Exodus
Verse 1. These are the names] Though this book is a continuation of the book of Genesis, witli which probably it was in former times conjoined, Moses thought it necessary to introduce it with an account of the names and number of the family of Jacob when they came to Egypt, to show that though they were then very few, yet in a short time, under the especial blessing of God, llicy had multiplied exceedingly; and thus the promise to Abraham had been literally fulfilled. See the notes on Gen. xlvi.
Verse 6. Joseph died, and all his brethren] That is, Joseph had now been some time dead, as also all his bretliren, and all the Egyptians wlio had known Jacob and his twelve sons; and this is a sort of reason why the important services performed by Joseph were forgotten
1 " And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them.
paru, a general term, signifymg that they were like healthy trees, bringing forth an abundance of fruit.
Verse 7 The children of Israel were fruitful] ns
And increased] i'li?" yishretsu, they increased like fishes, as the original word implies. See Gen. i. 20, and the note there.
Abundantly] 1D1' yirhu, they multiplied; this is a separate term, and should not have been used as an adverb by our translators.
And waxed exceeding mighty] 1S"3 n>5"33 1'3Sy'1 vaiyaatsmu himod mcod, and they became strong beyond measure — superlatively, superlatively — so thai the land (Goshen) was filled ivith them. This astonishing increase was, under the providence of God, chiefly owing to two causes: 1. The Hebrew women were exceedingly fniitful, suffered very little in parturition, and probably often brouglit forth twins. 2. There appear to have been no premature deaths among them Thus in about two hundred and fifteen years they were
Tie Hebreios are persecuted
9 And he said unto his people, Behold, 6 the people of the children of Israel are more and mightier than we:
10 *■ Come on, let us ' deal wisely with them; lest they multiply, and it come to pass, that^ when there falleth out any war, they join also unto our enemies, and fight
multiplied to upwards of 600,000, independently of old men, women, and children.
Verse 8. There arose tip a new king] Who this was it is difficult to say. It was probably Ramesses Miamun, or his son Amenophis, who succeeded him in the government of Egypt about A. M. 2400, before Christ 1604.
Which knew not Joseph.] The verbi^T yada, which we translate to knoio, often signifies to acknowledge or approve. See Judges ii. 10; Psa. i. 6; xxxi. 7; Hos. ii. 8; Amos iii. 2. The Greek verbs tidu and yivurjiiu are used precisely in the same.sense in the New Testament. See Matt. x.xv. 12, and 1 John lii. 1. We may therefore understand by the new king^s not knowing Joseph, his disapproving of that system of government which Joseph had established, as well as liis haughtily refusing to acknowledge the obligations under which the whole land of Egypt was laid to this eminent prime minister of one of his predecessors.
Verse 9. He said unto his people] He probably summoned a council of his nobles and elders to consider the subject; and the result was to persecute and destroy them, as is afterwards stated.
Verse 10. They join also unto our enemies] ft has been conjectured that Pharaoh had probably his eye on the oppressions which Egypt had suffered under the shepherd-kings, who for a long series of years had, according to Manetho, governed the land with extreme cruelty. As the Israelites were of the same occupation, (viz.,.■shepherds,) the jealous, cruel king found it easy to attribute to tliem the same motives; taking it for granted that they were only waiting for a favourable opportunity to join the enemies of Eg3'pt, and so overrun the whole land.
Verse 11. Set over them task-ma.^ters] D'ST 'Ili' sarey missim, chiefs or princes of burdens, toorks, or tribute; eTnaTarar rov epyuv, Sept. overseers of the works. The persons who appointed them their work, and exacted the performance of it. The work itself being oppressive, and the manner in which it was exacted still more so, there is some room to think that they not only worked them unmercifully, but also obliged them to pay an exorbitant tribute at the same time.
Treasure cities],in:33:2 '";>' arey miscenolh, store 'ities — public granaries. Calmet supposes this to be the name of a city, and* translates the verse thus: ''They built cities, viz., Miscenoth, Pithom, and Ra- Meses." Pithom is supposed to be that which Hero- against us, and so get them up a. M. cir. 2400.
1 1 Therefore they did set over them taskmasters '' to afflict them with their ' burdens. And they built for Pliaraoh treasure cities, Pithom ■" and Raamses.
12 " But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children
tJity abided them, so they Tnultvplied, &c.
dolus calls Patumos. Raamses, or rather Rameses, (for it is the same Hebrew word as in Gen. xlvii. 11, and should be written the same way here as there,) is supposed to have been the capital of the land of Goshen, mentioned in the book of Genesis by anticipation; for it was probably not erected till after the days of Joseph, when the Israelites were brought under that severe oppression described in the book of Exodus. The Septuagint add here, Kai S2><,;/ eanv 'HPaoDiroAif and ON, which is Ileliopolis; i. e., the city of the.Sun. The same reading is found also in the Coptic version.
Some writers suppose that beside these cities the Israelites built the pyramids. If this conjecture be well founded, perhaps they are intended in the v^'ord mjDDO miscenoth, which, from pO sachan, to lay up in store, might be intended to signify places where Pharaoh laid up his treasures; and fromlheir structure they appear to have been designed for something of this kind. If the history of the pyramids be not found in the book of Exodus, it is nowhere else e.xtant; their origin, if not alluded to here, being lost in their very remote antiquity. Diodorus Siculus, who has given the best traditions he could find relative to them, says that there was no agreement either among the inhabitants or the historians concerning the building of the pyramids.- -Bib. Hist., lib. i., cap. Ixiv
Josephus e.Npressly says that one part of the oppression suffered by the Israelites in I'gypt was occasioned by building pyramids. See oi' ver. 14.
In the book of Genesis, and in this book, the word Pharaoh frequently occurs, which, though many suppose it to be a proper name peculiar to one person, and by this supposition confound the acts of several Egyptian kings, yet is to be understood only as a name of office.
It may be necessary to observe that all the Egyptian kings, whatever their own name was, took the surname of Pharaoh when they came to the throne; a name which, in its general acceptation signified the same as king or monarch, but in its literal meaning, as Bochart has amply proved, it signifies a crocodile, which being a sacred animal among the Egyptians, the word might be added to tlieir kings in order to procure them the greater reverence and respect.
Verse 12. But the more they aflicled them] The margin has pretty nearly preserved the import of the original: And as they afflicted them, so they multiplied
The midwwes are commanded
13 And the Egyptians made the children of Israel to serve with rigour:
14 And they "made their lives bitter with hard bondage, ^ in mortar, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour.
15 And the king of Egypt spake to the Hebrew inidwivcs, of which the name of the one was Shiphrah, and the name of the other Puah:
16 And he said. When ye do the office of
EXODUS. to destroy the male children and see them upon the stools; " '"'
if it be a son, then ye shall kill liim; but if it he a daughter, then she shall live.
17 But the midwives i feared God, and did not ' as the king of Egypt commanded them, but saved the men children alive.
18 And the king of Egypt called for the midwives, and said unto them. Why have ye done this thing, and have saved the men children alive?
19 And 'the midwives said unto Pharaoh, Because the Hebrew women are not as the
and so they greiv. That is, in proportion to their afflictions was their prosperity; and had their sufferings been ffrenter, their increase would have been still more abundant.
Verse 13. To serve with rigmtr] 1"'3D bepharech, with cruelty, great oppression; being ferocious with them. The word fierce is supposed by some to be derived from the Hebrew, as well as the Latin ^erox, from which we more immediately bring our English term. This kind of cruelty to slaves, and ferociousness, unfeelingness, and hard-heartedness, were particularly fiubidden to the children of Israel. See Lev. XXV. 43,46, where the same word is used: Thou shall not rule over him u-ilh niGouR, but shall fear thy God.
Verse 14. They made their lives bitter] So that they became weary of life, through the seventy of their servitude.
With hard bondage] T\-m m2> 3 baabodah kashah, with grievous servitude. This was the general character of their life in Egypt, it was a life of the most painful servitude, oppressive enough in itself, but made much more so by the cruel manner of their treatment while performing their tasks.
Li mortar, and in brich] First, in digging the clay, kneading, and preparing it, and secondly, forming it into bricks, drying them in the sun, &c.
Service in the field] Carrying these materials to the places where they were to be formed into buildings, and serving tlie builders while employed in those public works. Josephus says " The Egyptians contrived a variety of ways to afflict the Israelites; for they enjoined them to cut a great number of channels for the river, and to build walls for their cities and ramparts, that they might restrain the river, and hinder its waters from stagnating upon its ovcrrunnmg its own banks; they set them also to build pyramids, (^Kvpafiida; re avoMoiSo/iui'irc;,) and wore them out, and forced them to learn all sorts of mechanic arts, and to accustom themselves to hard labour." —.\nliq., lib. ii., cap. ix., sec. 1. Philo bears nearly the same testimony, p. 86, Edit. Mangcy.
Verse 15. Hebrew midwives] Shiphrah ani Puah, who arc hero mentioned, were probably certain chiefs, under whom all the rest acted, and by whom they were instructed in the obstetric art. Aben Ezra sup- SOS poses there could not have been fewer than five hundred midwives among the Hebrew women at this time; but that very few were requisite see proved on verse 19.
Verse 16. Upon the stools] ^'i2ii'!'\ hj! al haob' nayim. This is a difficnlt word, and occurs nowhere else in the Hebrew Bible but in Jer. xviii. 3, where we translate it the potter's tcheels. \s pX signifies a stone, the obnayim has been supposed to signify a stone trough, in which they received and washed the infant as soon as born. Jarchi, in his book of Hebrew roots, gives a very different interpretation of it; he derives it from!3 ben, a son, or ilD'J^ banim, children; his words must not be literally translated, but this is the sense: " When ye do the office of a midwife to the Hebrew women, and ye see that the birth is broken forth, if it be a son, then ye shall kill him." Jonathan ben Uzziel gives us a curious reason for the command given by Pharaoh to the Egyptian women: " Pharaoh slept, and saw in his sleep a balance, and behold the whole land of Eg\-pt stood in one scale, and a lamb in the other; and the scale in which the lamb was outweighed that in which was the land of Egypt. Immediately he sent and called all the chief magicians, and told them his dream. And Janes and Jimbres, (see 2 Tim. iii. 8,) who were chief of the magicians, opened their months and said to Pharaoh, ' A child is shortly to be born in the congregation of the Israelites, whose hand shall destroy the whole land of Egj'pt.' Therefore Pharaoh spake to the midwives, cjc."
Verse 17. The midwives feared God] Because they knew that God had forbidden murder of every kind; for though the law was not yet given, Exod. xx. 13, being Hebrews thev must have known that God had from the beginning declared. Whosoever sheddeth ma7i^s blood, by man.\hall his blood be shed. Gen. ix. 6. Therefore they saved the male children of all to whose assistance they were called. See ver. 19.
Verse 19. The Hebrew women are not as the Egyptian women] This is a simple statement of what general experience shows to be a fact, viz., that women, who during the whole of their pregnancy are accustomed to hard labour, especially in the open air, have comparatively little pain in parturition. At this time the whole Hebrew nation, men and aomen, were lively, and are delivered ere the midwives come in unto them. 20 « Therefore God dealt well with the in a state of slavery, and were obliged to work in mortar and brick, and all manner of service in the FIELD, ver. 14, and this at once accounts for the ease and speediness of their travail. With the strictest truth the Kiidwives might say. The Hebrew women arc not as the Egyptian women: the latter fare delicately, are not inured to labour, and are kept shut up at home, therefore they have hard, difficult, and dangerous labours; but the Hebrew women are liocly, nrn chayoth, are strong, hale, and vigorous, and therefore are delivered ere the midwives come in unto them. In such cases we may naturally conclude that the midwives were very seldom even sent for. And this is probably the reason why we find but two mentioned; as in such a state of society there could be but very little employment for persons of that profession, as a mother, an aunt, or any female acquaintance or neighbour, could readily afford all the assistance necessary in such cases. Commentators, pressed with imaginary difficulties, have sought for examples of easy parturition in jiEthiopia, Persia, and India, as parallels to the case before us; but they might have spared them- •seives the trouble, because the case is common in all pa, ts of the globe where the women labour hard, and especially in the open air. I have known several instances of the kind myself among the labouring poor. I shall mention one: I saw a poor woman in the open field at hard labour; she stayed away in the afternoon, but she returned the next morning to her work with her infant child, having in the interim been safely delivered! She continued at her daily work, having apparently suffered no inconvenience!
I have entered more particularly into this subject because, through want of proper information, (perhaps from a worse motive,) certain persons have spoken very unguardedly against this inspired record: " The Hebrew midwives told palpable lies, and God commends them for it; thus we may do evil that good may come of it, and sanctify the means by the end." Now I contend that there was neither lie direct nor even prevarication in the case. The midwives boldly state to Pharaoh a fact, (had it not been so, he had a thousand means of ascertaining the truth,) and they tate it in such a way as to bring conviction to his mind on the subject of his oppressive cruelty on the one hand, and the mercy of Jehovah on the other. As if they had said, " The very oppression under which, through thy cruelty, the Israelites groan, their God has turned to their advantage; they are not only fruitful, but they bring forth with comparatively no trouble; we have scarcely any employment among them." Here then is a fact, boldly announced in the face of danger; and we see that God was pleased with this frankness of the midwives, and he blessed them for it. Verse 20. Therefore God dealt well with the midwives: and the people multiplied, and waxed very
21 And it came to pass, because the midwives feared God, " that he made them houses.
mighty.'] This shows an especial providence and blessing of God; for though in all cases where females are kept to hard labour they have comparatively easy and safe travail, yet in a state of slavery the increase is generally very small, as the children die for want of proper nursing, the women, through their labour, being obliged to neglect their offspring; so that in the slave countries the stock is obliged to be recruited by foreign imports: yet in the case above it was not so; there %vas not one barren among their tribes, and even their women, though constantly obliged to perform their daily tasks, were neither rendered unfruitful by it, nor taken off by premature death through the violence and continuance of their labour, when even in the delicate situation mentioned above.
Verse 21. He made them hoxises.] Dr. Shuckford thinks that there is something wrong both in the punctuation and translation of this place, and reads the passage thus, adding the 21st to the 20th verse: " And they multiplied and waxed mighty; and this happened (Tl'l vayehi) because the midwives feared God; and he (Pharaoh) made (nDnS lahem, masc.) them [the Israelites) houses; and commanded all his people, saying, Every son that is born, &c." The doctor supposes that previously to this time the Israelites had no fixed dwellings, but lived in tents, and therefore had a better opportunity of concealing their children; but now Pharaoh built them houses, and obliged them to dwell in them, and caused the Egyptians to watch over them, that all the male children might be destroyed, which could not have been easily effected had the Israelites continued to live in their usual scattered manner in tents. That the houses in question were not made for the midwives, but for the Israelites in general, the Hebrew text seems pretty plainly to indicate, for the pronoun Wrh lahem, to them, is the masculine gender; had the midwives been meant, the feminine pronoun pS lahen would have been used. Others contend that by making them houses, not only the midwives are intended, but also that the words mark an increase of their families, and that the objection taken from the masculine pronoun is of no weight, because these pronouns are often interchanged; see 1 Kings xxii. 17, where urh lahem is written, and in the parallel place, 2 Chron. xviii. 6, ]rh lahen is used. So onn bahem, in 1 Chron. x. 7, is written |n3 bahen, I Sam. xxxi. 7, and in several other places. There is no doubt that God did bless the midwives, his approbation of their conduct is strictly marked; and there can be no doubt of his prospering the Israelites, for it is particularly said that the people multiplied and waxed very mighty. But the words most probably refer to the Israelites, whose houses or families were built up by an extraordinary increase of children, notwithstanding the cruel policy of the Egyptian king Vain is the counsel of man when opposed to the de S93
Pharaoh commands all his people to destroy the male children.
22 And Pharaoli charged all his people, saying, "Every son that is
terminations of God! All the means used for the destruction of tliis people became in his hand instruments of their prosperity and increase. How true is the saying. If God he for us, who can be against us 1
Ycise 22. Ye shall cast into the river] As the Nile, which is here intended, was a sacred river among the Egyptians, it is not unlikely that Pharaoh intended the young Hebrews as an offering to his god, having two objects in view: 1. To increase the fertility of the country by thus procuring, as he might suppose, a proper and sufficient annual inundation; and 2. To prevent an increase of population among the Israelites, and in process of time procure their entire extermination.
It is conjectured, with a great show of probability, that the edict mentioned in this verse was not made till after the birth of Aaron, and that it was revoked soon after the birth of Moses; as, if it had subsisted in its rigour during the eighty-six years which elapsed between this and the deliverance of the Israelites, it is not at all likely that their males would have amounted to six hundred thousand, and those all effective men.
In the general preface to this work reference has been made to Obigen's method of interpreting the Scriptures, and some specimens promised. On the plain account of a simple matter of fact, related in the preceding chapter, this very eminent man, in his 2d Homily on Exodus, imposes an interpretation of which the following is the substance.
" Pharanh, hing of Egypt, represents the devil; the male and female children of the Hebrews represent the animal and rational faculties of the soul. Pharaoh, the devil, wishes to destroy all the males, i. e., the seeds of rationality and spiritual science through which the soul tends to and seeks heavenly things; but he wishes to preserve the females alive, i. e., all those animal propensities of man, through which he becomes carnal and devilish. Hence," says he, " when you see a man living in luxury, banquetings, pleasures, and sensual gratifications, know that there the /iiiig of F'gypt has slain all the males, and preserved all the females alive. The midwives represent the Old and Neio Testaments: the one is called Sephora, which signifies a sparrow, and means that sort of instruction by which the soul is led to soar aloft, and contemplate heavenly things; the other is called Phua, which signifies ruddy or bashful, ^nd points out the Gospel, which is ruddy with the blood of Christ, spreading the doctrine of his p:ission over the earth. By these, as midwives, the souls that are bnrn into tlie Church are healed, for the reading of the Scriptures corrects and heals what is amiss in the mind. Pharaoh, the dei-il, wishes to corrupt those midwires, that all the 7nales — the spiritual propensities, may be destroyed; and this he endeavours to do by bringing in heresies and corrupt opinions. But the foundation of God standeth sure. The midwives feared God, therefore he builded them houses. If this be taken literally, it has little or no meaning, and is of no importance; but it points out
born ye shall cast into the river, and A.M. cir. 2431.
every daughter ye shall save alive.
that the midwives — the law and the Gospel, by teaching the fear of God, build the houses of the Church, and fill the whole earth with houses of prayer. Therefore these midwives, because they feared God, and taught the fear of God, did not fulfil the command of the king of Egypt — they did not hill the males, and I dare confidently affirm that they did not preserve the females alive; for they do not teach vicious doctrines in the Church, nor preach up luxury, nor foster sin, which are what Pharaoh wishes in keeping the females alive; for by these virtue alone is cultivated and nourished. By Pharaoh's daughter I suppose the Church to be intended, which is gathered from among the Gentiles; and although she has an impious and iniquitous father, yet the prophet says unto her, Hearken, O daughter, and consider, incline thine ear; forget also thine own people, and thy father's house, so shall the king greatly desire thy beauty, Psa. xlv. 10, 11. This therefore is she who is come to the waters to bathe, i. e., to the baptismal font, that she may be washed from the sins which she has contracted in her father's house. Immediately she receives bowels of commiseration, and pities the infant; that is, the Church, coming from among the Gentiles, finds Aloses — the law, lying in the pool, cast out, and exposed by his own people in an ark of bulrushes, daubed over with pitch — deformed and obscured by the carnal and absurd glosses of the Jews, who are ignorant of its spiritual sense; and while it continues with them is as a helpless and destitute infant; but as soon as it enters the doors of the Christian Church it becomes strong and vigorous; and thus Moses — the law, grows up, and becomes, through means of the Christian Church, more respectable even in the eyes of the Jews themselves, according to his own prophecy: I will move them to jealousy with those which are not a people; I will provoke them to anger toith a foolish nation, Deut. xxxii. 21. Thus taught by the Christian Church, the synagogue forsakes idolatry; for when it sees the Gentiles worshippiqg the true God, it is ashamed of its idols, and worships them no more. In like manner, though we have had Pharaoh for our father — though the prince of this world has begotten us by wicked works, yet when we come unto the waters of baptism we take unto us Moses— the law of God, in its true and spiritual meaning; what is low or weak in it we leave, what is strong and perfect we take and place in the royal palace of our heart. Then we have Moses grown up — we no longer consider the law as little or mean; all is magnificent, excellent, elegant, for all is spiritually understood. Let us l)eseech the Lord Jesus Clirist that he may reveal himself to us more and more, and show us how great and sublime Moses is; for he by his Holy Spirit reveals these things to whomsoever he will. To him be glory and dominion for ever and ever '..A.men.
Neither the praise of piety nor the merit of ingenuity can be denied to this eminent man in such interpretations as these. But who at the same time does not see that if such a mode of exposition were to be allowed, the trumpet could no longer give a certain sound? Every passage and fact might tlien be obliged to say something, any thing, evert/ thing, or nothing, according to the fancy, peculiar creed, or caprice of the interpreter.
I have given this large specimen from one of the ancients, merely to save the moderns, from whose works on the sacred writings I could produce many specimens equally singular and more absurd. Reader, it is possible to trifle with the testimonies of God, and all the while speak serious things; but if all be not done according to the pattern shown in the mount, much evil may be produced, and many stumbling blocks thrown in the way of others, which may turn them totally out of the way of understanding; and tlien what a dreadful account must such interpreters have to give to that God who has pronounced a curse, not only on those who take away from his word, but also on those who add to it.
Ami-am and Jochebed marry, 1. Moses is bom, and is hidden by his mother three months, 2. Is exposed m an ark of bulrushes on the river Nile, and watched by his sister, 3, 4. He is found by the daughter of Pharaoh, who commits him to the care of his oivn mother, and has him educated as her own son, 5-9. When grown up, he is brought to PharaoVs daughter, tvho receives him as her own child, and calls him Moses, 10. Finding an Egyptian smiting a Hebreio, he /tills the Egyptian, and hides him in the sand, 11, 12. Reproves two Hebrews that were contending together, one of wham charges him ivith killing the Egyptian, 13, 14. Pharaoh, hearing of the death of the Egyptian, sought to slay Moses, who, being alarmed, escapes to the land of Midian, 15. Meets with the seven daughters of Reuel, priest or prince of Midian, loho came to water their flocks, and assists them, 16, 17. On their return they inform their father Reuel, who invites Moses to his house, 18—20. Moses divells loith him, and receives Zipporah his daughter to wife, 21. She bears him a son whom he calls Gershom, 22. The children of Israel, grievously oppressed in Egypt, cry for deliverance, 23. God remembers his covenant with Abraham, Isaac, and Jacob, and hears their prayer, 24, 25.
A ND there went ^ a man of the house of Levi, and took to wife a daughter of Levi.
2 And the woman conceived, and bare a son: and ^ when she saw him that he was a goodly child, she hid him three months.
Verse 1. There went a ma«] Amram, son of Kohath, son of Levi, chap. vi. 16-20. A daughter of Levi, Jochebed, sister to Koliath, and consequently both the wife and aunt of her husband Amram, chap. vi. 20; Num. xxvi. 59. Such marriages were at this time lawful, though they were afterwards forbidden, Lev. xviii. 12. But it is possible that daughter of Levi means no more than a descendant of that family, and that probably Amram and Jochebed were only cousin germans. As a new law was to be given and a neiv priesthood formed, God chose a religious family out of which the lawgiver and the high priest were both to spring.
Verse 2. Bare a son] This certainly was not her first child, for Aaron \vs.s fourscore and three years old when Moses was but fourscore, see chap. vii. 7: and there was a sister, probably Miriam, who was older than either; see below, ver. 4, and see Num. xxvi. 59. Miriam and Aaron had no doubt been both born before the decree was passed for the destruction of the Hebrew male children, mentioned in the preceding chapter.
Goodly cliild] The text simply says Sin 3ia '0 ki tob hu, that he was good, which signifies that he was not only a perfect, well-formed child, but that lie was very
3 And when she could not longer A. M. 2433.
hide him, she took for him an ark — — '-
of bulrushes, and daubed it with slime and
with pitch, and put the child therein; and she laid it in the flags by the river's brink.
4 = And his sister stood afar off, to wit what would be done to him.
IdovTcg 6e avTo acrctov. Seeing him to be beautiful, which St. Stephen interprets, Hv aareioi; ru Gfoj, He was comely to God, or divinely beautiful. This very circumstance was wisely ordained by the kind providence of God to be one means of his preservation. Scarcely any thing interests the heart more than the sight of a lovely babe in distress. His beauty would induce even his parents to double their exertions to save him, and was probably the sole motive which led the Egyptian princess to take such particular care of him, and to educate him as her own son, which in all likelihood she would not have done had he been only an ordinary child.
A''erse 3. An ark of bulrushes] N^IJ njn tebath gome, a small boat or basket made of the Egyptian reed called papyrus, so famous in all antiquity. This plant grows on the banks of the Nile, and in marshy grounds; the stalk rises to the height of six or seven cubits above the water, is triangular, and terminates in a crown of small filaments resembling hair, which the ancients used to compare to a thyrsus. This reed was of the greatest use to the inhabitants of Egypt, the pith contained in the stalk serving them for food, and the woody part to build vessels with; which ves-
river; and her maidens walked along by the
sels frequently appear on engraved stones and other monuments of Egyptian antiquity. For this purpose they made it up like rushes into bundles, and by tying them together gave their vessels the necessary figure and solidity. " The vessels of bulrushes or papyrus," says Pr. Shaw, " were no other than large fabrics of the same kind with that of Moses, Exod. ii. 3, which from the late introduction of planks and stronger materials are now laid aside." Thus Pliny, lib. vi., cap. 16, takes notice of the naves papijraceas armamenlaqtie Nili, " ships made of papyrus and the equipments of the Nile:" and lib. xiii., cap. 11, he observes. Ex ipsa quidem papijro navigia texunt: " Of the papyrus itself they construct sailing vessels." Herodotus and Diodorus have recorded the same fact; and among the poets, Lucan, lib. iv., ver. 136: Conscritur bibula Metnphitis cymba papyro, " The Memphian or Egyptian boat is constructed from the soaking papyrus." The epithet bibula is particularly remarkable, as corresponding with great exactness to the nature of the plant, and to its Hebrew name NrjJ gome, which signifies to soa/i, to drink up. See Parkhnrst sub voce.
She laid it in the flags] Not willing to trust it in the stream for fear of a disaster; and probably choosing the place to which the Egyptian princess was accustomed to come for the purposes specified in the note on the following verse.
Verse 5. And the daughter of Pharaoh] Josephus:;alls her Thermuthis, and says that " the ark was borne along by the current, and that she sent one that could swim after it; that she was stnick with the figure and uncommon beauty of the child; that she inquired for a nurse, but that he having refused the breasts of several, and his sister proposing to bring a Hebrew nurse, his own mother was procured." But all this is in Josephiis's manner, as well as the long circumstantial dream that he gives to Amram concerning the future greatness of Moses, which cannot be considered in any other light than that of a fable, and not even a cunningly devised one.
To wash herself at the river] Whether the daughter of Pharaoh went to bathe in the river through motives of pleasure, health, or religion, or whether she bathed at all, the text docs not specify. It is merely stated by the sacred writer that she went doion to the river to w.^sii; for the word herself is not in the original. Mr. Harmer, Obscrvat., vol. iii., p. 529, is of opinion that the time referred to above was that in which the Nile begins to rise; and as the dancing girls in Egypt are accustomed now to plunge themselves into the river at its rising, by which act they testify their gratitude for the inestimable blessing of its inundations, so it might have been formerly; and that Pharaoh's daughter was now coming down to the river on a similar account. I see no likelihood in all this. If she washed herself at all, it might have been a religious ablution, and yet exteilded no farther than to the hands and face; for the word vm rachats, to
river's side; and when she saw the ark among the flags, she sent her maid to fetch it.
U'ash, is repeatedly used in the Pentateuch to signify religious ablutions of different kinds. Jonathan in his Targura says that God had smitten all Egypt with ulcers, and that the daughter of Pharaoh came to wash in the river in order to find relief; and that as soon as she touched the ark where Moses was, her ulcers were healed. This is all fable. I believe there was no bathing in the case, but simply what the text states, washing, not of her person, but of her clothes, which was an employment that even kings' daughters did not think beneath them in those primitive times. Homer, Odyss. vi., represents Nausicaa, daughter of Alcmous, king of the Phaacians, in company with her maidens, employed at the seaside in washing her own clothes and those of her Jive brothers '. While thus employed they find Ulysses just driven ashore after having been shipwrecked, utterly helpless, naked, and destitute of every necessary of life. The whole scene is so perfectly like that before us that they appear to me to be almost parallels. I shall sulijoin a few lines. The princess, having piled her clothes on a carriage drawn by several mules, and driven to the place of washing, commences her work, which the poet describes thus: —
" Light'ning the carriage, next they bore in hand The garments down to the unsullied wave, And thrust them heaped into the pools; their task Despatching brisk, and with an emulous haste. When all were purified, and neither spot Could be perceived or blemish more, they spread The raiment orderly along the beach, Where dashing tides had cleansed the pebbles most."
When this task was finished we find the Phasacian princess and her ladies (Kovpri f ck ffay.a/toio — a/JitjroXoi aX^.at) employed in amusing themselves upoi» the beach, till the garments they had washed should be dry and fit to be folded up, that they might reload their carriage and return.
In the text of Moses the Egyptian princess, accompanied by her maids, r\'iy^j.'} naarotheyha, comes down to the river, not to bathe herself, for this is not intimated, but merely to wash, ywh lirchots; at the time in which the ark is perceived we may suppose that she and her companions had finished their task, and, like the daughter of Alcinous and her maidens, were amusing themselves walking along by the river's side,.IS the others did by tossing a ball, a^aipj rai r' ap e^rat^ov, when they as suddenly and as imexpectedly discovered Moses adrift on the flood, as Nausicaa
6 And when she had opened it, she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews' children.
7 Then said his sister to Pharaoh's daughter. Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee?
8 And Pharaoh's daughter said to her, Go. And the maid went, and called the child's mother.
9 And Pharaoh's daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it.
10 And the child grew, and she A. M. 2433. brought him unto Pharaoh's daugh- ^' ^' '"'' ter, and he became » her son. And she called his name ^ Moses: and she said, Because I drew him out of the water.
1 1 And it came to pass in those A. M. 2473. days, s when Moses was grown, ' that he went out unto his brethren, and looked on their '^ burdens: and he spied an Egyptian smiting a Hebrew, one of his brethren.
12 And he looked this way and that way, and when he saw that there was no man, he ' slew the Egyptian, and hid him in the sand.
and her companions discovered Ulysses just escaped naked from shipwreck. In both the histories, that of the poet and this of the prophet, both the strangers, the shipwrecked Greek and the almost drowned Hebrew, were rescued by the princesses, nourished and preserved alive! Were it lawful to suppose that Homer had ever seen the Hebrew story, it would be reasonable to conclude that he had made it the basis of the 6th book of the Odyssey.
Verse 6. She had compassion on him] The sight of a beautiful babe in distress could not fail to make the impression here mentioned; see on ver. 2. It has already been conjectured that the cruel edict of the Egyptian king did not continue long in force; see chap. i. 22. And it will not appear unreasonable to suppose that the circumstance related here might have brought about its abolition. The daughter of Pharaoh, struck with the distressed state of the Hebrew children from what she had seen in the case of Moses, would probably implore her father to abolish this sanguinary edict.
Verse 7. Shall I go and call — a nurse] Had not the different circumstances marked here been placed under the superintendence of an especial providence, there is no human probability that they could have had such a happy issue. The parents had done every thing to save their child that piety, affection, and prudence could dictate, and having done so, they left the event to God. % faith, says the apostle, Heb. xi. 23, Moses, when he was bom, tvas hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king's commandment. Because of the king's commandment they were obliged to make use of the most prudent caution to save the child's life; and their faith in God enabled them to risk their own safety, for they were not afraid of the king's commandment — they feared God, dnd they had no other fear.
Verse 10. And he became her son.] From this time of his being brought home by his nurse his education commenced, and he was learned in all the wisdom of the Egyptians, Acts vii. 22, who in the knowledge of
And she called his name] ntlTD mosheh, because D'^n jD min hammayim, out of the waters inn'iyD meshithihu, have I drawn him. nt^O mashah signifies to draw out; and mosheh is the person drawn out; the word is used in the same sense Psa. sviii. 17, and 2 Sam. xxii. 17. What name he had from his parents we know not; hut whatever it might be it was ever after lost in the name given to him by the princess of Egypt. Abul Farajius says that Therraulhis delivered him to the wise men Janees and Jimbrees to be instructed in wisdom.
Verse 11. When Moses teas grotiiti] Being full forty years of age, as St. Stephen says. Acts vii. 23, it came into his heart to visit his brethren, i. e., he was excited to it by a Divine inspiration; and seeing one of them suffer wrong, by an Egyptian smiting him, probably one of the task-masters, he avenged him and smote- slew, the Egyptian, supposing that God who had given him commission, had given also ^(.s brethren to understand that they were to be delivered by his hand; see Acts vii. 23-25. Probably the Egyptian killed the Hebrew, and therefore on the Noahic precept Moses was justified in killing him; and he was authorized so to do by the commission which he had received from God, as all succeeding events amply prove. Previously to the mission of Moses to deliver the Israelites, Josephus says, " The ^^ilthiopians having made an irruption into Egypt, and subdued a great part of it, a Divine oracle advised them to employ Moses the Hebrew. On this the king of Egypt made him general of the Egyptian forces; with these he attacked the Ethiopians, defeated and drove them back into their own land, and forced them to take refuge in the city of Saba, where he besieged them. Tharbis, daughter of the Ethiopian king, seeing him, fell desperately in love with him, and promised to give up the city to him on condition that he would take her to wife, to which Moses agreed, and the city was put into the hands of the%gyptians." — Jos. Ant. lib. ii., chap. 9. St. Stephen probably alluded to somethiag
1 3 And "^ when he went out tlic second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou lliy fellow?
14 And lie said, ' Who made thee " a prince and a judge over us? intcndest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known.
15 Now when Pharaoh heard this thing, he sought to slay Moses. But ° Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by ° a well.
Verse 1 3. Two men of the Hebrews strove together'\ How strange that in the very place where they were suffering a heavy persecution because they were Hebrews, the very persons themselves who suffered it should be found persecuting each other! It has been often seen that in those times in which the ungodly oppressed the Church of Christ, its own members have been separated from each other by disputes concerning comparatively unessential points of doctrine and discipline, in consequence of which both they and the truth liave become an easy prey to those whose desire was to waste the heritage of the Lord. The Targum of Jonathan says that the two persons who strove were Dathan and Abiram.
Verse 14. Atid Moses feared] He saw that the Israelites were not as yet prepared to leave their bondage; and that though God had called him to be their leader, yet his providence had not yet sufficiently opened the way; and had he stayed in Egypt he must have endangered his life. Prudence therefore dictated an escape for the present to the land of Midian.
Verse 15. Pharaoh — sought to slay Moses. But Moses jled from the face of Pharaoh] How can this be reconciled with Heb. xi. 27: By faith he (Moses) forsook Egypt, not fearing the wrath of the king? Very easily. The apostle speaks not of this forsaking of Egypt, but of his and the Israelites' final departure from it, anil of the bold and courageous manner in which Moses treated Pharaoh and the Egyptians, disregarding his threatenings and the multitudes of them that pursued after the people whom, in the name and strength of God, he led in the face of their enemies out of Egypt.
Dwelt in the land of Midian] A country generally supposed to have been in Arabia Pelrsea, on the eastern coast of the Red Sea, not far from Mount Sinai. This place is still called by the Arabs the land of Midian or the land of Jethro. Ahul Farajius calls it the land of the Arabs. It is supposed that the Mldianites derived their origin from Midian, the fourth •OB of Abraham by Keturah, thus; — Abraham, Zim-
came and drew water, and filled the troughs to water their father's flock.
1 7 And the shepherds came and drove them away: but Moses stood up and helped them, and * watered their flock.
18 And when they came to ' Rcuel, their father, he said, How is it that ye are come so soon to-day?
1 9 And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock.
ran, Jokshan, Medan and Midian, Raguel, Jethro; see Gen. xxv. 1. But Calmet contends that if Jethro had been of the family of Abraham, either by Jokshan, or Midian, Aaron and Miriam could not have reproached Moses with marrying a Cushite, Zipporah, the daughter of Reuel. He thinks therefore that the Midianites were of the progeny of Cush, the son of Ham; see Gen. x. 6.
Verse 16. The priest of Midian] Or prince, or both; for the original jnj cohen has both meanings. See it explained at large, Gen. xv. IS. The transaction here very nearly resembles that mentioned Gen. xxix. concerning Jacob and Rachel; see the notes
Verse 17. The shepherds — drove them] The verb DWU' yegareshum, being in the masculine gender, seems to imply that the shepherds drove away the flocks of Reuel's daughters, and not the daughters themselves. The fact seems to be, that, as the daughters of Reuel filled the troughs and brought their flocks to drink, the shepherds drove those away, and, profiting by the young women's labour, watered their own cattle. Moses resisted this insolence, and assisted them to water their flocks, in consequence of which they were enabled to return much sooner than they were wont to do, ver. 18.
Verse 18. Reuel, their father] In Num. x. 29 this person is called Raguel, but the Hebrew is the same in both places. The reason of this difference is that the i' ain in Sxiyi is sometimes used merely as vowel, sometimes as g, ng, and gn, and this is occasioned by the difficulty of the sound, which scarcely any European organs can enunciate. As pronounced by the Arabs it strongly resembles the first effort made by the throat in gargling, or as Meninski says. Est vox vituli matrem vocantis, " It is like the sound made by a calf in seeking its dam." Raguel is the worst method of pronouncing it; Re-u-el, the first syllable strongly accented, is nearer to the true sound. A proper uniformity in pronouncing the same word whereever it may occur, cither in the Old or New Testament, is greatly to be desired. The person in question appears to have several names. Here he is called Reuel; in Num. x. 29, Raguel; in Exod. iii. l,J«lhor;
A.M. 2473. 20 And he said unto his daughters, And where is he? why is it
that ye have left the man? call him, that he may " eat bread.
21 And Moses was content to dwell with the man: and he gave Moses ^ Zipporah his daughter.
22 And she bare him a son, and he called his name " Gershom: ^ for he said, I have been? a stranger in a strange land.
23 And it came to pass ^ in process of
^ sighed by reason of the bondage, and they cried, and '' their cry came up unto God by reason of the bondage.
24 And God " heard their groaning, and God '' remembered his ^ covenant with Abraham, with Isaac, and with Jacob.
25 And God ''looked upon the children of Israel, and God ^had respect unto them^
ill Judges iv. II, Hobab; and in Judges i. 16 he is called "yp Keyni, which in chap. iv. we translate Kenite. Some suppose that Re-ii-el was father to Hobab, who was also called Jethro. This is the most likely; see the note on chap. iii. 1.
Verse 20. That he may eat bread.] That he may be entertained, and receive refreshment to proceed on his journey. Bread, among the Hebrews, was used to signify all kinds of food commonly used for the support of man's life.
Verse 2 1. Zipporah his daughter.] Abul Farajius calls her " Saphura the black, daughter of Rewel the Midianite, the son of Dedan, the son of Abraham by his wife Keturah." The Targum calls her the granddaughter of Reuel. It appears that Moses obtained Zipporah something in the same way that Jacob obtained Rachel; namely, for the performance of certain services, probably keeping of sheep; see chap. iii. 1.
Verse 22. Called his name Gershom] Literally, a stranger; the reason of which Moses immediately adds, for I have been an alien in a strange land.
The Vulgate, the Septuagint, as it stands in the Complutensian Polyglot, and in several MSS., the Syriac, the Coptic, and the Arabic, add the following words to this verse: And the name of the second he called Eliezer, for the God of my father has been my help, and delivered me from the hand of Pharaoh. These words are found in chap, xviii. 4, but they are certainly necessary here, for it is very likely that these two sons were born within a short space of each other; for in chap. iv. 20 it is said, Moses took his wife and his sons, by which it is plain that he had both Gershom and Eliezer at that time. Houbigant introduces this addition in his Latin version, and contends that this is its most proper place. Notwithstanding the authority of the above versions, the clause is found in no copy, printed or MS., of the Hebrexu text.
Verse 23. In process of time — the king of Egypt dud] According to St. Stephen, (Acts vii. 30, compared with Exod. vii. 7,) the death of the Egyptian king happened about forty years after the e.«cape of Moses to Midian. The words DHD D'^in □"'i':] Tl'l vayehi baiyamim harabbim hahem, which we translate And it came to pass in process of time, signify. And it was in many days from these that the king, &c. It has already been remarked that Archbishop Usher supposes this king to have been Rcrmesses Miamun, who was succeeded by his son Amenophis, who was drowned in the Red Sea when pursuing the Israelites, but Abul Farajius says it was Amunfathis, (Amenophis,) he who made the cruel edict against the Hebrew children.
Some suppose that Moses wrote the book of Job during the time he sojourned in Midian, and also the book of Genesis. See the preface to the book of Job, where this subject is considered.
Sighed by reason of the bondage] For the nature of their bondage, see on chap. i. 14.
Verse 24. God remembered his covenant] God's covenant is God's engagement; be had promised to Abraham, to Isaac, and to Jacob, to give their posterity a land flowing with milk and honey, &c. They are now under the most oppressive bondage, and this was the most proper time for God to show them his mercy and power in fulfilling his promise. This is all that is meant by God's remembering his covenant, for it was noio that he began to give it its effect.
Verse 25. And God had respect unto them.] JTl'l D"n'7N vaiyeda Elohim, God knew them, i. e., he approved of them, and therefore it is said that their cry came up before God, and he heard their groaning. The word i'T yada, to know, in the Hebrew Bible, as wel! as yivu(jKu in the Greek Testament, is freqtsently used in the sense of approving; and because God inetv — had respect for and approved of, them, therefore he was determined to deliver them. For D'nVx Elohim, GOD, in the last clause of this verse, Houbigant reads DiT^K aleyhem, upon them, which is countenanced by the Vulgate, Septuagint, Chaldee, Coptic, and Arabic, and appears to have been the original reading. The difference in the original consists in the interchange of two letters, the ' yod and n he. Oui translators insert unto them, in order to make up that sense which this various reading gives without trouble.
The farther we proceed in the sacred writings, the more the history both of the grace and providence of God opens to our view. He ever cares for his creatures, and is mindful of his promise. The very a>esaa made use of to destroy his work are, in his hands, tlie instruments of its accomplishment. Pharaoh orders the male children of the Hebrews to be thrown into the river; Moses, who was thus exposed, is found by his own daughter, brought up as her own son, and from his Egyptian education becomes much better quaUfied for the great work to which God had called him; and his being obliged to leave Egypt was undoubtedly a powerful means to wean his heart from a land in which he had at his command all the advantages and luxuries of life. His sojourning also in a strange land, where he was obliged to earn liis bread by a very painful employment, fitted him for the perilous journey he was obliged to take in the wilderness, and enabled him to bear the better the privations to which he was in consequence exposed.
The bondage of the Israelites was also wisely permitted, that they might with less reluctance leave a country where they had suffered the greatest oppression and indignities. Had they not suffered severely previously to their departure, there is much reason to believe that no inducements could have been sufficient to have prevailed on them to leave it. And yet their leaving it was of infinite consequence, in the order both of grace and providence, as it was indispensably necessary that they should be a people separated from all the rest of the world, that they might see the promises of God fulfilled under their own eyes, and thus have the fullest persuasion that their law was Divine, their prophets inspired by the Most High, and that the Messiah came accorduig to the prophecies before delivered concerning him.
From tlie example of Pharaoh's daughter, (see note vcr. 4,) and the seven daughters of Jethro, (ver. IG,) we learn that in the days of primitive simplicity, and in this respect the best days, the children, particularly the daughters of persons in the highest ranks in life, were employed in the most laborious offices. Kings' daughters performed the office of the laundress to their own families; and the daughters of princes tended and watered the flocks. We have seen similar instances in the case of Rebehah and Rachel; and we cannot be too pointed in calling the attention of modern delicate females, who are not only above serving their own parents and family, but even their own selves: the consequence of which is, they have neither vigour nor health; their growth, for want of healthy exercise, is generally cramped; their natural powers are prematurely developed, and their whole course is rather an apology for living, than a state of effective life. Many of these live not out half their days, and their offspring, when they have any, is more feeble than themselves; so that the race of man where such preposterous conduct is followed (and where is it not followed?) is in a state of gradual deterioration. Parents who wish to fulfil the intention of God and nature, will doubtless see it their duty to bring up their children on a different plan. A vs'orse than the present can scarcely be found out.
Afflictions, under the direction of God's providence and the influence of his grace, are often the means of leading men to pray to and acknowledge God, who in the time of their prosperity hardened their necks from his fear. When the Israelites were sorely oppressed, they began to pray. If the cry of oppression had not been among them, probably the cry for mercy had not been heard. Though afflictions, considered in themselves, can neither atone for sin nor improve the moral state of the soul, yet God often uses them as means to bring sinners to himself, and to quicken those who, having already escaped the pollutions of the world, were falling again under the influence of an earthly mind. Of many millions besides David it may truly be said, Before they were afflicted they went astray.
Moses keeping the flock 0/ Jethro at Mount Horeb, the angel of the Lord appears to him in a burning busli, 1, 2. Astonished at the sight, he turns aside tn examine it, 3, when God speaks to him out of the fire, and declares himself to be the God of Abraham, Isaac, and Jacob, 4-6; announces his purpose of delivering the Israelites from their oppression, and of bringing them into the promised land, 7-9; commissions him to go to Pharaoh, and to be leader of the children of Israel from Egypt, 10. Moses excuses himself, 11; and God, to encourage him, promises him his protection, 12. Moses doubts whether the Israelites will credit him, 13, and God reveals to him his Name, and informs him what he is to say to the people, 14—17, and instructs him and the elders of Israel to apply unto Pharaoh for permission to go three days' journey into the wilderness, to sacrifice unto the Lord, 18; foretells the obstinacy of the Egyptian king, and the miracles which he himself should work in the sight of the Egyptians, 19, 20; and promises that, on the departure of the Israelites, the Egyptians should be induced to furnish them with all necessaries for their journey, 21,22.
priest of Midian: and he led the flock to the
NOTES ON CHAP. III. Verse 1. Jethro his father-in-law
Jeihro, see the note on chap. ii. 18.
Learned men in Gen. xix. 14, we translate son-in-law. It seems to
out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. 3 And Moses said, I will now turn aside,
be a general term for a relative by marriage, and the connection only in which it stands can determine its precise meaning. It is very possible that Reuel was now dead, it being forty years since Moses came to Midian; that Jethro was his son, and had succeeded him in his office of prince and priest of Midian; that Zipporah was the sister of Jethro; and that consequently the word jnn chothen should be translated brother-in-law in this place: as we learn from Gen. xxxiv. 9, Deut. vii. 3, Josh, xxiii. 12. and other places, that it simply signifies to contract affinity by marriage. If this conjecture be right, we may well suppose that, Reuel being dead, Moses was continued by his brotherin-law Jethro in the same employment he had under his father.
Mountain of God'\ Sometimes named Horeb, at other times Sinai. The mountain itself had two peaks; one was called Horeb, the other Sinai. Horeb was probably the primitive name of the mountain, which was afterwards called the mountain of God, because God appeared upon it to Moses; and Mount Sinai, 'J'D, from nJD seneh, a bush, because it was in a bush or bramble, in a flame of fire, that this appearance was made.
Verse 2. The angel of the Lord] Not a created angel certainly; for he is called mn' Jehovah, ver. 4, &c., and has the most expressive attributes of the Godhead applied to him, ver. 14, &c. Yet he is an angel, ^Nto malach, a messenger, in whom was the name of God, chap, xxiii. 21; and in whom dwelt all the fulness of the Godhead bodily, Col. ii. 9; and who, in all these primitive times, was the Messenger of the covenant, Mai. iii. 1. And who wag this but Jesus, the Leader, Redeemer, and Saviour of mankind 1 See the note on Gen. xvi. 7.
A flame of fire, out of the midst of a bush] Fire was, not only among the Hebrews but also among many other ancient nations, a very significant emblem of the Deity. God accompanied the Israelites in all their journeyings through the wilderness as a pillar of fire by night; and probably a fire or flame in the holy of holies, between the cherubim, was the general symbol of his presence; and traditions of these things, which must have been current in the east, have probably given birth, not only to the pretty general opinion that God appears in the likeness of fire, but to the whole of the Zoroastrian system of fire-ioorship. It has been reported of Zoroaster, or Zeradusht, that having retired to a mountain for the study of wisdom, and the benefit of solitude, the whole mountain was one day enveloped with flame, out of the midst of which he came without receiving any injury; on which he offered sacrifices to God, who, he was persuaded, had then appeared to nun. M. Anquetil du Perron gives much curious in-
and see this ^ great sight, why the A. M. 2513, bush is not burned. '
4 And when the Lord saw that he turne<) aside to see, God called * unto him out of the midst of the bush, and said, Moses, Moses And he said. Here am L
formation on this subject in his Zend Avesta. The modern Parsees call fire the offspring of Ormusd, and worship it with a vast variety of ceremonies.
Among the fragments attributed to.(Eschylus, and collected by Stanley in his invaluable edition of this poet, p. 647, col. 1, we find the following beautiful verses: —
ATzXaarou bpfiy -kote d' vdup, ttote 6e ■yvo<pog. "Distinguish God from mortal men; and do not suppose that any thing fleshly is like unto him. Thou knowest him not: sometimes indeed he appears as a formless and impetuous fire, sometimes as loater, sometimes as thick darkness." The poet, proceeds: — ■
" The mountains, the earth, the deep and extensive sea, and the summits of the highest mountains tremble whenever the terrible eye of the Supreme Lord looks down upon them."
These are very remarkable fragments, and seem all to be collected from traditions relative to the different manifestations of God to the Israelites in Eg)'pt, and in the wilderness. Moses wished to see God, but he could behold nothing but an indescribable glory: nothing like mortals, nothing like a human body, appeared at any time to his eye, or to those of the Israelites. " Ye saw no manner of similitude," said Moses, " on the day that the Lord spake unto you in Horeb, out of the midst of the pire," Deut. iv. 15. But sometimes the Divine power and justice were manifested by the indescribable, formless, impetuous, consuming fla^ne; at other times he appeared by the water which he brought out of the flinty rock; and in the thick darkness on Horeb, when ihejiery laio proceeded from his right hand, then the earth quaked and the mountain trembled: and when his terrible eye looked out upon the Egyptians through the pillar of cloud and fire, their chariot wheels were struck off, and confusion and dismay were spread through all the hosts of Pharaoh; Exod. xiv. 34, 25.
And the bush was not consumed.] 1. An emblem of the state of Israel in its various distresses and persecutions: it was in the fire of adversity, but was not consumed. 2. An emblem also of the state of the Church of God in the wilderness, in persecutions often, in the mid.st of its enemies, in the region of the shadow of death — yet not consumed. 3. An emblem also of the state of every follower of Christ: cast down, but not forsaken; grievously tempted, but not destroyed j
5 And lie said, Draw not nigh hither: '' put off thy shoes from off thy feet, for tlie place whereon thou standest is holy ground.
6 Moreover he said, «1 am tlie God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for *■ he was afraid to look upon God.
7 And the Lord said, I have surely seen the affliction of my people which are in Egypt,
and ' have heard their cry '' by rea- A. M. 2513, son of their task-masters; for 'I -' — '- know their sorrows;
8 And " I am come down to ° deliver them out of the hand of the Egj'ptians, and to bring them up out of that land " unto a good land and a large, unto a land f flowing with milk and honey; unto the place of i the Canaanites, and the Hittites, and the Amoriles, and the Perizzites, and the Hivites, and the Jebusites.
walking tlirougli the fire, but still unconsuincd! Why are;ill these preserved in the midst of those things wliich have a natural tendency to destroy them 1 Because God is in the midst of them; it was this that preserved the hush from destruction; and it was tliis that preserved the Israelites; and it is this, and this alone, that preserves the Church, and holds the soul of every genuine believer in the spiritual life. He in whose heart Christ dwells not by faith, will soon be consumed by the world, the flesh, and the devil.
Verse 5. Put off thy shoes] It is likely that from this circumstance all the eastern nations have agreed to perform all the acts of their religious worship barefooted. All the Mohammedans, Brahmins, and Parsees do so still. The Jews were remarked for this in the time of Juvenal; hence he speaks of their performing their sacred rites barefooted; Sat. vi., ver. 158:
The ancient Greeks did the same. Jamblichus, in the life of Pythagoras, tells us that this was one of his maxims, Kvv-o&jito^ ffve kol wpoaKiwei, Offer sacrifice and worship with your shoes off. And Solinus asserts that no person was permitted to enter into the temple of Diana, in Crete, till he had taken off his shoes. " JEdem Numinis {Diance) prceterquam nudus vestigio nullus licito ingreditur." TertuUian observes, de jejunio, that in a time of drought the worshippers of Jupiter deprecated his wrath, and prayed for rain, walking barefooted. " Cum stupet ctelum, et aret annus, nndipedalia, denunciantur." It is probable that D'Si'J nealim, in the text, signifies sandals, translated by the Chaldee StJD sandal, and nShJO sandala, (soe Gen. xiv. 23,) which was the same as the Roman solea, a sole alone, strapped about the foot. As this sole must let in dust, gravel, and sand about the foot in travelling, and render it very uneasy, hence the custom of frequently washing the feet in those countries where these sandals were worn. Pulling off the shoes was, therefore, an emblem of laying aside the pollutions contracted by walking in the way of sin. Let those who name the Lord Jesus Christ depart from iniquity. In our western countries reverence is expressed by pulling off the hat; but how much more significant is the eastern custom! "The natives of
Bengal never go into their own houses with their shoes on, nor into the houses of others, but always leave
their shoes at the door. It would be a great affront not to attend to this mark of respect when visiting; and to enter a temple without pulling off the shoes would be an unpardonable offence." — Ward.
The place whereon thou standest is holy ground.] It was now particularly sanctified by the Divine presence; but if we may credit Josephus, a general opinion had prevailed that God dwelt on that mountain; and hence the shepherds, considering it as sacred ground, did not dare to feed their flocks there. Moses, however, finding the soil to be rich and the pasturage good, boldly drove his flock thither to feed on it. — Antiq., b. ii., c. xii., s. 1.
Verse 6. 7 am the God of thy father] Though the word "ax abi, father, is here used in the singular, St. Stephen, quoting this place, Acts vii. 32, uses the plural, '0 0£of 7011' narepuv cov, The God of thy FATHERS; and that this is the meaning the following words prove: The God of Abraham, the God of Isaac, and the God of Jacob. These were the fathers of Moses in a direct line. This reading is confirmed by the Samaritan and by the Coptic. Abraham was the father of the Ishmaelites, and with him was the covenant first made. Isaac was the father of the Edoniites as well as the Israelites, and with him was the covenant renewed. Jacob was the father of the twelve patriarchs, who were founders of the Jewish nation, and to him were the promises particularly confirmed. Hence we see that the Arabs and Turks in general, who are descendants of Ishmael; the Edomites, now absorbed among the Jews, (see the note on Gen. XXV. 23,) who are the descendants of Esau; and the Jewish people, wheresoever scattered, who are the descendants of Jacob, are all heirs of the promises included in ihis primitive covenant; and their gathering in with the fulness of the Gentiles may be confidently e.xpecled.
And Moses hid his face] For similar acts, see the passages referred to in the margin. He was afraid to look — he was overawed by God's presence, and da?.- zled with the splendour of the appearance.
Verse 7. I haie surely seen] Tl'N"' n.X"' raoh rmtht, seeing, I have seen — I have not only seen the afflictions of this people because I am omniscient, but I have considered their sorrows, and my eye affects my heart.
Verse S. And I am come down to deliver them"] This is the very purpose for which 1 am now come
come unto me: and I have also seen the • oppression wherewith the Egyptians oppress
1 0 * Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth ray people the children of Israel out of
1 1 And Moses said unto God, " Who am I, that I should go unto Pharaoh, and that I
Large — land'\ Canaan, when compared with the small tract of Goshen, in which they were now situated, and where, we learn, from chap. i. 7, they were straitened for room, might be well called a large land. See a fine description of this land Deut. viii. 7.
A land flowing loilh milk and honey^ E-\cellent for pasturage, because abounding in the most wholesome herbage and flowers; and from the latter an abundance of wild honey was collected by the bees. Though cultivation is now almost entirely neglected in this land, because of the badness of the government and the scantiness of the inhabitants, yet it is still good for pasturage, and yields an abundance of honey. The terms used in the text to express the fertility of this land, are commonly used by ancient authors on similar subjects. It is a metaphor taken from a breast producing copious streams of milk. Homer calls Argos ovdafi npot'pj/f, the breast of the country, as affording streams of mWk and honey, II. ix.,ver.l41. So Virgil: — Prima tulit tellus, eadem vos ubere laeto Accipiet. JEn., lib. iii., ver. 95.
" The land that first produced you shaU receive you again into its joyous bosom."
The poets feign that Bacchus, the fable of whom they have taken from the history of Moses, produced rivers of milk and honey, of water and wine: — 'Pel. 6e yaAaKTi ireSov^ Tet (5' ou'u, l)€L de fj.e'XiGGav JieKTapi. EuRiP. Bacch., ETrod., ver. 8. " The land flows with milk; it flows also with wine; it flows also with the nectar of bees, (honey.)" This seems to be a mere poetical copy from the Pentateuch, where the sameness of the metaphor and the correspondence of the descriptions are obvious.
Verse 11. Who am / — that I.should bring] He was so satisfied that this was beyond his power, and all the means that he possessed, that he is astonished that even God him.self should appoint him to this work! Such indeed was the bondage of the children of Israel, and ihe power of the people by whom they were enslaved, that had not their deliverance come through supernatural means, their escape had been utterly impossible.
12 And he said, ^ Certainly I will be with thee; and this shall be a token unto thee that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.
1 3 And.'-loses said unto God, Behold, w^^ere I come unto the children of Israel, and shall say unto them. The God of your fathers hath sent me unto you; and they shall say to me,
Verse 12. Certainly I will he with thee] This great event shall not be left to thy wisdom and to th> power; my counsel shall direct thee, and my power shall bring all these mighty things to pass.
And this shall be a token] Literally, And this to thee for a sign, i. e., this miraculous manifestation of the burning bush shall be a proof that I have sent thee; or, My being icith thee, to encourage thy heart, strengthen thy hands, and enable thee to work miracles, shall be to thyself and to others the evidence of thy Divine mission.
Ye shall serve God upon this mountain.] This was not the sign; but God shows him, that in their return from Egypt they should take this mountain in their way, and should worship him in this place. There may be a prophetic allusion here to the giving of the law on Mount.Sinai. As Moses received his commands here, so likewise should the Israelites receive theirs in the same place. After all, the Divine Being seems to testify a partial predilection for this mountain, for reasons that are not expressed. See the
Verse 13. They shall say — What is his name?] Does not this suppo.se that the Israelites had an idolatrous notion even of the Supreme Being t They had probably drank deep into Ihe Egyptian superstitions, and had gods many and lords many; and Moses conjectured that, hearing of a supernatural deliverance, they would inquire who that God was by whom it was to be effected. The reasons given here by the rabbins are too refined for the Israelites at this time. "When God," say they, '^jtcdgeth his creatures, he is called D'HiX Elohim; when he loarreth against the wicked, he is called niN^V Tsebaoth; but when he showeth mercy unto the world, he is called niD' Yehovah." It is not likely that the Israelites had much knowledge of God or of his ways at the time to which the sacred text refers; it is certain they had no icrtVten word. The book of Genesis, if even written, (for some suppose it had been composed by Moses during his residence in Midian,) had not yet been communicated to the people; and being so long without any revelation, and perhaps without even the form of Divine worship, their minds being degraded by the state of bondage in which they had been so long held, and seeing and hearing little in religion but the superstitions of those among whom they sojourned, they could
14 And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto tiie chikkcn of Israel, " I AM hath sent me
15 And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The Lord God of your fathers, the God of Abraham, tlie God of Isaac, and the God of Jacob, hath sent me unto you: this is " my name for ever, and this is my memorial unto all generations.
16 Go, and ^gather the elders of Israel together, and say unto them. The Lord God
have no distinct notion of the Divine Being. Moses himself mi<,'ht have been in doubt at first on this subject, and lie seems to have been greatly on his guard against illusion; hence he asks a variety of questions, and endeavours, by all prudent means, to assure himself of the truth and certainty of the present appearance and commission. He well knew the power of the Egyptian magicians, and he could not tell from these first views whether there might not have been some delusion in this case. God therefore gives him the fullest proof, not only for the satisfaction of the people to whom he was to be sent, but for his own full conviction, that it was the supreme God who now spoke to him.
Versel4. 1 am th,\t I am] D'TIN Ti*S riTIK Eheyek asher Eheyeh. These words have been variously understood. The Vulgate translates Ego sum qui sum, / am who am. The Septuagint, Eyu eiiii 6 Qv, I am he who exists. The Si/riac, the Persic, and the Chaldee preserve the original words without any gloss. The Arahic paraphrases them, The Eternal, who passes not away; which is the same interpretation given by Abul Farajius, who also preserves the original words, and gives the above as their interpretation. Tlie Targum of Jonathan, and the Jerusalem Targum paraphrase the words thus: " He who spake, and the world was; who spake, and all things existed." As the original words literally signify, / will be what I will be, some have supposed that God simply designed to inform Moses, that what he had been to his fathers Abraham, Isaac, and Jacob, he would be to him and the Israelites; and that he would perform the promises he had made to his fathers, by giving their descendants the promised land. It is difficult to put a meaning on the words; they seem intended to point out the eternity and self-existence of God. Plato, in his Parmcnides, where he treats sublimely of the nature of God, says, Ov6' apa ovn/ia eariv avru, nothing can express his nature; therefore no name can be attributed to him..See the conclusion of this chapter, and on the word Jehovah, chap, xxxiv. 6, 7.
peared unto me, saying, ^ I have surely visited you, and seen that which is done to you in Egypt:
1 7 And I have said, » I will bring you up out of the affliction of Egj'pt unto the land of the Canaanitcs, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey.
1 8 And * they sliall hearken to thy voice: and " thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him. The Lord God of the Hebrews hath "^ met
here referred to is that which immediately precedes, D'nhx nirr' Yehovah Elohim, which we translate the Lord God, the name by which God had been known from the creation of the world, (see Gen. ii. 4,) and the name by which he is known among the same people to the present day. Even the heathens knew this name of the true God; and hence out of our niiT Yehovah they formed their Jao, Jeve, and Jove; so that the word has been literally fulfilled, This is my memorial unto all generations. See the note on the word Elohim, Gen. i. 1. As to be self-existent and eternal must be attributes of God for ever, does it not follow that the D^b leolam, for ever, in the text signifies eternity? " This is my name to eternity — and my memorial," "n in*? ledor dor, " to all succeeding generations." While human generations continue he shall be called the God of Abraham, the God of Isaac, and the God of Jacob; but when time shall be no more, he shall be Jehovah Elohim. Hence the first expression refers to his eternal existence, the latter to the discovery he should make of himself as long as time should last. See Gen. xxi. 33. Diodorus Siculus says, that " among the Jews, Moses is reported to have received his laws from the God named Jao," lau, i. e., Jeue, Jove, or Jeve; for in all these ways the word niri' Yehovah may be pronounced; and in this way I have seen it on Egyptian monuments. See Died., lib. 1., c. xciv.
Verse 16. Elders of Israel] Though it is not likely the Hebrews were permitted to have any regular government at this time, yet there can be no doubt of their having such a government in the time of Joseph, and for some considerable time after; the elders of each tribe forming a kind of court of magistrates, by which all actions were tried, and legal decisions made, in the Israelitisli community.
/ have surely visited '/ou] An exact fulfilment of the prediction of Joseph, Gen. 1. 24, God will surely visit you, and in the same words too.
A'erse 18. They shall hearken to thy voice] This assurance was necessary to encourage him in an pqterprise so dangerous and important.
into the wilderness, that we may sacrifice to the Lord our God.
19 And I am sure that the king of Egypt * wiii not let you go, ' no, not by a mighty hand.
20 And I will s stretch out my hand, and smite Egypt with '^ all ray wonders which I will do in the midst thereof: and ' after that he will let j'ou go.
Three days^ journey into the wilderness] Evidently intending Mount Sinai, which is reputed to be about three days' journey, the shortest way, from the land of Goshen. In ancient times, distances were computed by the time required to pass over them. Thus, instead of miles, furlongs, &c., it was said, the distance from one place to another was so many days\ so many hours'' journey; and it continues the same in all countries where there are no regular roads or highways.
Verse 19. lam sure that the king of Egypt loill not let you go, no, not by a mighty hand] When the facts detailed in this history have been considered in connection with the assertion as it stands in our Bibles, the most palpable contradiction has appeared. That the king of Egypt did let tliem go, and that by a mighty hand, the book itself amply declares. We should therefore seek for another meaning of the original word. N7l velo, which generally means and not, has sometimes the meaning of if not, unless, except, &c.; and in Beckers Bible, 1549, it is thus translated: / am sure that the hyng of Egypt wyl not let you go, EXCEPT loyth a myghty hand. This import of the negative particle, which is noticed by Noldius, Heb. Part., p. 328, was perfectly understood by the Vulgate, where it is translated nisi, unless; and the Septuagint in their car fij/, which is of' the same import; and so also the Coptic. The meaning therefore is very plain: The king of Egypt, who now profits much by your servitude, will not let you go till he sees my hand stretched out, and he and his nation be smitten with ten plagues. Hence God immediately adds, ver. 20: / icitt stretch out my hand, and smite Egypt with all my wonders — and after that, he will let you go.
Verse 22. Every woman shall borrow]. This is certainly not a very correct translation: the original word IX'3 shaal signifies simply to ash, request, demand, require, inquire, &c.; l)ut it does not signify to borrow in the proper sense of that word, though in a very few places of Scripture it is thus used. In this and the parallel place, chap. xii. 35, the word signifies to ask or demand, and not to burrow, which is a gross mistake into which scarcely any of the versions, ancient or modern, have iallen, except our own. The Septuagint has ai-ijctt, she shall ask; the Vulgate, poslulabit, she shall demand; the Sybiac, Chaldee, Samaritan, Samaritan Version, Coptic, and Persian, and it shall come to pass, tliat, when ye go, ye shall not go empty.
22 ' But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put the?n- upon your sons, and upon your daughters; and "" ye shall spoil " the Egyptians.
are the same as the Hebrew. The Eurojiean versions are generally correct on this point; and our common English version is almost the sole transgressor: I say, the common version, which, copying the Bible published by Becke in 1549, gives us the exceptionable term borrow, for the original 7Xi7 shaal, which in the Geneva Bible, and Barker's Bible of 1G15, and some others, is rightly translated aske. God commanded the Israelites to ask or demand a certain recompense for their past services, and he inclined the hearts of the Egyptians to give liberally; and this, far from being a matter of oppression, wrong, or even chanty, was no more than a very partial recompense for the long and painful services which we may say six hundred thousand Israelites had rendered to Egypt, during a considerable number of years. And there can be no doubt that wliile their heaviest oppression lasted, they were permitted to accumulate no kind of property, as all their gains went to their oppressors.
Our exceptionable translation of the original hiis given some countenance to the desperate cause of infidelity; its abettors have exultingly said: " Moses represents the ^mZ God as ordering the Israelites io borrow the goods of the Egyptians under the pretence of returning them, whereas he intended that they should march off with the booty." Let these men know that there was no borrowing in the case; and that if accounts were fairly balanced, Egypt would be found still in considerable arrears to Israel. Let it also be considered that the Egyptians had never any right to the services of the Hebrews. Egypt owed its policy, its opulence, and even its political existence, to the Israelites. What had Joseph for his important services 1 Nothing! He had neither district, nor city, nor lordship in Egypt; nor did he reserve any to his children. All his services were gratuitous; and being animated with a better hope than any earthly possession could inspire, he desired that even his bones should be carried up out of Egypt. Jacob and his family, it is true, were permitted to sojourn in Goshen, but they were not provided for in that place; for they brought their cattle, their goods, and all that they had into Egypt, Gen. xlvi. 1,6; so that they had notliing but the bare land to feed on; and had built treasure cities or fortresses, we know not how many; and two whole cities, Pithom and Raamscs, besides; and for all these services they had no compensation ivhatever, but were besides cruelly abused, aiui oblijred to witness, as llie sum of their calamities, the daily murder of their male infants. These particulars considered, will infidelity over dare to produce this case again in support of its worthless pretensions 1
Jewels of silver, cj-c] The word '^73 kcletj we have already scx'n signifies vessels, instruments, weapons, &c., and may be very well translated by our English term, articles or goods. The Israelites got both gold and silver, probably both in coin and in plate of different kinds; and such raiment as was necessary for the journey which they were about to undertake.
Ye shall spoil the Egyptians.^ The verb 7SJ natsal signifies, not only to spoil, snatch away, but also to get away, to escape, to deliver, to regain, or recover. Spoil signifies what is taken by rapine or violence; but this cannot be the meaning of the original word here, as the Israelites only asked, and the Egyptians without fear, terror, or constraint, freely gave. It is worthy of remark that the original word is used, 1 Sam..\xx. 22, to signify the recovery of property that had been taken away by violence: "Then answered all the wicked men, and men of Belial, of those that went with David, Because they went not with us we will not give them aught of tlie spoil (SbiiTTD mchashzi\M,kV) that we have recovered, IjSi'n "liyx asher hitstsalnu. In this sense we should understand the word here. The Israelites recovered a part of their property — their wages, of whicli they had been most unjustly deprived by the Egyptians.
In this chapter we have much curious and important information; but what is most interesting is the name by which God was pleased to make himself known to Moses and to the Israelites, a name by which the Supreme Being was afterwards known among the wisest inhabitants of the eartli. He who IS and who WILL BE what he IS. This is a proper characteristic of the Divine Being, who is, properly speaking, the only Being, because he is independent and eternal; whereas all other beings, in whatsoever forms they may appear, are derived, finite, changeable, and liable to destruction, decay, and even to annihilation. When God, therefore, announced liim.self to Moses by this name, he proclaimed bis own eternity and immateriality; and the very name itself precludes the possibility of idolatry, because it was impossible for the mind, in considering it, to represent the Divine Being in any assignable shape; for who could represent Being or Existence by any limited form? And who can have any idea of a form that is unlimited? Thus, then, we find that the first discovery which God made of himself was intended to show the people the simplicity and spirituality of his nature; that while they considered him as Being, and the Cause of all Being, they might be preserved from all idolatry for ever. The a 306 very name itself is a proof of a Divine revelation; for it is not possible that such an idea could have ever entered into the mind of man, unless it had been communicated from above. It could not have been pro- j duced by reasoning, for there were no premises on I which it could be built, nor any analogies by which it could have been formed. We can as easily comprehend eternity as we can being, simply considered in and of itself, when nothing of assignable forms, colours, or qualities e.xisted, besides its infinite and illimitable self.
To this Divine di.'icovery the ancient Greeks owed the inscription which they placed above the door of the temple of Apollo at Delphi: the whole of the inscrij/tion consisted in the sunple monosyllable EI, THOU ART, the second per.son of the Greek substantive werhei/u, lam. On this inscription Plutarch, one of the most intelligent of all the Gentile philosophers, made an express treatise, rrtpt rov El ev Ae/lpo(f, having received the true interpretation in his travels in Egypt, whither he had gone for the express purpose of inquiring into their ancient learning, and where he had doubtless seen these words of God to Moses in the Greek version of the Septnagint, which had been current among the Egyptians {for u-hose sake it was first made) about four hundred years previously to the death of Plutarch. This philosopher observes that " this title is not only proper, but peculiar to God, because He alone is being; for mortals have no participation of true being, because tliat which begins and ends, and is continually changing, is never one nor the same, nor in the same state. The deity on whose temple this word was inscribed was called Apollo, Ato?.- ^w!', from n, ncgatire, and Tro?iUf, many, because God is ONE, his nature simple, his essence ■uncompounded." Hence he informs us the ancient mode of addressing God was, " EI 'EN, Thou art One, ov yap -^oXka to Beiov icTiv, for many cannot be attributed to the Divine nature: Kai ov ■zporepov oviiv eoriv, ov&' iiartpov, ovie /ifJ.Hov, ovSe ffopujt^^/ifi'oi', ofiSf liptaiivTipov, ovde vearcpov, in which there is neither first nor last, future nor past, old nor youns; aW fi'f uv evi tu vw to act iveTtlripuKt, but as being one, fills up in one NOW an eternal duration." And he concludes with observing that " this word corresponds to certain others on the same temple, viz., rXQGI lEATTON, Know thyself; as if, under the name EI, Thou Art, the Deity designed to excite men to venerate Him as eternally existing, iJf ovra Sia-avToc, and to put them in mind of the frailty and mortality of their own nature."
What beautiful things have the ancient Greek philosophers stolen from the testimonies of God to enrich their own works, without any kind of acknowledgment! And, strange perversity of man! these are the very things which we so highly applaud in the heathen copies, while we neglect or pass them by in the Divine orisinah!
Moses continuing to express his fear that the Israelites wotild not credit his Divine mission, 1, God, to strengthen Ms faith, and to assure him that his countrymen would believe him, changed his rod into a serpent, and Oie serpent into a rod, 2-5; made his hand leprous, and afterwards restored it, 6, 7; intimating that he had now endued him ivith power to work such miracles, and that the Israelites loovld believe, 8; and farther assures him that he should have power to turn the icater into blood, 9. Moses excuses himself on the ground of his not being eloquent, 10, and God reproves him fur his unbelief, and promises to give him supernatural assistance, 11, 12. Moses expressing his utter unwillingness to go on any account, God is angry, and then promises to give Mm his brother Aaron to be his spokesman, 13—16, and appoints his rod to be the instrument of working miracles, 17. Moses returns to his relative Jethro, and requests liberty to visit Ms brethren in Egypt, and is permittted, 18. God appears to him in Midiun, and assures him that the Egyptians who sought his life were dead, 19. Moses, with his wife and children, set out on their journey to Egypt, 20. God instructs Mm ichat he shall say to Pharaoh, 21—23. He is in danger of losing Ms life, because he had not circumcised his son, 24. Zipporah immediately circumcising the child, Moses escapes unhurt, 25, 26. Aaron is commanded to go and meet his brother Moses; he goes and meets him at Horeb, 27. Moses informs him of the commission he had received from God, 28. They both go to their brethren, deliver their message, and loork miracles, 29, 30. The people believe and adore God, 31.
But, behold, they will not believe me, nor hearken unto my voice: for they will say. The Lord hath not appeared unto thee.
2 And the Lord said unto him. What is that in thine hand? And he said, * A rod.
3 And he said. Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it.
4 And tlie Lord said unto Moses, Put forth thine hand, and take it by the tail. And he
Verse 1. They will not believe me] As if he had said, Unless I be enabled to work miracles, and give them proofs by extraordinary loorks as well as by words, they will not believe that thou hastsent me.
Verse 2. A rod.] nao matteh, a staff, probably his shepherd's crook; see Lev. xxvii. 33. As it was made the instrument of working many miracles, it was afterwards called the rod of God; see ver. 20.
Verse 3. A serpent] Of what sort we know not, as the word WV\1 nachash is a general name for serpents, and also means several other things, see Gen. iii. 1: but it was either of a kind that he had not seen before, or one that he knew to be dangerous; for it is said, he fled from before it Some suppose the staff was changed into a crocodile; see on chap. vii. 7.
A''erse 4. He put forth his hand, and caught it] Considering the light in which Moses had viewed this serpent, it required considerable faith to induce him thus implicitly to obey the command of God; but he obeyed, and the noxious serpent became instantly the miraculous rod in his hand! Implicit faith and obedience conquer all difficulties; and he who believes in God, and obeys him in all things, has really nothing to fear.
5 That they may '' believe that ° the Lord God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.
6 And the Lord said furthermore unto him. Put now thine hand into thy bosom. And he put his hand into his bosom: and when he took it out, behold, his hand was leprous ^ as snow.
ample of what is called an imperfect or unfinished speech, several of which occur in the sacred writings. It may be thus supplied; Do this before lliem, that the}' may believe that the Lord — hath appeared unto thee. Verse 6. His hand was leprous as snow.] That is, the leprosy spread itself over the whole body in thin ichiie scales; and from tliis appearance it has its Greek name?:C7Tpa, from /.e-ir, a scale. Dr. Jlead says, " I have seen a remarkable case of this in a countryman, whose whole body was so miserably seized with it, that his skin icas shining as if covered icith snow; and as the furfuraceous scales were daily rubbed off, the ilesh appeared quick or raw underneath." The lopros)', at least among the Jews, was a most inveterate and contagious disorder, and deemed by them incurable. Among the heathens it was considered as inflicted by their gods, and it was supposed that they alone could remove it. It is certain that a similar belief prevailed among the Israelites; hence, when the king of Syria sent his general, Naaman, to the Icing of Israel to cure him of his leprosy, he rent his clothes, saying. Am I God, to kill and to make alive, that this man doth send unto mc to recover a man of Ms leprosy 1 2 Kings v. 7. This appears, therefore, to be the reason why God chose this sign, as the instantaneous infliction and removal of this disease were demonstrations which all would allow of
nis hand into his bosom again; and plucked it out of his bosom, and, behold, " it was turned again as his other flesh.
8 And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign.
9 And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that tliou shalt take of the water of the river, and pour it upon the dry land: and ' the water which thou takest out
the sovereign power of God. We need, therefore, seek for no other reasons for this miracle: the sole reason is sufficiently obvious.
Verse 8. If they will not believe — the voice of the first sign, c}c.] Probably intimating that some would be more ilifficult to be persuaded than others: some would yield to the evidence of the _/Jr.si miracle; others \vi iild hesitate till they had seen the second; and others would not believe till they had seen the water of the Nile turned into blood, when poured upon the dryland;
Verso 10. /am not eloquent'] QnDT ty'N nSi lo ish debarim, I am not a man of words; a periphrasis common ill tlic.Scriptures. So Job xi. 2, □"nsty WX ish sephathayim, a man of lips, signifies one that is talkative. Psa. cxl. 12, \YCn iy'N w/( lashon, a man of tongue, signifies a prattler. But how could it be said that Moses was not eloquent, when St. Stephen asserts, j\cts vii. 22, that he was might ij in words as well as in deeds? There are three ways of solving this difficulty; 1. Moses might have had some natural infirmity, of a late standing, which at that time rendered it impossible for him to spcalv readily, and which he afterwards overcame; so tliat though he was not then a man of words, yet he might afterwards have been mighty in u-ords as well as deeds. 2. It is possible he was not intimately acquainted with the Hebrew tongue, so as to speak clearly and distinctly in it. The first forty years of his hfe lie had spent in Egypt, chiefly at court; and though It is very probable there was an affinity between the two languages, yet they certainly were not the same. The last forty he had spent in Midian, and it is not likely that the pure Hebrew tongue prevailed there, though it is probable that a dialect of it was there spoken. On these accounts Moses might find it difficult to express himself with that readiness and persuasive flow of language, which he might deem essentially necessary on such a moincntous occasion; as he would frequently be obliged to consult his memory for proper expressions, w!;ich would necessarily produce frequent hesitation, and general slowness of utteraace, which he might think would ill suit an ambassa- M8
10 And Moses said unto the Lord, O my Lord, I am not '' eloquent, neither ' heretofore nor since thou hast spoken unto thy servant; but ' I am slow of speech, and of a slow tongue.
1 1 And the Lord said unto him, ' Who hath made man s mouth? or who maketh the dimib, or deaf, or the seeing, or the blind? have not I the Lord?
1 2 Now therefore go, and I will be ■" with thy mouth, and teach thee what thou shah say.
1 3 And he said, O my Lord, " send, I pray thee, by the hand of him ivhom thou " wilt send.
dor of God. 3. Though Moses was slow of speech, yet when acting as the messenger of God his word was icith power, for at his command the plagues came and the plagues were stayed; thus was he mighty xn words as well as in deeds: and this is probably the meaning of St. Stephen.
By the expression, neither heretofore, nor since thou hast spoken unto 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.
A'^erse 1 1. Who hath made man\': mouth 7 ij-c] Cannot he who formed the mouth, the whole organs of speech, and hath given the gift of speech also, cannot he give utterance? God can take away those gifts and restore them again. Do not provoke him: he who created the eye, the ear, and the mouth, hath also made the blind, the deaf and the dumb.
A'erse 12. / will be with thy mouth] Tlie Chaldee translates, My WORD, melmeri, shall be with thy mouth. And Jonathan ben Uzziel paraphrases, / and my AVORD ivill be with the speech of thy mouth. See on Gen. xv. 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 V The Hebrew nScn T3 NJ nS'i? shclach na hey ad tishlach literally translated is, Send now (or, / beseech thee) by the hand thou wilt send; which seems to intimate. Send a jierson more fit for the work than I am. So the Septuagint: Tlpoxeipiooi ih'va/ievov a'XJ.ov, ov azoaTc?.iir- Elect another powcrfu, person, whom thou wilt send. It is right to find out the Messiah wherever he is mentioned in the Old Testament; but to press scriptures into this service which have not an obvious tendency that way, is both impro-
14 And the anger of the Lord I thy mouth, and with his mouth, A.M. 2513.
said. Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, " he Cometh forth to meet thee; and when he seeth thee, he will be glad in his heart.
15 And 1 thou shalt speak unto him, and ' put words in his mouth: and I will be with
per and dangerous. I am firmly of opinion that Moses had no reference to the Messiah when he spoke tliese words.
Verse 14. And the anger of the Lord was kindled against Hoses'] Surely this would not have been the case had he only in modesty, and from a deep sense of his own unfitness, desired that the Messiah should be preferred before him. But the whole connection shows that this interpretation is unfounded.
Is not Aaron the Levite thy brother.'] Houbigant endeavours to prove from this that Moses, in ver. 13, 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 the Levite, &c. Must not the ministry of Aaron be first established, before the other can take place t Why 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.