Exodus 16
This chapter gives us an account of the victualling of the camp of Israel.
III. The sending of the manna, ver. 13-15.
IV. The laws and orders concerning it.
1. That they should gather it daily, ver. 16-21.
2. That they should gather a double portion on the sixth day, ver. 22-26.
3. That they should expect none on the seventh day, ver. 27-31,
1. A month's provision, it seems, the host of Israel took with them out of Egypt, when they came thence on the 15th day of the first month, which, by the 15th day of the second month, was all spent.
2. Then the whole congregation murmured against Moses and Aaron - God's viceregents among them.
3. They so undervalue their deliverance, that they wish, they had died in Egypt, nay, and died by the hand of the Lord too. That is, by some of the plagues which cut off the Egyptians; as if it were not the hand of the Lord, but of Moses only, that brought them into this wilderness. 'Tis common for people to say of that pain, or sickness, which they see not second causes of, It is what pleaseth God, as if that were not so likewise which comes by the hand of man, or some visible accident. We cannot suppose they had any great plenty in Egypt, how largely soever they now talk of the flesh-pots, nor could they fear dying for want in the wilderness while they had their flocks and herds with them; but discontent magnifies what is past, and vilifies what is present, without regard to truth or reason. None talk more absurdly than murmurers.
4. Man being made out of the earth, his Maker has wisely ordered him food out of the earth, Psalm civ, 14. But the people of Israel typifying the church of the first-born that are written in heaven, receiving their charters, laws and commissions from heaven, from heaven also they received their food. See what God designed in making this provision for them, that I may prove them whether they will walk in my law or no - Whether they will trust me, and whether they would serve him, and be ever faithful to so good a master.
5. They shall prepare - Lay up, grind, bake or boil.
6. The Lord - And not we, (as you suggest) by our own counsel.
10. The glory of the Lord - An extra-ordinary and sudden brightness.
12. And ye shall know that I am the Lord your God - This gave proof of his power as the Lord, and his particular favour to them as their God; when God plagued the Egyptians, it was to make them know that he is the Lord; when he provided for the Israelites, it was to make them know that he was their God.
13. The quails came up, and covered the camp - So tame that they might take up as many of them as they pleased. Next morning he rained manna upon them, which was to be continued to them for their daily bread.
15. What is this? Manna descended from the clouds. It came down in dew melted, and yet was itself of such a consistency as to serve for nourishing strengthening food, without any thing else: It was pleasant food; the Jews say it was palatable to all, according as their tastes were. It was wholesome food, light of digestion. By this spare and plain diet we are all taught a lesson of temperance, and forbidden to desire dainties and varieties.
16. An omer - The tenth part of an ephah: Near six pints, winemeasure.
19. Let no man leave 'till morning - But let them learn to go to bed and sleep quietly, though they had not a bit of bread in their tent, nor in all their camp, trusting God with the following day to bring them their daily bread. Never was there such a market of provisions as this, where so many hundred thousand men were daily furnished without money, and without price: never was there such an open house kept as God kept in the wilderness for 40 years together, nor such free and plentiful entertainment given. And the same wisdom, power and goodness that now brought food daily out of the clouds, doth in the constant course of nature bring food yearly out of the earth, and gives us all things richly to enjoy.
23. Here is a plain intimation of the observing a seventh day sabbath, not only before the giving of the law upon Mount Sinai, but before the bringing of Israel out of Egypt and therefore from the beginning. If the sabbath had now been first instituted, how could Moses have understood what God said to him, ver. 4, concerning a double portion to be gathered on the sixth day, without making any express mention of the sabbath? And how could the people so readily take the hint, ver. 22, even to the surprize of the rulers, before Moses had declared that it was done with regard to the sabbath, if they had not had some knowledge of the sabbath before? The setting apart of one day in seven for holy work, and in order to that for holy rest, was a divine appointment ever since God created man upon the earth.
34. An omer of this manna was laid up in a golden pot as we are told, Heb. ix, 4, and kept before the testimony, or the ark, when it was afterwards made, The preservation of this manna from waste and corruption, was a standing miracle; and therefore the more proper memorial of this miraculous food. The manna is called spiritual meat, 1 Cor. x, 3, because it was typical of spiritual blessings. Christ himself is the true manna, the bread of life, of which that was a figure, John vi, 49-51. The word of God is the manna by which our souls are nourished, Matt. iv, 4. The comforts of the Spirit are hidden manna, Rev. ii, 17. These comforts from heaven as the manna did, are the support of the divine life in the soul while we are in the wilderness of this world: it is food for Israelites, for those only that follow the pillar of cloud and fire: it is to be gathered; Christ in the word is to be applied to the soul, and the means of grace used: we must every one of us gather for ourselves. There was manna enough for all, enough for each, and none had too much; so in Christ there is a compleat sufficiency, and no superfluity. But they that did eat manna hungered again, died at last, and with many of them God was not well pleased: whereas they that feed on Christ by faith shall never hunger, and shall die no more, and with them God will be forever well pleased. The Lord evermore give us this bread!
Exodus 17
In this chapter are recorded,
I. The watering of the host of Israel. (1.) In the wilderness they wanted water, ver. 1. (2.) In their want they chide with Moses, ver. 2, 3. (3.) Moses cried to God, ver. 4. (4.) God ordered him to smite the rock, and fetch water out of it; and he did so, ver. 5, 6. (5.) The place named from it, ver. 7.
II. The defeating of the host of Amalek. (1.) The victory obtained by the prayer of Moses, ver. 8-12. (2.) By the sword of Joshua, ver. 13 (3.) A record kept of it, ver.14-16.
1. They journeyed according to the commandment of the Lord, led by the pillar of cloud and fire, and yet they came to a place where there was no water for them to drink - We may be in the way of our duty, and yet meet with troubles, which Providence brings us into for the trial of our faith.
5. Go on before the people - Though they spake of stoning him. He must take his rod with him, not to summon some plague to chastise them, but to fetch water for their supply. O the wonderful patience and forbearance of God towards provoking sinners! He maintains those that are at war with him, and reaches out the hand of his bounty to those that lift up the heel against him. If God had only shewed Moses a fountain of water in the wilderness, as he did to Hagar, not far from hence, Gen. xxi, 19, that had been a great favour; but that he might shew his power as well as his pity, and make it a miracle of mercy, he gave them water out of a rock. He directed Moses whither to go, appointed him to take of the elders of Israel with him, to be witnesses of what was done, ordered him to smite the rock, which he did, and immediately water came out of it in great abundance, which ran throughout the camp in streams and rivers, Psalm lxxviii, 15, 16, and followed them wherever they went in that wilderness: God shewed his care of his people in giving them water when they wanted it; his own power in fetching it out of a rock, and put an honour upon Moses in appointing the water to flow out upon his smiting of the rock. This fair water that came out of the rock is called honey and oil, Deut. xxxii, 13, because the people's thirst made it doubly pleasant; coming when they were in extreme want. It is probable that the people digged canals for the conveyance of it, and pools for the reception of it. Let this direct us to live in a dependance,
1. Upon God's providence even in the greatest straits and difficulties;
2. And upon Christ's grace; that rock was Christ, 1 Cor. x, 4. The graces and comforts of the Spirit are compared to rivers of living waters, John vii, 38, 39; iv, 14. These flow from Christ. And nothing will supply the needs and satisfy the desires of a soul but water out of this rock. A new name was upon this occasion given to the place, preserving the remembrance of their murmuring, Massah - Temptation, because they tempted God, Meribah - Strife, because they chide with Moses.
8. Then Amalek came and fought with Israel - The Amalekites were the posterity of Esau, who hated Jacob because of the birth- right and blessing. They did not boldly front them as a generous enemy, but without any provocation given, basely fell upon their rear, and smote them that were faint and feeble.
9. I will stand on the top of the hill with the rod of God in my land - See how God qualifies his people for, and calls them to various services for the good of his church; Joshua fights, Moses prays, and both minister to Israel. This rod Moses held up, not so much to Israel as to animate them; as to God by way of appeal to him; Is not the battle the Lord's? Is not he able to help, and engaged to help? Witness this rod! Moses was not only a standard-bearer, but an intercessor, pleading with God for success and victory.
10. Hur is supposed to have been the husband of Miriam.
11. And when Moses held vp his hand in prayer (so the Chaldee explains it) Israel prevailed, but when he let down his hand from prayer, Amalek prevailed - To convince Israel that the hand of Moses (with whom they had just now been chiding) contributed more to their safety than their own hands; the success rises and falls, as Moses lifts up or lets down his hand. The church's cause is ordinarily more or less successful, according as the church's friends are more or less fervent in prayer.
13. Though God gave the victory, yet it is said Joshua discomfited Amalek, because Joshua was a type of Christ, and of the same name, and in him it is that we are more than conquerors.
15. And Moses built an altar, and called it Jehovah-niffi - The Lord is my banner. The presence and power of Jehovah was the banner under which they were lifted, by which they were animated, and kept together, and therefore which they erected in the day of their triumph. In the name of our God we must always lift up our banners: He that doth all the work should have all the praise. Write this for a memorial - This is the first mention of writing we find in scripture; and perhaps the command was not given till after the writing of the law on tables of stone.
Exodus 18
This chapter is concerning Moses himself, and the affairs of his own family.
II. Moses entertains his father-in-law with great respect, ver. 7. with good discourse, ver. 8-11. with a sacrifice and a feast, ver. 12.
III. Jethro adviseth him about the management of his business as a judge in Israel, to take other Judg. in to his assistance, ver. 13-23. and Moses after some time takes his counsel, ver. 24-26. They part, ver. 27.
1. Jethro to congratulate the happiness of Israel, and particularly the honour of Moses his son-in-law; comes to rejoice with them, as one that had a true respect both for them and for their God. And also to bring Moses's wife and children to him. It seems he had sent them back, probably from the inn where his wife's lothness to have her son circumcised had like to have cost him his life, chap. iv, 25.
3. The name of one was Gershom - A stranger, designing thereby not only a memorial of his own condition, but a memorandum to this son of his, for we are all strangers upon earth.
4. The name of the other was Eliezer - My God a help: it looks back to his deliverance from Pharaoh, when he made his escape after the slaying of the Egyptian; but if this were the son that was circumcised in the inn, I would rather translate it, The Lord is mine help, and will deliver me from the sword of Pharaoh, which he had reason to expect would be drawn against him, when he was going to fetch Israel out of bondage.
11. Now know I that JEHOVAH is greater than all gods - That the God of Israel is greater than all pretenders; all deities, that usurp divine honours: he silenceth them, subdues them all, and is himself the only living and true God. He is also higher than all princes and potentates, who also are called gods, and has both an incontestable authority over them, and an irresistible power to control them; he manages them all as he pleaseth, and gets honour upon them how great soever they are. Now know I: he knew it before, but now he knew it better; his faith grew up to a full assurance, upon this fresh evidence; for wherein they dealt proudly - The magicians or idols of Egypt, or Pharaoh and his grandees, opposing God, and setting up in competition with him, he was above them. The magicians were baffled, Pharaoh humbled, his powers broken, and Israel rescued out of their hands.
12. And Jethro took a burnt offering for God - And probably offered it himself, for he was a priest in Midian, and a worshipper of the true God, and the priesthood was not yet settled in Israel. And they did eat bread before God - Soberly, thankfully, in the fear of God; and their talk such as became saints. Thus we must eat and drink to the glory of God; as those that believe God's eye is upon us.
13. Moses sat to judge the people - To answer enquiries; to acquaint them with the will of God in doubtful cases, and to explain the laws of God that were already given.
15. The people came to inquire of God - And happy was it for them that they had such an oracle to consult. Moses was faithful both to him that appointed him, and to them that consulted him, and made them know the statutes of God, and his laws - His business was not to make laws, but to make known God's laws: his place was but that of a servant.
16. I judge between one and another - And if the people were as quarrelsome one with another as they were with God, he had many causes brought before him, and the more because their trials put them to no expence.
17. Not good - Not convenient either for thee or them.
19. Be thou for them to God-ward - That was an honour which it was not fit any other should share with him in. Also whatever concerned the whole congregation must pass through his hand, ver. 20. But, he appointed Judg. in the several tribes and families, which should try causes between man and man, and determine them, which would be done with less noise, and more dispatch than in the general assembly. Those whose gifts and stations are most eminent may yet be greatly furthered in their work by the assistance of those that are every way their inferiors. This is Jethro's advice; but he adds two qualifications to his counsel. (1.)That great care should be taken in the choice of the persons who should be admitted into this trust; it was requisite that they should be men of the best character.
1. For judgment and resolution, able men: men of good sense, that understood business; and bold men, that would not be daunted by frowns or clamours. Clear heads and stout hearts make good Judges.
2. For piety, such as fear God, who believe there is a God above them, whose eye is upon them, to whom they are accountable, and whose judgment they stand in awe of. Conscientious men, that dare not do an ill thing, though they could do it never so secretly and securely.
3. For honesty, men of truth, whose word one may take, and whose fidelity one may rely upon.
4. For a generous contempt of worldly wealth, hating covetousness, not only not seeking bribes, or aiming to enrich themselves, but abhorring the thought of it. (2.) That he should attend God's direction in the case, ver. 23. If thou shalt do this thing, and God command thee so - Jethro knew that Moses had a better counsellor than he was, and to his counsel he refers him.
24. So Moses hearkened unto the voice of his father-in-law. When he came to consider the thing, he saw the reasonableness of it, and resolved to put it in practice, which he did soon after, when he had received directions from God. Those are not so wise as they would be thought to be, who think themselves too wise to be counselled; for a wise man will hear, and will increase learning, and not slight good counsel, though given by an inferior.
27. He went into his own land - It is supposed the Kenites mentioned 1 Sam. xv, 6, were the posterity of Jethro, (compare Jude i, 16,) and they are taken under special protection, for the kindness their ancestor shewed to Israel.
Exodus 19
This chapter introduces the giving of the law upon Mount Sinai, which was one of the most sensible appearances of the divine glory that ever was in this lower world. Here are,
II. The covenant between God and Israel settled in general. The gracious proposal God made to them, ver. 3-6. And their consent to the proposal, ver. 7, 8.
III. Notice given three days before of God's design to give the law out of a thick cloud, ver. 9. Orders given to prepare the people to receive the law, ver. 10-13. and care taken to execute those orders, ver. 14, 15.
IV. A terrible appearance of God's glory, ver. 16-20.
V. Silence proclaimed, and strict charge given to the people to observe a decorum while God spake to them, ver. 20-25.
1. In the third month after they came out of Egypt. It is computed that the law was given just fifty days after their coming out of Egypt, in remembrance of which the feast of Pentecost was observed the fiftieth day after the passover, and in compliance with which the spirit was poured out upon the apostles, at the feast of Pentecost, fifty days after the death of Christ. Mount Sinai was a place which nature, not art, had made conspicuous, for it was the highest in all that range of mountains. Thus God put contempt upon cities and palaces, setting up his pavilion on the top of a mountain, in a barren desert. It is called Sinai, from the multitude of thorny bushes that over-spread it.
3. Thus shalt thou say to the house of Jacob, and the children of Israel - The people are called by the names both of Jacob and Israel, to mind them that they who had lately been as low as Jacob when he went to Padan-aram, were now grown as great as God made him when he came from thence, and was called Israel.
4. Ye have seen what I did unto the Egyptians, and how I bare you on Eagle's wings - An high expression of the wonderful tenderness God shewed for them. It notes great speed; God not only came upon the wing for their deliverance, but he hastened them out, as it were upon the wing. Also that he did it with great ease, with the strength as well as with the swiftness of an eagle. They that faint not, nor are weary, are said to mount up with wings as eagles, Isaiah xl, 31. Especially it notes God's particular care of them, and affection to them. Even Egypt was the nest in which these young ones were first formed as the embryo of a nation: when by the increase of their numbers they grew to some maturity, they were carried out of that nest. I brought you unto myself - They were brought not only into a state of liberty, but into covenant and communion with God. This, God aims at in all the gracious methods of his providence and grace, to bring us back to himself, from whom we have revolted, and to bring us home to himself, in whom alone we can be happy.
5. Then ye shall be a peculiar treasure to me - He doth not instance in any one particular favour, but expresseth it in that which was inclusive of all happiness, that he would be to them a God in covenant, and they should be to him a people. Nay you shall be a peculiar treasure: not that God was enriched by them, as a man is by his treasure, but he was pleased to value and esteem them as a man doth his treasure; they were precious in his sight. He took them under his special care and protection, as a treasure that is kept under lock and key. He distinguished them from, and dignified them above all people, as a people devoted to him, and to his service.
6. A kingdom of priests, a holy nation - All the Israelites, if compared with other people, were priests unto God, so near were they to him, so much employed in his immediate service, and such intimate communion they had with him. The tendency of the laws given them was to distinguish them from others, and engage them for God as a holy nation. Thus all believers are, through Christ, made to our God kings and priests, Rev. i, 6, a chosen generation, a royal priesthood, 1 Pet. ii, 9.
7. And Moses laid before their faces all these words - He not only explained to them what God had given him in charge, but put it to their choice, whether they would accept these promises upon these terms or no. His laying it to their faces speaks his laying it to their consciences.
8. And they answered together; all that the Lord hath spoken we will do - Thus accepting the Lord to be to them a God, and giving up themselves to be to him a people.
10. Sanctify the people - As Job before sent and sanctified his sons, Job i, 5. Sanctify them, that is, call them off from their worldly business, and call them to religious exercises, meditation and prayer, that they may receive the law from God's mouth with reverence and devotion. Two things particularly were prescribed as instances of their preparation. 1st, In token of cleansing of themselves from all sinful pollutions, they must wash their clothes. Not that God regards our clothes, but while they were washing their clothes, he would have them think of washing their souls by repentance. It becomes us to appear in clean clothes when we wait upon great men; so clean hearts are required in our attendance on the great God. 2ndly, In token of their devoting themselves entirely to religious exercises upon this occasion they must abstain even from lawful enjoyments during these three days, and not come at their wives.
11. In the sight of all the people - Though they should see no manner of similitude, yet they should see so much as would convince them, that God was among them of a truth. And so high was the top of Mount Sinai, that it is supposed not only the camp of Israel, but even the countries about might discern some extraordinary appearance of glory upon it.
12. Set bounds - Probably he drew a ditch round at the foot of the hill, which none were to pass upon pain of death. This was to intimate, 1st, That awful reverence which ought to possess the minds of all that worship God. 2ndly, The distance which worshippers were kept at under that dispensation, which we ought to take notice of, that we may the more value our privilege under the gospel, having boldness to enter into the holiest by the blood of Jesus, Heb. x, 19.
13. When the trumpet soundeth long - Then let them take their places at the foot of the mount. Never was so great a congregation called together and preached to at once as this was here. No one man's voice could have reached so many, but the voice of God did.
16. Now at length is come that memorable day, in which Israel heard the voice of the Lord God speaking to them out of the midst of the fire and lived, Deut. iv, 33. Never was there such a sermon preached before or since, as this, which was here preached to the church in the wilderness. For, the preacher was God himself, ver. 17, The Lord descended in fire; and ver. 18. The Lord came down upon Mount Sinai. The Shechinah, or glory of the Lord, appeared in the sight of all the people; he shined forth from mount Paran with ten thousand of his saints, attended with a multitude of the holy angels. Hence the law is said to be given by the disposition of angels, Acts vii, 53. He spake from Mount Sinai, hung with a thick cloud, ver. 16, covered with smoke, ver. 18, and made to quake greatly. Now it was that the earth trembled at the presence of the Lord, and the mountains skipped like rams, Psalm cxiv, 4, 7, that Sinai itself, though rough and rocky, melted from before the Lord God of Israel, Jude v, 5. The congregation was called together by the sound of a trumpet exceeding loud, ver. 16, and waxing louder and louder, ver. 19. This was done by the ministry of the angels, and made all the people tremble. The introductions to the service were thunders and lightnings, ver. 16. These have natural causes; but the scripture directs us in a particular manner to take notice of the power of God, and his terror in them. Thunder is the voice of God, and lightning the fire of God, proper to engage both the learning senses of seeing and hearing.
Exodus 20
All things being prepared for the solemn promulgation of the divine law, we have in this chapter,
II. The impressions made upon the people, thereby, ver. 18-21.
III. Some particular instructions which God gave to Moses, relating to his worship, ver. 22-26.
1. God spake all these words - The law of the ten commandments is a law of God's making; a law of his own speaking. God has many ways of speaking to the children of men by his spirit, conscience, providences; his voice in all which we ought carefully to attend to: but he never spake at any time upon any occasion so as he spake the ten commandments, which therefore we ought to hear with the more earnest heed. This law God had given to man before, it was written in his heart by nature; but sin had so defaced that writing, that it was necessary to revive the knowledge of it.
2. I am the Lord thy God - Herein, God asserts his own authority to enact this law; and proposeth himself as the sole object of that religious worship which is enjoined in the four first commandments. They are here bound to obedience.
1. Because God is the Lord, Jehovah, self-existent, independent, eternal, and the fountain of all being and power; therefore he has an incontestable right to command us.
2. He was their God; a God in covenant with them; their God by their own consent.
3. He had brought them out of the land of Egypt - Therefore they were bound in gratitude to obey him, because he had brought them out of a grievous slavery into a glorious liberty. By redeeming them, he acquired a farther right to rule them; they owed their service to him, to whom they owed their freedom. And thus, Christ, having rescued us out of the bondage of sin, is entitled to the best service we can do him. The four first commandments, concern our duty to God (commonly called the first-table.) It was fit those should be put first, because man had a Maker to love before he had a neighbour to love, and justice and charity are then only acceptable to God when they flow from the principles of piety.
3. The first commandment is concerning the object of our worship, Jehovah, and him only, Thou shalt have no other gods before me - The Egyptians, and other neighbouring nations, had many gods, creatures of their own fancy. This law was pre-fixed because of that transgression; and Jehovah being the God of Israel, they must entirely cleave to him, and no other, either of their own invention, or borrowed from their neighbours. The sin against this commandment, which we are most in danger of, is giving that glory to any creature which is due to God only. Pride makes a God of ourselves, covetousness makes a God of money, sensuality makes a God of the belly. Whatever is loved, feared, delighted in, or depended on, more than God, that we make a God of. This prohibition includes a precept which is the foundation of the whole law, that we take the Lord for our God, accept him for ours, adore him with humble reverence, and set our affections entirely upon him. There is a reason intimated in the last words before me. It intimates,
1. That we cannot have any other God but he will know it.
2. That it is a sin that dares him to his face, which he cannot, will not, overlook. The second commandment is concerning the ordinances of worship, or the way in which God will be worshipped, which it is fit himself should appoint. Here is,
1. The prohibition; we are forbidden to worship even the true God by images, ver. 4, 5. First, The Jews (at least after the captivity) thought themselves forbidden by this to make any image or picture whatsoever. It is certain it forbids making any image of God, for to whom can we liken him? Isaiah xl, 18, 25. It also forbids us to make images of God in our fancies, as if he were a man as we are. Our religious worship must be governed by the power of faith, not by the power of imagination. Secondly, They must not bow down to them - Shew any sign of honour to them, much less serve them by sacrifice, or any other act of religious worship. When they paid their devotion to the true God, they must not have any image before them for the directing, exciting, or assisting their devotion. Though the worship was designed to terminate in God, it would not please him if it came to him through an image. The best and most ancient lawgivers among the Heathen forbad the setting up of images in their temples. It was forbidden in Rome by Numa a Pagan prince, yet commanded in Rome by the Pope, a Christian bishop. The use of images in the church of Rome, at this day, is so plainly contrary to the letter of this command, that in all their catechisms, which they put into the hand of the people, they leave out this commandment, joining the reason of it to the first, and so the third commandment they call the second, the fourth the third, &c. only to make up the number ten, they divide the tenth into two. For I the Lord Jehovah, thy God, am a jealous God, especially in things of this nature. It intimates the care he has of his own institutions, his displeasure against idolaters, and that he resents every thing in his worship that looks like, or leads to, idolatry: visiting the iniquity of the fathers upon the children unto the third and fourth generation - Severely punishing. Nor is it an unrighteous thing with God if the parents died in their iniquity, and the children tread in their steps, when God comes, by his judgments, to reckon with them, to bring into the account the idolatries their fathers were guilty of. Keeping mercy for thousands of persons, thousands of generations, of them that love me and keep my commandments - This intimates, that the second commandment, though in the letter of it is only a prohibition of false worship, yet includes a precept of worshipping God in all those ordinances which he hath instituted. As the first commandment requires the inward worship of love, desire, joy, hope, so this the outward worship of prayer and praise, and solemn attendance on his word. This mercy shall extend to thousands, much further than the wrath threatened to those that hate him, for that reaches but to the third or fourth generation.
7. The third commandment is concerning the manner of our worship; Where we have,
1. A strict prohibition. Thou shalt not take the name of the Lord thy God in vain - Supposing that, having taken Jehovah for their God, they would make mention of his name, this command gives a caution not to mention it in vain, and it is still as needful as ever. We take God's name in vain, First, By hypocrisy, making profession of God's name, but not living up to that profession. Secondly, By covenant breaking. If we make promises to God, and perform not to the Lord our vows, we take his name in vain. Thirdly, By rash swearing, mentioning the name of God, or any of his attributes, in the form of an oath, without any just occasion for it, but to no purpose, or to no good purpose. Fourthly, By false- swearing, which some think is chiefly intended in the letter of the commandment. Fifthly, By using the name of God lightly and carelessly. The profanation of the form of devotion is forbidden, as well as the profanation of the forms of swearing; as also, the profanation of any of those things whereby God makes himself known. For the Lord will not hold him guiltless - Magistrates that punish other offenses, may not think themselves concerned to take notice of this; but God, who is jealous for his honour, will not connive at it. The sinner may perhaps hold himself guiltless, and think there is no harm in it; to obviate which suggestion, the threatening is thus expressed, God will not hold him guiltless - But more is implied, that God will himself be the avenger of those that take his name in vain; and they will find it a fearful thing to fall into the hands of the living God.
8. The fourth commandment concerns the time of worship; God is to be served and honoured daily; but one day in seven is to be particularly dedicated to his honour, and spent in his service. Remember the sabbath day, to keep it holy; in it thou shalt do no manner of work - It is taken for granted that the sabbath was instituted before. We read of God's blessing and sanctifying a seventh day from the beginning, Gen. ii, 3, so that this was not the enacting of a new law, but the reviving of an old law. 1st. They are told what is the day, they must observe, a seventh after six days labour, whether this was the seventh by computation from the first seventh, or from the day of their coming out of Egypt, or both, is not certain. A late pious Writer seems to prove, That the sabbath was changed, when Israel came out of Egypt; which change continued till our Lord rose again: But that then the Original Sabbath was restored. And he makes it highly probable, at least, That the sabbath we observe, is the seventh day from the creation. 2ndly, How it must be observed;
1. As a day of rest; they were to do no manner of work on this day, in their worldly business.
2. As a holy day, set apart to the honour of the holy God, and to be spent in holy exercises. God, by his blessing it, had made it holy; they, by solemn blessing him, must keep it holy, and not alienate it to any other purpose than that for which the difference between it and other days was instituted. 3rdly, Who must observe it? Thou and thy son and thy daughter - The wife is not mentioned, because she is supposed to be one with the husband, and present with him, and if he sanctify the sabbath, it is taken for granted she will join with him; but the rest of the family is instanced in it, children and servants must keep it according to their age and capacity. In this, as in other instances of religion, it is expected that masters of families should take care, not only to serve the Lord themselves, but that their houses also should serve him. Even the proselyted strangers must observe a difference between this day and other days, which, if it laid some restraint upon them then, yet proved a happy indication of God's gracious design, to bring the Gentiles into the church. By the sanctification of the sabbath, the Jews declared that they worshipped the God that made the world, and so distinguished themselves from all other nations, who worshipped gods which they themselves made. God has given us an example of rest after six days work; he rested the seventh day - Took a complacency in himself, and rejoiced in the work of his hand, to teach us on that day, to take a complacency in him, and to give him the glory of his works. The sabbath begun in the finishing of the work of creation; so will the everlasting sabbath in the finishing of the work of providence and redemption; and we observe the weekly sabbath in expectation of that, as well as in remembrance of the former, in both conforming ourselves to him we worship. He hath himself blessed the sabbath day and sanctified it. He hath put an honour upon it; it is holy to the Lord, and honourable; and he hath put blessings into it which he hath encouraged us to expect from him in the religious observation of that day. Let us not profane, dishonour, and level that with common time, which God's blessing hath thus dignified and distinguished.
12. We have here the laws of the second table, as they are commonly called; the six last commandments which concern our duty to ourselves, and one another, and are a comment upon the second great commandment, Thou shalt love thy neighbour as thyself. As religion towards God is, an essential branch of universal righteousness, so righteousness towards men is an essential branch of true religion: godliness and honesty must go together. The fifth commandment is concerning the duties we owe to our relations; that of children to their parents is only instanced in, honour thy father and thy mother, which includes,
1. an inward esteem of them, outwardly expressed upon all occasions in our carriage towards them; fear them, Lev. xix, 3, give them reverence, Heb. xii, 9. The contrary to this is mocking at them or despising them,
2. Obedience to their lawful commands; so it is expounded, Eph. vi, 1-3. Children obey your parents; come when they call you, go where they send you, do what they bid you, do not what they forbid you; and this cheerfully, and from a principle of love. Though you have said you will not, yet afterwards repent and obey.
3. Submission to their rebukes, instructions and corrections, not only to the good and gentle, but also to the froward.
4. Disposing of themselves with the advice, direction and consent of parents, not alienating their property, but with their approbation.
5. endeavouring in every thing to be the comfort of their parents, and to make their old age easy to them; maintaining them if they stand in need of support. That thy days may be long in the land which the Lord thy God giveth thee - This promise, (which is often literally fulfilled) is expounded in a more general sense Eph. vi, 3. That it may be well with thee, and thou mayst live long on the earth - Those that in conscience towards God keep this and other of God's commandments, may be sure it shall be well with them, and they shall live as long on the earth as infinite wisdom sees good for, them, and what they may seem to be cut short of on earth, shall be abundantly made up in eternal life, the heavenly Canaan which God will give them.
13. Thou shalt not kill - Thou shalt not do any thing hurtful to the health, or life of thy own body, or any other's. This doth not forbid our own necessary defense, or the magistrates putting offenders to death; but it forbids all malice and hatred to any, for he that hateth his brother is a murderer, and all revenge arising therefrom; likewise anger and hurt said or done, or aimed to be done in a passion; of this our saviour expounds this commandment, Matt. v, 22.
14. Thou shalt not commit adultery - This commandment forbids all acts of uncleanness, with all those desires, which produce those acts and war against the soul.
15. Thou shalt not steal - This command forbids us to rob ourselves of what we have, by sinful spending, or of the use and comfort of it by sinful sparing; and to rob others by invading our neighbour's rights, taking his goods, or house, or field, forcibly or clandestinely, over-reaching in bargains, not restoring what is borrowed or found, with-holding just debts, rents or wages; and, which is worst of all, to rob the public in the coin or revenue, or that which is dedicated to the service of religion.
16. Thou shalt not bear false witness - This forbids,
1. Speaking falsely in any matter, lying, equivocating, and any way devising and designing to deceive our neighbour.
2. Speaking unjustly against our neighbour, to the prejudice of his reputation; And
3. (which is the highest offense of both these kinds put together) Bearing false witness against him, laying to his charge things that he knows not, either upon oath, by which the third commandment, the sixth or eighth, as well as this, are broken, or in common converse, slandering, backbiting, tale-bearing, aggravating what is done amiss, and any way endeavouring to raise our own reputation upon the ruin of our neighbour's.
17. Thou shalt not covet - The foregoing commands implicitly forbid all desire of doing that which will be an injury to our neighbour, this forbids all inordinate desire of having that which will be a gratification to ourselves. O that such a man's house were mine! such a man's wife mine! such a man's estate mine! This is certainly the language of discontent at our own lot, and envy at our neighbour's, and these are the sins principally forbidden here. God give us all to see our face in the glass of this law, and to lay our hearts under the government of it!
18. They removed and stood afar off - Before God began to speak, they were thrusting forward to gaze, but now they were effectually cured of their presumption, and taught to keep their distance.
19. Speak thou with us - Hereby they obliged themselves to acquiesce in the mediation of Moses, they themselves nominating him as a fit person to deal between them and God, and promising to hearken to him as to God's messenger.
20. Fear not - That is, Think not that this thunder and fire is, designed to consume you. No; it was intended, (1.) To prove them, to try how they could like dealing with God immediately, without a mediator, and so to convince them how admirably well God had chosen for them in putting Moses into that office. Ever since Adam fled upon hearing God's voice in the garden, sinful man could not bear either to speak to God, or hear from him immediately. (2.) To keep them to their duty, and prevent their sinning against God. We must not fear with amazement; but we must always have in our minds a reverence of God's majesty, a dread of his displeasure, and an obedient regard to his sovereign authority.
21. While the people continued to stand afar off - Afraid of God's wrath, Moses drew near unto the thick darkness; he was made to draw near, so the word is: Moses of himself durst not have ventured into the thick darkness if God had not called him, and encouraged him, and, as some of the Rabbins suppose, sent an angel to take him by the hand, and lead him up.
22. Moses being gone into the thick darkness where God was, God there spoke in his hearing only, all that follows from hence to the end of chap.
23, which is mostly an exposition of the ten commandments; and he was to transmit it to the people. The laws in these verses relate to God's worship. Ye have seen that I have talked with you from heaven - Such was his wonderful condescension; ye shall not make gods of silver - This repetition of the second commandment comes in here, because they were more addicted to idolatry than to any other sin.
24. An altar of earth - It is meant of occasional altars, such as they reared in the wilderness before the tabernacle was erected, and afterwards upon special emergencies, for present use. They are appointed to make these very plain, either of earth or of unhewn stones. That they might not be tempted to think of a graven image, they must not so much as hew the stones into shape, that they made their altars of, but pile them up as they were in the rough. In all places where I record my name - Or where my name is recorded, that is, where I am worshipped in sincerity, I will come unto thee, and will bless thee.
26. Neither shall thou go at by steps unto mine altar - Indeed afterwards God appointed an altar ten cubits high. But it is probable, they went not up to that by steps, but by a sloping ascent.