefs of the sorcerers of Egyjit, and us having ridiculed Moses and Aaron for pretendnig to equal them in magical arts. And Rab. Tancnni, in liis Coiiimeutary, names them Jonos and Jombrus. If we allow tlie readings of the ancient editions of Pliny to lie correct, he refers, in Hist. Nat. 1..\x\. c. 2. to the same i>crsona, the names being a littls changed — Est ct aliii vui'^iccs J'ui'tio a Mose 4' Janine i!)' Jotupe Jiidais jiendcH'!, sed mullis miltibns annorioii po^t Zoro;is/rem. " There is also anotlier faction of magicians, which took its origin from the Jews, Jloses,.lamnes, and Jotapcs, many thousands of years after Zoroaster;" where he confounds I\Ioses with the Egyptian magicians; for the heathens having no just notion of the power of God, attiibuted all miracles to the influence of magic. Plini/ al,;o calls the Egyptian magicians Je-.vs: but this is not the only mistake in his history; and as he adds, sed niulcis millihns unnorum post Zoroastrem, he is supposed by some to refer to \\\t i'hrisiiims, and particularly tlie Apostles, who wrought many miracles, and whom he cons-iders to be a magical sect derived from Closes and the Jews; because they were Jews by nation, and tpioted Moses and the Prophets, in proof of the truth of the doctrines of Christianity, and of the divine mission of Christ.

Kumenius, a Pythagorean j)hiloso))l'er, mentioned by Eusebius, names these magicians Jaiunes and Jainbres, and mentions their opposition to Moses; and we have already seen, that there was a tradition among tlie Asiatics, that Pharaoh's daughter had Moses instructed by the wise men Junnes and Jambres: see Abut Fartije, edit. Poc'ic. p. 2Q. Here tlien is a very remarkable fact, the principal circumstances of which, and the chief actors in them, have l)een preserved by a sort of universal tradition. See Ainsxvorth.

When all the circumstances of the preceding case are considered, it seems strange that God should enter into anj' contest with such persons as the Egyptian magicians: but a litde reflection will shew the absolute necessity of this. Mr. Psalmanczar, who wrote the account of tlie.Tens, in the firat volume of the Universal llistorij, gives the following judicious reasons fortliis: — " If it be asked," says he, " why <iod did sutler the Egyptian magicians to borrow power fiom the devil to invalidate, if possible, those miracles which his servant wrought by his divine power; the following reasons may bo given for it: 1. It was necessary that these magicians should be suflered to exert the utmost of their power against Moses, in order to clear him from the uuput;\tion (i{ iiuigic or sorcery; ' for, as the notion of such an extraordinaiy art «'as very rife, not only among the Egyptians, but all other nations; if they had not entered into this strenuous com^ietition with him, and bcon Pt length overcome by liim, both tlie Il.bnws and tliv Ji.rvjitians would Imvc l«;en a|.tiT to Wave -.ittiibuttd all his niTr.ii'lL> to liis fkill in ina.;ic, than to the diviii-; power.

" Secondly. It wa^ ntccssiry, in order to tonririn llio f.iith of the wa\c"rin:r and dopon ting Israfhto.«; by making them fee ihc ditiirence between Mose.-' iiclini; by the power of God, and the wreerci-s by that of.Satan.

" lliirdly. It w as necc sary, in orHer to '[)reser\-e th?m afterward-, froni lieinif scxluced by any false miracles fi-oin the tnie wur.-liip of viod.',

To these -A fourth rea.-^>n may be added: <;od permitted lliis in mercy to the I'l^yptians, that tb( y mi^ht sei- that the i>nd# in whom they trusted, were utterly ineapal)le of sarins,' them; that they could not undo or counteract one of the plague* sent the E'iyplians, and perhaps several of the servant;* of I'haraoli, were cured of their idolatry; though the king liimself Iiardened his heart again.-t th- e. id.nce.s which (Vod bi ouc;ht Infofe

!•? eyes, i nu > Vioa is a-(iou"« oy lll^ juu^iiinu-. mi m otij pcration of his hand, his desi^it is to enlisfliten tlie minds f men, to briii'r them froui false de|)endances to tru.-.t in himself alone; that beiiv^ saveil from erro and sin, they may becoute wise, holy, and" happy. When his juds^meiits are abroad in the earth, the iiihal)it;uils learn riyhte-ou.-ness. — See the note on chap. iv. 21.

The plugm of frogs threatened, \, C. The extent of this plague, 3, 4. Aaron cnmmauded to stretch out his hand, liith the rod, over the river and raiters of Egi/pt, in consequence of zchich the frogs came, 5, (5; The magicians imitate this miracle, 7. Vharaoh iutrcats Moses to remove the fogs, and promises to let the people go, 8. Moses promises that iha/ shall lie removed from every part of Egi/pt, the river excepted, 9—11. Moses prays to God, wtd the frogs die Ihrouglwut the ichulc land of Egi/pt, 1'2 — 14. Pharaoh Jinding himself respited, lardi-ns his heart 1 j. The plague of lice on man and beast, 10, 17- The magicians attempt to imilate this miracle, but in Tain, 18. Thei/ eotifess it to be the finger of God, and yet Vharaoh continues obstinate, 1<). Moses is sent agaiu to him to command him to let the people go, and in case of disobedience, he is threatened uith swarms of 6ies, 20, CI. A promise made that the land of Goshen, zvhcre the Israeliles dicelt, sjionid be exempted from this plague, «2, 23. The flics are serU, 24. Pharaoh sends for Moses ami Aaron, and ofers to permit them to sacrifice in the land, 25. They refuse, and desire to go three days' joui my into the wilderness, 20.27. Pharaoh consents to let them go a little way, provided they ic-ould intreat the Lord to remove the flies, 28. Moses consents, prays to God, and the flies are removed, 30, 31. After ivhich, Pharaoh yet hardened his heart, and refused to let the people go, 32.

AND tlic Lord spake unto Moses, Go unto Pharaoli, and say unto him, Tluis saith the Loud, Let my people go, ' that they may serve me.

; Verse 1. Let my people go] GckI, in great mercy to Pha-

Verse 2. If thou rcfiifc] Nothing can l)e plainer, than that Phanioh had it still in his power to have (Usmissed the people; and that his refusal was the mere eflict of his ow n wilful obstinacy.

li'ilh frogs] '^'imSV tseparaltim. Tliis word is of dcubtful etymology: almo.=t ail interpreters, both ancie.it and mo- I ienij agree to render it as we*lo, though some maitioned by ]

2 And if thou " refuse to let thein

3 And the river shall bring forth frogs abun-

Aben Ezra think the crocodile is meant; but these can ne^'cr weiirh against the conjoint testimony of the ancient versions. Parkliurst deri^■t^s the word from ISS l.taphur, dtaiotiiiLf tile brisk actio.i or motion of the light, and i'T i/add, to feci, as they seem to feci or rejoice in the light, croaking all the summer mouths, yet hiding themseU es in the winter, 'llli- Arai)ic name lV>r this aiam.d is \ery nearly the same witli the Hebrew, p,\ijo z.ifld, \vhere the letters are the same, the i resch being omitted. It is used as a quadrilitcral rotit in the Arabic langUiige, to signify frog'jy, or containing frogs, see Oolitis. But the true etymology s-eenis to be given by Bocliart, who says, the word is compounded of ^i^a zifa, a hanlc, and ej. rada, mud, because tiie frog delights in muddy or niarsiiy places; and tUat from tliese two words, the noun cAa*3 zifda,

A.M. 2513. dantly, which shall go up and come ^' ^' "•'^' into thine house, and into " thy bedchamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy " kneading-troughs:

4 And the frogs shall come up both on thee, and upon thy people, and upon all thy servants,

5 ^ And the Lord spake unto Moses, Say unto Aaron, " Stretch forth thine hand with thy rod over the streams, over the ri-\'ers, and over the ponds, and cause frogs to come up upon the land of Egypt.

6 And Aaron stretched out his hand over the waters of Egypt; and ■* the frogs came up, and covered the land of Egypt.

7 ^ And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt.

8 % Then Pliaraoh called for Moses and Aaron, and said, ^ Intreat the Lord, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice imto the Lord.

9 And Moses said unto Pharaoh, ^ Glory over mc: " when shall I intreat for thee, and lor thy servants, and for thy people, ' to destroy the frogs from thee and thy houses, that they may remain in the river only?

10 And he said, " To morrow. And he said, Be it according to thy word: that thou mayest

is formed, the j rebeinpjdropjied. In the Hatrochouiyomachia of IIoiTier, the frofr has many of its epithets from this very circumstance; hence Ai^-mxa^ic, delii^hline; in tlielake; BqjS'ofoy.'A-ric, lijing ov engendering in the mud; TlrM'j- and nuAofaTnc, belonging io the mud, walking in the mud, &c. &c.

A frog is in itself a very harmless animal: Init to most people, who use it not as an article of foorl, excccilin^ly loathsome. Gotl, with equal ease, could have brought crocodiles, hears, lions, or tj/gers, to have punished these people and their impious king, instead of frogs, lice, Jiies, &c. But had he used any of those formidable animals, the effect would have apjieartd so commensurate to the cause, that the hand of God might have been forgotten in the punishment; and the peii[)le would have been e\as])erated, vvithout iDeing humbled. In the present instance, he shews the greatness of his power, by making an animal, devoid of every evil qualitjr, the means of a terriiile alllietion to his enemies. How easy is it, both to the justice and mercy of God, to destroy or »ave by means of the most des]>icable and insignificant of instruments! Though he is the Lord of Hosts, he has no need of powerful anmes, the ministry of angels, or the thunderbolts of justice, to puni.sli a siimei-, or a sinhil nation: the frog or the Jlj/ in his hands, is a sufficient instrument of ven-.geance.

Verse 3. T/ie river shall bring forth frogs ainindantlj/] river Nile, which was an object of their adoration, was one of the instruments of their puiiishmer!.*. Tiie expre bring forth abundantly, not only shews the vast numbers of tho.se animals which should now infest the land, but it seems also to imply, that all tiie spa'xa or ova of those animals, which Mere already in tlie river and marshes, shoiild he brought miraculously to a state of perfection. W'e may ' suppo.sc, that the animals were already in an eml)ryo existence, but multitudes of them would not have come to a state of perfection, lui'l it nut been for this miraculous interference. Tills suppo.-ition will appear the more natural, when it is consideied that the Nile was rcmarkal)le for breeding frogs, and such other animals, as are principally engendere<l in such marshy places a» must be left in the vicinity of the Nile, after Its annual iniirtdations.

Into thine ovens'] In various parts of the East, instead of what we call ovens, they dig a hole in the ground, in which they insert a kind of earthen pot, which having sulliciently heated, they stick their cakes to the inside, and when haked, remove them, and supply their places whh others, and so on. t To find sui;h places full of frogs, when they came to heat! tb.em in order to bake their bread, must be both disgusting and distressing in the extreme.

Verse 5. Stretch forth thine hand — over the streams, over the rivers'] The streams and rivers here may refer to the grand divisions of the Nile in the lower Ei;-jpt, which were at least seven, and to the canals by which these were connected, a.s there were no other streams, &c. but what proceeded from this great river.

Verse 6. The frogs came tip, and covered the land of Egypt.] In some ancient writers, we have examples of a similar plague. The Abderites, according to Orosius, and the inhabitants of Pa?onia and Danlania, according to Athenaus, were obliged to abandon their country, on account of the great numbers of frogs, bj^ which their land was infesteil.

Verse 7. The magicians did so] A little juggling or dexterity of hand might have been quite sufficient for the imitation of this miracle, because frog^ in abundance had alreaily been proihiced; and some of these kept in readiness, might have been brought forward by the magicians, as proofs of their pretended jiower, and equality in intluence to Moses and iVaron.

N'erse 9. Glori/ over me] ''"?J7 iKSnn hithpaer dlai. Tliew words have greatly puzzled commentators in general; and it I is not ^ easy to as.-ign their true meaning. The Septuagint I render the words tiius, ra^ai tt^o; p.e ■e-ote, &:c. appoint unto ' me vslieii I shall pray, &c. The constilue mihi ijnundo of the 1 11 /gate 'is exactly the same; 'and in this sense almo.'it all the j versions understood this place. This countenances the conjectural emendation of Lc C'lerc, who, by the change of a ' single letter, reading "ixann hithbaer, for lK3,-in hithpaer,! gives the same sense as that in the ancient versions, llovbigimt, supposing a corruption in the original, amends the readl ing thus, 'TJ? nx^ HilN altah baar dlai — Die mihi tpio tempore:, 1; &e. — " Tell me when thou wisliest me to jiray f.ir thee," &C.

A.M. •-'=-" know that " there is none like unto

1 1 And the frogs shall depart from thee, and ' JTom thv houses, and from thy servants, and j from thy people; they shall remain in tlie nver|

\i And Moses and Aaron went out tiom Pharaoh: and Moses " eried unto the Loud, beeausei of the frogs which he had brought against Pharaoh. 1 13 And the Lord did according to the word of Moses; and the frogs died out of the houses,

out of the villages, and out of the

which amounts to the same in sense, with that projiosed by Lf Cleic. Several of our Eiitjhsh vei-sion.s preserve the same meaning:; so in tlie Saxon Heptateuch, Eej-erri; me anne an jbajan; so in Becke's Bible 1519 — " And Mohk s.-ycd unto iPhdiaoli, Appoint tliou the time unto me." This appears bo be the genuine import of the vo'^'-'*. '"'i' the sc use taken Jin this way is stronsj and 'j>ood. We iiiav conceive Closes iaddressinp- Pharaoh in this way — " That thou niaye.st boil [persuaded that Jehovah alone is the inflietev of these pla^^ues; -, appoint the time when thou wonlik>l have the ]>iesent ca- ij lainily removed, aiid 1 will pray unto (lod, and thou.shall plainly see, from his answer, that this is no ca««;/ alllietion, ' i.nd that \n continuing to harden thy heart and resist, thou I art sinning against Cod." JSotliin;;^ could be a fuller proof;: lliat this plague was supernatural, tlian the circumstance of Pharaoh's being permitted to a.ssigTi Innistif the time of its ]\ being removed, and its removal at the intercession of Moses,; according to that appointment. AwA this is the very use made of it by Moses hims-elf, ver. 10. when he says — Be it <iccordivif to thy \xord: that thou iiiatiesl know titut tlure is none like unto tlie Lord o7ir God; and that, couseciuenlly, he might no longer trust in his magicians, or in his false gods.

Verse 14. 'J/:ej/ gathered iheni together upon heaps] Tlie killing of the frogs was a mitigation of the punishment; but tlie leaving them to rot in the land, w?js a continual)>roof that such a plague had taken place, and that the displeasure of tile Lord still continued. I The con ecturc of Calmet is at least, rational: he sii]iposts that the ])lague oi' Jlics originated from the plague of./; oif-s; I that the former deposited their ova in the jiuliid ma.sses, and I that from these the innumerable swarms ailer\\ards mentioned j were hateh.ed. In vindication of this sujiposition, it may be j observed, that Cod never works a miracle when the end can be accomplished by merely natural means: and in the opera- i tions of Divine Providence we always fiml, that the greatest^ number of effects po.-sible, are accoiiiplished by the fe\.i:est j eauses. As therefore the natural means for this fourth plague had been miraculously provided by the second, the l>ivine ] Being had a right to lu-e the instruments which be had already prepared.

Tlie THIRD plague — Lick. Verse IG. Smite the dust of the laud, thai it may become lice'] | If the vermin commonly designed by this name be intended; ' it nmst have beta a very dieadfu] and afflicting plague to the

14 And they gathered them together upon heaps: and the land stank.

1.5 Put when Pharaoh saw that there was "respite, '^ he hardened his heart, and hearkened not unto them; as the Lord had said.

1() ^ And the Loud said unto Moses, Say unto Aaron, Stretch out thy rod, and smite the dust of the land, that it may become lice throughout all the land of Egypt.

17 And they did so; lor Aaron stretched out

Egyptians, and es]iccially to their priests, who were obliged to shave the hair oil' every part of their bodies, and to wear a single tunic, that no vermin of this kind might Vie permitted to harbour about them. See Herod, in Euterp. cli. xwvii. p. 104. edit. (jule. Of the nature of these insects, it is not necessary to say much. Hie common louse is very prolific. In the space of twelve days a full-grown female lays one hundred eggs, j'rom which, in the space of six days, about fifty males, and as many females, are jnoduced. In eighteen days the.-e young females are at their full growth, each of which may lay one hundred eggs, which will be all hatched in six days more. Thus, in the course of six weeks, the parent feiiiale may see 5000 of its o\m descendants! So mightily does this scourge of indolence andflthiness increase!

But learned men are not agreed on the signification of the original word a'J3 kinuim, which diflerent copies of the Scpluagiut render o-ki?;?, o-Kirif, and a-xn'psf, gnats; and the Vulgate renders ' 4c-/h //)/(«, which signifies the same.

Mr. Ilarmer supposes he lias found out the ti-ue meaning in the word tarrentes, mentioned by Vini-sauf, one of. our ancient English writers; who, speaking of the ex|ieilition of king Bichard 1. to the Holy Land, says, that " while the army w ere marching from Cayphas to 0;esarea, they were greatly "distressed every night by certain v\orms called larrentex, which crejit on the groiind, and occr.sioned a \cry burning heat, by mo.^^t i>ainful ininctures: for being armed with stings, they conveyed a poison, which quickly occasioned those who were wounded by them to swell; and was attended with the most acute pain." All this is far fetched. Bochart has endeavoured to prove, that the cr'JD kinnim of the text may mean lice in the coninion acceptation of the term, and not gnati. 1. Because tho,-e in question s])rang from the dust of the earth, and not from the ivatcrs. 2. Because they were both on men and cattle, w hich cannot be spoken of gnats. 3. Because their name comes from the radix pj hin, which signifies to make firm, fix, establish, which can never agree to gnats, Jlies, &c. wh:cli are ever c/ianging their place, and are almost constantly on the uing. 4. Because n:3 kinnuh, is the ' term by which the TalmudisU express the louse, &c. See his Hicrozoicon, Vol. II. c. xviii. eol. 57 1. The circumstance of their being in man and in beast, agrees so well with the nature ' of the acarns sanguisugtis, commonly called the tick, b^longj ing to the seventh order of insects called apter.a, that I am 1 ready to conclude, this is the insect meant. This animal

A.M. «Mr,. ijjc; hand witli his rod, and smote the 1 up early in t!ie morning, and stand °" ^' ^^^^' (lust of the earth, and * it became lice ji before Pharaoh; (lo, he cometh forth in man, and in beast; all the dust of tlie huid;| lo the water;) and sa_y unto him, Thus saith

18 And " the magicians did so with their enchantnients, to bring forth lice, but they " could j 21 Else, if thou wilt not let my people go, benot: so there were lice upon man, and upon jj hold, I will send "swarms ofjlies upon thee, beast. I and upon thy servants, and upon thy people,

19 Then the magicians said unto Pharaoh,! and into thy houses: and the houses of the This is '' the finger of God: and Pharaoh's | Egyptians shall be tiiU of swarms qf'Jlies, and 'lieart was hardened, and he hearkened not unto also the groimd whereon they arc.

them; as the Lord had said. 22 And ' I will sever in that day the land of

20 % And the Lord said unto Moses, "^ Rise'i Go.shen, in which my people dwell, that no buries -lioth its sucker and head equally in man or beast; and can Avith very great (blViculty be extracted, l.>efbre it i.s srown to its proper size, and filled with the blood and juices of the animal on which it preys. When fully orown, it has a glo.'sy black oval body: not only horses, cows, and shee]), are infested with it, in certain countries, but even the common people, especially those who labour in the field, in woods, ii;c. I know no insect to which the Hebrew term so properly applies. This is the fixed, efiablis/ieil insect, which will permit itself to be pulled in pieces rather than let f^o its liold; and this is literally n?;n22i Dixn bu-itdam ubuhfhemah, in man find ix beast, burying- it^ trunk and head Ui the fle.vb of both. la woodland countries, I have seen many pcnons, as well as callle, grievously infested with these insects.