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{{MHC-infobox}}
{{chapters}}
[[MHC Concise Exodus 1|1]]
[[MHC Concise Exodus 2|2]]
[[MHC Concise Exodus 3|3]]
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----
Please help import the text with appropriate Bible referencing to the individual chapters.
----
'''Exodus'''
The Book of Exodus relates the forming of the [[children]] of [[Israel]] into a [[church]] and a nation. We have hitherto seen true [[religion]] shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies "the departure;" the chief event therein recorded is the departure of [[Israel]] from [[Egypt]] and [[Egypt]]ian bondage; it plainly points out the fulfilling of several promises and prophecies to [[Abraham]] respecting his seed, and shadows forth the state of the [[church]], in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.
----
'''Chapter''' 1
''Chapter Outline''
The [[children]] of [[Israel]] increase in [[Egypt]] after the [[death]] of [[Joseph]].
(8-14)
They are oppressed, but multiply exceedingly.
(1-7)
The men-children destroyed.
(15-22)
'''Verses''' 1-7
During more than 200 years, while [[Abraham]], [[Isaac]], and [[Jacob]] lived at liberty, the Hebrews increased slowly; only about seventy persons went down into [[Egypt]]. There, in about the same number of years, though under cruel bondage, they became a large nation. This wonderful increase was according to the promise long before made unto the fathers. Though the performance of [[God]]'s promises is sometimes slow, it is always sure.
'''Verses''' 8-14
The land of [[Egypt]] became to [[Israel]] a house of bondage. The place where we have been happy, may soon become the place of our affliction; and that may prove the greatest cross to us, of which we said, This same shall comfort us. Cease from man, and say not of any place on this side heaven, This is my rest. All that knew [[Joseph]], loved him, and were kind to his brethren for his sake; but the best and most useful services a man does to others, are soon forgotten after his death. Our great care should be, to serve [[God]], and to please him who is not unrighteous, whatever men are, to forget our work and labour of love. The offence of [[Israel]] is, that he prospers. There is no sight more hateful to a wicked man than the prosperity of the righteous. The [[Egyptians]] feared lest the [[children]] of [[Israel]] should join their enemies, and get them up out of the land. Wickedness is ever cowardly and unjust; it makes a man fear, where no [[fear]] is, and flee, when no one pursues him. And human wisdom often is foolishness, and very sinful. [[God]]'s people had task-masters set over them, not only to burden them, but to afflict them with their burdens. They not only made them serve for [[Pharaoh]]'s profit, but so that their lives became bitter. The [[Israelites]] wonderfully increased. [[Christianity]] spread most when it was persecuted: the blood of the martyrs was the seed of the [[church]]. They that take counsel against the [[Lord]] and his [[Israel]], do but imagine a vain thing, and create greater vexation to themselves.
'''Verses''' 15-22
The [[Egyptians]] tried to destroy [[Israel]] by the murder of their children. The enmity that is in the seed of the serpent, against the Seed of the woman, makes men forget all pity. It is plain that the Hebrews were now under an uncommon blessing. And we see that the services done for [[God]]'s [[Israel]] are often repaid in kind. [[Pharaoh]] gave orders to drown all the male [[children]] of the Hebrews. The enemy who, by [[Pharaoh]], attempted to destroy the [[church]] in this its infant state, is busy to stifle the rise of serious reflections in the [[heart]] of man. Let those who would escape, be afraid of sinning, and cry directly and fervently to the [[Lord]] for assistance.
----
'''Chapter''' 2
''Chapter Outline''
[[Moses]] is born, and exposed on the river.
(1-4)
He is found, and brought up by [[Pharaoh]]'s daughter.
(5-10)
[[Moses]] slays an [[Egypt]]ian, and flees to Midian.
(11-15)
[[Moses]] marries the daughter of Jethro.
(16-22)
[[God]] hears the [[Israelites]].
(23-25)
'''Verses''' 1-4
Observe the order of Providence: just at the time when [[Pharaoh]]'s cruelty rose to its height by ordering the Hebrew [[children]] to be drowned, the deliverer was born. When men are contriving the ruin of the [[church]], [[God]] is preparing for its [[salvation]]. The parents of [[Moses]] saw he was a goodly child. A lively [[faith]] can take encouragement from the least hint of the [[Divine]] favour. It is said, Heb 11:23, that the parents of [[Moses]] hid him by faith; they had the promise that [[Israel]] should be preserved, which they relied upon. Faith in [[God]]'s promise quickens to the use of lawful means for obtaining [[mercy]]. Duty is ours, events are [[God]]'s. Faith in [[God]] will set us above the [[fear]] of man. At three months' end, when they could not hide the infant any longer, they put him in an ark of bulrushes by the river's brink, and set his sister to watch. And if the weak affection of a mother were thus careful, what shall we think of Him, whose love, whose compassion is, as himself, boundless. [[Moses]] never had a stronger protection about him, no, not when all the [[Israelites]] were round his tent in the wilderness, than now, when he lay alone, a helpless babe upon the waves. No water, no [[Egypt]]ian can hurt him. When we seem most neglected and forlorn, [[God]] is most present with us.
'''Verses''' 5-10
Come, see the place where that great man, [[Moses]], lay, when he was a little child; it was in a bulrush basket by the river's side. Had he been left there long, he must have perished. But Providence brings [[Pharaoh]]'s daughter to the place where this poor forlorn infant lay, and inclines her [[heart]] to pity it, which she dares do, when none else durst. [[God]]'s care of us in our infancy ought to be often mentioned by us to his praise. [[Pharaoh]] cruelly sought to destroy [[Israel]], but his own daughter had pity on a Hebrew child, and not only so, but, without knowing it, preserved [[Israel]]'s deliverer, and provided [[Moses]] with a good nurse, even his own mother. That he should have a Hebrew nurse, the sister of [[Moses]] brought the mother into the place of a nurse. [[Moses]] was treated as the son of Pharoah's daughter. Many who, by their birth, are obscure and poor, by surprising events of Providence, are raised high in the world, to make men know that [[God]] rules.
'''Verses''' 11-15
[[Moses]] boldly owned the cause of [[God]]'s people. It is plain from Heb 11. that this was done in faith, with the full purpose of leaving the honours, wealth, and pleasures of his rank among the [[Egyptians]]. By the [[grace]] of [[God]] he was a partaker of [[faith]] in [[Christ]], which overcomes the world. He was willing, not only to risk all, but to suffer for his sake; being assured that [[Israel]] were the people of [[God]]. By special warrant from Heaven, which makes no rule for other cases, [[Moses]] slew an [[Egypt]]ian, and rescued an oppressed [[Israelites]]. Also, he tried to end a dispute between two Hebrews. The reproof [[Moses]] gave, may still be of use. May we not apply it to disputants, who, by their fierce debates, divide and weaken the [[Christian]] [[church]]? They forget that they are brethren. He that did wrong quarreled with [[Moses]]. It is a sign of guilt to be angry at reproof. Men know not what they do, nor what enemies they are to themselves, when they resist and despise faithful reproofs and reprovers. [[Moses]] might have said, if this be the spirit of the Hebrews, I will go to court again, and be the son of [[Pharaoh]]'s daughter. But we must take heed of being set against the ways and people of [[God]], by the follies and peevishness of some persons that profess [[religion]]. [[Moses]] was obliged to flee into the land of Midian. [[God]] ordered this for wise and holy ends.
'''Verses''' 16-22
[[Moses]] found shelter in Midian. He was ready to help Reuel's daughters to water their flocks, although bred in learning and at court. [[Moses]] loved to be doing justice, and to act in defence of such as he saw injured, which every man ought to do, as far as it is in his power. He loved to be doing good; wherever the providence of [[God]] casts us, we should desire and try to be useful; and when we cannot do the good we would, we must be ready to do the good we can. [[Moses]] commended himself to the prince of Midian; who married one of his daughters to [[Moses]], by whom he had a son, called Gershom, "a stranger there," that he might keep in remembrance the land in which he had been a stranger.
'''Verses''' 23-25
The [[Israelites]]' bondage in [[Egypt]] continued, though the murdering of their infants did not continue. Sometimes the [[Lord]] suffers the rod of the wicked to lie very long and very heavy on the lot of the righteous. At last they began to think of [[God]] under their troubles. It is a sign that the [[Lord]] is coming towards us with deliverance, when he inclines and enables us to cry to him for it. [[God]] heard their groaning; he made it to appear that he took notice of their complaints. He remembered his covenant, of which he is ever mindful. He considered this, and not any merit of theirs. He looked upon the [[children]] of [[Israel]]. [[Moses]] looked upon them, and pitied them; but now [[God]] looked upon them, and helped them. He had respect unto them. His eyes are now fixed upon [[Israel]], to show himself in their behalf. [[God]] is ever thus, a very present help in trouble. Take courage then, ye who, conscious of guilt and thraldom, are looking to Him for deliverance. [[God]] in [[Jesus Christ|Christ Jesus]] is also looking upon you. A call of [[love]] is joined with a promise of the [[Redeemer]]. Come unto me, all ye that labour and are heavy laden, and I will give you rest, Mt 11:28.
----
'''Chapter''' 3
''Chapter Outline''
[[God]] appears to [[Moses]] in a burning bush.
(1-6)
[[God]] sends [[Moses]] to deliver [[Israel]].
(7-10)
The name [[Jehovah]].
(11-15)
The deliverance of the [[Israelites]] promised.
(16-22)
'''Verses''' 1-6
The years of the life of [[Moses]] are divided into three forties; the first forty he spent as a prince in [[Pharaoh]]'s court, the second as a shepherd in Midian, the third as a king in Jeshurun. How changeable is the life of man! The first appearance of [[God]] to [[Moses]], found him tending sheep. This seems a poor employment for a man of his parts and education, yet he rests satisfied with it; and thus learns meekness and contentment, for which he is more noted in sacred writ, than for all his learning. [[Satan]] loves to find us idle; [[God]] is pleased when he finds us employed. Being alone, is a good friend to our communion with [[God]]. To his great surprise, [[Moses]] saw a bush burning without fire to kindle it. The bush burned, and yet did not burn away; an emblem of the [[church]] in bondage in [[Egypt]]. And it fitly reminds us of the [[church]] in every age, under its severest persecutions kept by the presence of [[God]] from being destroyed. Fire is an emblem, in Scripture, of the Divine [[holiness]] and justice, also of the afflictions and trials with which [[God]] proves and purifies his people, and even of that baptism of the Holy Ghost, by which sinful affections are consumed, and the soul changed into the [[Divine]] nature and image. [[God]] gave [[Moses]] a gracious call, to which he returned a ready answer. Those that would have communion with [[God]], must attend upon him in the ordinances wherein he is pleased to manifest himself and his glory, though it be in a bush. Putting off the shoe was a token of respect and submission. We ought to draw nigh to [[God]] with a solemn pause and preparation, carefully avoiding every thing that looks light and rude, and unbecoming his service. [[God]] does not say, I was the [[God]] of [[Abraham]], [[Isaac]], and [[Jacob]], but I am. The patriarchs still live, so many years after their bodies have been in the grave. No length of time can separate the souls of the just from their Maker. By this, [[God]] instructed [[Moses]] as to another world, and strengthened his belief of a future state. Thus it is interpreted by our [[Lord]] [[Jesus]], who, from hence, proves that the dead are raised, Lu 20:37. [[Moses]] hid his face, as if both ashamed and afraid to look upon [[God]]. The more we see of [[God]], and his grace, and covenant love, the more cause we shall see to [[worship]] him with reverence and godly fear.
'''Verses''' 7-10
[[God]] notices the afflictions of [[Israel]]. Their sorrows; even the secret sorrows of [[God]]'s people are known to him. Their cry; [[God]] hears the cries of his afflicted people. The oppression they endured; the highest and greatest of their oppressors are not above him. [[God]] promises speedy deliverance by methods out of the common ways of providence. Those whom [[God]], by his grace, delivers out of a spiritual [[Egypt]], he will bring to a heavenly Canaan. (Ex 3:11-15)
'''Verses''' 11-15
Formerly [[Moses]] thought himself able to deliver [[Israel]], and set himself to the work too hastily. Now, when the fittest person on earth for it, he knows his own weakness. This was the effect of more knowledge of [[God]] and of himself. Formerly, self-confidence mingled with strong [[faith]] and great zeal, now sinful distrust of [[God]] crept in under the garb of humility; so defective are the strongest graces and the best duties of the most eminent saints. But all objections are answered in, Certainly I will be with thee. That is enough. Two names [[God]] would now be known by. A name that denotes what he is in himself, I AM THAT I AM. This explains his name [[Jehovah]], and signifies, 1. That he is self-existent: he has his being of himself. 2. That he is eternal and unchangeable, and always the same, yesterday, to-day, and for ever. 3. That he is incomprehensible; we cannot by searching find him out: this name checks all bold and curious inquiries concerning [[God]]. 4. That he is faithful and true to all his promises, unchangeable in his word as well as in his nature; let [[Israel]] know this, I AM hath sent me unto you. I am, and there is none else besides me. All else have their being from [[God]], and are wholly dependent upon him. Also, here is a name that denotes what [[God]] is to his people. The [[Lord]] [[God]] of your fathers sent me unto you. [[Moses]] must revive among them the [[religion]] of their fathers, which was almost lost; and then they might expect the speedy performance of the promises made unto their fathers.
'''Verses''' 16-22
[[Moses]]' success with the elders of [[Israel]] would be good. [[God]], who, by his grace, inclines the heart, and opens the ear, could say beforehand, They shall hearken to thy voice; for he would make them willing in this day of power. As to [[Pharaoh]], [[Moses]] is here told that petitions and persuasions, and humble complaints, would not prevail with him; nor a mighty hand stretched out in signs and wonders. But those will certainly be broken by the power of [[God]]'s hand, who will not bow to the power of his word. [[Pharaoh]]'s people should furnish [[Israel]] with riches at their departure. In [[Pharaoh]]'s tyranny and [[Israel]]'s oppression, we see the miserable, abject state of sinners. However galling the yoke, they drudge on till the [[Lord]] sends redemption. With the invitations of the [[gospel]], [[God]] sends the teaching of his Spirit. Thus are men made willing to seek and to strive for deliverance. [[Satan]] loses his power to hold them, they come forth with all they have and are, and apply all to the [[glory]] of [[God]] and the service of his [[church]].
----
'''Chapter''' 4
''Chapter Outline''
[[God]] gives [[Moses]] power to work [[miracle]]s.
(1-9)
[[Moses]] is loth to be sent, [[Aaron]] is to assist him.
(10-17)
[[Moses]] leaves Midian, [[God]]'s message to [[Pharaoh]].
(18-23)
[[God]]'s displeasure against [[Moses]], [[Aaron]] meets him, The people believe them.
(24-31)
'''Verses''' 1-9
[[Moses]] objects, that the people would not take his word, unless he showed them some sign. [[God]] gives him power to work [[miracle]]s. But those who are now employed to deliver [[God]]'s messages to men, need not the power to work [[miracle]]s: their character and their doctrines are to be tried by that word of [[God]] to which they appeal. These [[miracle]]s especially referred to the [[miracle]]s of the [[Lord]] [[Jesus]] [[Christ]]. It belonged to Him only, to cast the power of the devil out of the soul, and to heal the soul of the leprosy of sin; and so it was for Him first to cast the devil out of the body, and to heal the leprosy of the body.
'''Verses''' 10-17
[[Moses]] continued backward to the work [[God]] designed him for; there was much of cowardice, slothfulness, and unbelief in him. We must not judge of men by the readiness of their discourse. A great deal of wisdom and true worth may be with a slow tongue. [[God]] sometimes makes choice of those as his messengers, who have the least of the advantages of art or nature, that his [[grace]] in them may appear the more glorious. [[Christ]]'s disciples were no orators, till the [[Holy Spirit]] made them such. [[God]] condescends to answer the excuse of [[Moses]]. Even self-diffidence, when it hinders us from duty, or clogs us in duty, is very displeasing to the [[Lord]]. But while we blame [[Moses]] for shrinking from this dangerous service, let us ask our own hearts if we are not neglecting duties more easy, and less perilous. The tongue of [[Aaron]], with the head and heart of [[Moses]], would make one completely fit for this errand. [[God]] promises, I will be with thy mouth, and with his mouth. Even [[Aaron]], who could speak well, yet could not speak to purpose, unless [[God]] gave constant teaching and help; for without the constant aid of [[Divine]] grace, the best gifts will fail.
'''Verses''' 18-23
After [[God]] had appeared in the bush, he often spake to [[Moses]]. [[Pharaoh]] had hardened his own [[heart]] against the groans and cries of the oppressed [[Israelites]]; and now [[God]], in the way of righteous judgment, hardens his [[heart]] against the teaching of the [[miracle]]s, and the terror of the plagues. But whether [[Pharaoh]] will hear, or whether he will forbear, [[Moses]] must tell him, Thus saith the [[Lord]]. He must demand a discharge for [[Israel]], Let my son go; not only my servant, whom thou hast no right to detain, but my son. It is my son that serves me, and therefore must be spared, must be pleaded for. In case of refusal I will slay thy son, even thy first-born. As men deal with [[God]]'s people, let them expect so to be dealt with.
'''Verses''' 24-31
[[God]] met [[Moses]] in anger. The [[Lord]] threatened him with [[death]] or sent sickness upon him, as the punishment of his having neglected to circumcise his son. When [[God]] discovers to us what is amiss in our lives, we must give all diligence to amend it speedily. This is the voice of every rod; it calls us to return to Him that smites us. [[God]] sent [[Aaron]] to meet [[Moses]]. The more they saw of [[God]]'s bringing them together, the more pleasant their interview was. The elders of [[Israel]] met them in faith, and were ready to obey them. It often happens, that less difficulty is found than was expected, in such undertakings as are according to the will of [[God]], and for his glory. Let us but arise and try at our proper work, the [[Lord]] will be with us and prosper us. If [[Israel]] welcomed the tidings of their deliverance, and worshipped the [[Lord]], how should we welcome the glad tidings of redemption, embrace it in faith, and adore the [[Redeemer]]!
----
'''Chapter''' 5
''Chapter Outline''
[[Pharaoh]]'s displeasure, He increases the tasks of the [[Israelites]].
(1-9)
The sufferings of the [[Israelites]], [[Moses]]' complaint to [[God]].
(10-23)
'''Verses''' 1-9
[[God]] will own his people, though poor and despised, and will find a time to plead their cause. [[Pharaoh]] treated all he had heard with contempt. He had no knowledge of [[Jehovah]], no [[fear]] of him, no [[love]] to him, and therefore refused to obey him. Thus [[Pharaoh]]'s pride, ambition, covetousness, and political knowledge, hardened him to his own destruction. What [[Moses]] and [[Aaron]] ask is very reasonable, only to go three days' journey into the desert, and that on a good errand. We will sacrifice unto the [[Lord]] our [[God]]. [[Pharaoh]] was very unreasonable, in saying that the people were idle, and therefore talked of going to sacrifice. He thus misrepresents them, that he might have a pretence to add to their burdens. To this day we find many who are more disposed to find fault with their neighbours, for spending in the service of [[God]] a few hours spared from their wordly business, than to blame others, who give twice the time to sinful pleasures. [[Pharaoh]]'s command was barbarous. [[Moses]] and [[Aaron]] themselves must get to the burdens. Persecutors take pleasure in putting contempt and hardship upon ministers. The usual tale of bricks must be made, without the usual allowance of straw to mix with the clay. Thus more work was to be laid upon the men, which, if they performed, they would be broken with labour; and if not, they would be punished.
'''Verses''' 10-23
The [[Egypt]]ian task-masters were very severe. See what need we have to pray that we may be delivered from wicked men. The head-workmen justly complained to [[Pharaoh]]: but he taunted them. The malice of [[Satan]] has often represented the service and [[worship]] of [[God]], as fit employment only for those who have nothing else to do, and the business only of the idle; whereas, it is the duty of those who are most busy in the world. Those who are diligent in doing sacrifice to the [[Lord]], will, before [[God]], escape the doom of the slothful servant, though with men they do not. The [[Israelites]] should have humbled themselves before [[God]], and have taken to themselves the shame of their sin; but instead of that, they quarrel with those who were to be their deliverers. [[Moses]] returned to the [[Lord]]. He knew that what he had said and done, was by [[God]]'s direction; and therefore appeals to him. When we find ourselves at any time perplexed in the way of our duty, we ought to go to [[God]], and lay open our case before him by fervent [[prayer]]. Disappointments in our work must not drive us from our [[God]], but still we must ponder why they are sent.
----
'''Chapter''' 6
''Chapter Outline''
[[God]] renews his promise.
(1-9)
[[Moses]] and [[Aaron]] again sent to [[Pharaoh]].
(10-13)
The parentage of [[Moses]] and [[Aaron]].
(14-30)
'''Verses''' 1-9
We are most likely to prosper in attempts to glorify [[God]], and to be useful to men, when we learn by experience that we can do nothing of ourselves; when our whole dependence is placed on him, and our only expectation is from him. [[Moses]] had been expecting what [[God]] would do; but now he shall see what he will do. [[God]] would now be known by his name [[Jehovah]], that is, a [[God]] performing what he had promised, and finishing his own work. [[God]] intended their happiness: I will take you to me for a people, a peculiar people, and I will be to you a [[God]]. More than this we need not ask, we cannot have, to make us happy. He intended his own glory: Ye shall know that I am the [[Lord]]. These good words, and comfortable words, should have revived the drooping [[Israelites]], and have made them forget their misery; but they were so taken up with their troubles, that they did not heed [[God]]'s promises. By indulging discontent and fretfulness, we deprive ourselves of the comfort we might have, both from [[God]]'s word and from his providence, and go comfortless.
'''Verses''' 10-13
The [[faith]] of [[Moses]] was so feeble that he could scarcely be kept to his work. Ready obedience is always according to the strength of our faith. Though our weaknesses ought to humble us, yet they ought not to discourage us from doing our best in any service we have to do for [[God]]. When [[Moses]] repeats his baffled arguments, he is argued with no longer, but [[God]] gives him and [[Aaron]] a charge, both to the [[children]] of [[Israel]], and to [[Pharaoh]]. [[God]]'s authority is sufficient to answer all objections, and binds all to obey, without murmuring or disputing, Php 2:14.
'''Verses''' 14-30
[[Moses]] and [[Aaron]] were [[Israelites]]; raised up unto them of their brethren, as [[Christ|Jesus Christ]] also should be, who was to be the Prophet and Priest, the [[Redeemer]] and Lawgiver of the people of [[Israel]]. [[Moses]] returns to his narrative, and repeats the charge [[God]] had given him to deliver his message to [[Pharaoh]], and his objection against it. Those who have spoken unadvisedly with their lips ought to reflect upon it with regret, as [[Moses]] seems to do here. "Uncircumcised," is used in Scripture to note the unsuitableness there may be in any thing to answer its proper purpose; as the carnal [[heart]] and depraved nature of fallen man are wholly unsuited to the services of [[God]], and to the purposes of his glory. It is profitable to place no confidence in ourselves, all our sufficiency must be in the [[Lord]]. We never can [[trust]] ourselves too little, or our [[God]] too much. I can do nothing by myself, said the apostle, but I can do all things through [[Christ|Jesus Christ]] which strengtheneth me.
----
'''Chapter''' 7
''Chapter Outline''
[[Moses]] and [[Aaron]] encouraged.
(1-7)
The rods turned into serpents, [[Pharaoh]]'s [[heart]] is hardened.
(8-13)
The river is turned into blood, The distress of the [[Egyptians]].
(14-25)
'''Verses''' 1-7
[[God]] glorifies himself. He makes people know that he is [[Jehovah]]. [[Israel]] is made to know it by the performance of his promises to them, and the [[Egyptians]] by the pouring out of his wrath upon them. [[Moses]], as the ambassador of [[Jehovah]], speaking in his name, laid commands upon [[Pharaoh]], denounced threatenings against him, and called for judgments upon him. [[Pharaoh]], proud and great as he was, could not resist. [[Moses]] stood not in awe of [[Pharaoh]], but made him tremble. This seems to be meant in the words, Thou shalt be a god unto [[Pharaoh]]. At length [[Moses]] is delivered from his fears. He makes no more objections, but, being strengthened in faith, goes about his work with courage, and proceeds in it with perseverance.
'''Verses''' 8-13
What men dislike, because it opposes their pride and lusts, they will not be convinced of; but it is easy to cause them to believe things they wish to be true. [[God]] always sends with his word full proofs of its [[Divine]] authority; but when men are bent to disobey, and willing to object, he often permits a snare to be laid wherein they are entangled. The magicians were cheats, trying to copy the real [[miracle]]s of [[Moses]] by secret sleights or jugglings, which to a small extent they succeeded in doing, so as to deceive the bystanders, but they were at length obliged to confess they could not any longer imitate the effects of Divine power. None assist more in the destruction of sinners, than such as resist the truth by amusing men with a counterfeit resemblance of it. [[Satan]] is most to be dreaded when transformed into an angel of light.
'''Verses''' 14-25
Here is the first of the ten plagues, the turning of the water into blood. It was a dreadful plague. The sight of such vast rolling streams of blood could not but strike horror. Nothing is more common than water: so wisely has Providence ordered it, and so kindly, that what is so needful and serviceable to the comfort of human life, should be cheap and almost every where to be had; but now the [[Egyptians]] must either drink blood, or die for thirst. [[Egypt]] was a pleasant land, but the dead fish and blood now rendered it very unpleasant. It was a righteous plague, and justly sent upon the [[Egyptians]]; for Nile, the river of [[Egypt]], was their idol. That creature which we idolize, [[God]] justly takes from us, or makes bitter to us. They had stained the river with the blood of the Hebrews' children, and now [[God]] made that river all blood. Never any thirsted after blood, but sooner or later they had enough of it. It was a significant plague; [[Egypt]] had great dependence upon their river, Zec 14:18; so that in smiting the river, they were warned of the destruction of all the produce of their country. The love of [[Christ|Jesus Christ]] to his disciples changes all their common mercies into spiritual blessings; the [[anger]] of [[God]] towards his enemies, renders their most valued advantages a curse and a misery to them. [[Aaron]] is to summon the plague by smiting the river with his rod. It was done in the sight of [[Pharaoh]] and his attendants, for [[God]]'s true [[miracle]]s were not performed as [[Satan]]'s lying wonders; truth seeks no corners. See the almighty power of [[God]]. Every creature is that to us which he makes it to be water or blood. See what changes we may meet with in the things of this world; what is always vain, may soon become vexatious. See what mischievous work [[sin]] makes. If the things that have been our comforts prove our crosses, we must thank ourselves. It is [[sin]] that turns our waters into blood. The plague continued seven days; and in all that time [[Pharaoh]]'s proud [[heart]] would not let him desire [[Moses]] to pray for the removal of it. Thus the hypocrites in [[heart]] heap up wrath. No wonder that [[God]]'s [[anger]] is not turned away, but that his hand is stretched out still.
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'''Chapter''' 8
''Chapter Outline''
The plague of frogs.
(1-15)
The plague of lice.
(16-19)
The plague of flies.
(20-32)
'''Verses''' 1-15
[[Pharaoh]] is plagued with frogs; their vast numbers made them sore plagues to the [[Egyptians]]. [[God]] could have plagued [[Egypt]] with lions, or bears, or wolves, or with birds of prey, but he chose to do it by these despicable creatures. [[God]], when he pleases, can arm the smallest parts of the creation against us. He thereby humbled [[Pharaoh]]. They should neither eat, nor drink, nor sleep in quiet; but wherever they were, they should be troubled by the frogs. [[God]]'s curse upon a man will pursue him wherever he goes, and lie heavy upon him whatever he does. [[Pharaoh]] gave way under this plague. He promises that he will let the people go. Those who bid defiance to [[God]] and [[prayer]], first or last, will be made to see their need of both. But when [[Pharaoh]] saw there was respite, he hardened his heart. Till the [[heart]] is renewed by the grace of [[God]], the thoughts made by affliction do not abide; the convictions wear off, and the promises that were given are forgotten. Till the state of the air is changed, what thaws in the sun will freeze again in the shade.
'''Verses''' 16-19
These lice were produced out of the dust of the earth; out of any part of the creation [[God]] can fetch a scourge, with which to correct those who rebel against him. Even the dust of the earth obeys him. These lice were very troublesome, as well as disgraceful to the [[Egyptians]], whose priests were obliged to take much pains that no vermin ever should be found about them. All the plagues inflicted on the [[Egyptians]], had reference to their national crimes, or were rendered particularly severe by their customs. The magicians attempted to imitate it, but they could not. It forced them to confess, This is the finger of [[God]]! The check and restraint put upon us, must needs be from a [[Divine]] power. Sooner or later [[God]] will force even his enemies to acknowledge his own power. [[Pharaoh]], notwithstanding this, was more and more obstinate.
'''Verses''' 20-32
[[Pharaoh]] was early at his false devotions to the river; and shall we be for more sleep and more slumber, when any service to the [[Lord]] is to be done? The [[Egyptians]] and the Hebrews were to be marked in the plague of flies. The [[Lord]] knows them that are his, and will make it appear, perhaps in this world, certainly in the other, that he has set them apart for himself. [[Pharaoh]] unwillingly entered into a treaty with [[Moses]] and [[Aaron]]. He is content they should sacrifice to their [[God]], provided they would do it in the land of [[Egypt]]. But it would be an abomination to [[God]], should they offer the [[Egypt]]ian sacrifices; and it would be an abomination to the [[Egyptians]], should they offer to [[God]] the objects of the [[worship]] of the [[Egyptians]], namely, their calves or oxen. Those who would offer acceptable sacrifice to [[God]], must separate themselves from the wicked and profane. They must also retire from the world. [[Israel]] cannot keep the feast of the [[Lord]], either among the brick-kilns or among the flesh-pots of [[Egypt]]. And they must sacrifice as [[God]] shall command, not otherwise. Though they were in slavery to [[Pharaoh]], yet they must obey [[God]]'s commands. [[Pharaoh]] consents for them to go into the wilderness, provided they do not go so far but that he might fetch them back again. Thus, some sinners, in a pang of conviction, part with their sins, yet are loth they should go very far away; for when the fright is over, they will turn to them again. [[Moses]] promised the removal of this plague. But let not [[Pharaoh]] deal deceitfully any more. Be not deceived; [[God]] is not mocked: if we think to cheat [[God]] by a sham [[Repentance|repentance]] and a false surrender of ourselves to him, we shall put a fatal cheat upon our own souls. [[Pharaoh]] returned to his hardness. Reigning lusts break through the strongest bonds, and make men presume and go from their word. Many seem in earnest, but there is some reserve, some beloved, secret sin. They are unwilling to look upon themselves as in danger of everlasting misery. They will refrain from other sins; they do much, give much, and even punish themselves much. They will leave it off sometimes, and, as it were, let their [[sin]] depart a little way; but will not make up their minds to part with all and follow [[Christ]], bearing the cross. Rather than that, they venture all. They are sorrowful, but depart from [[Christ]], determined to keep the [[world]] at present, and they [[hope]] for some future season, when [[salvation]] may be had without such costly sacrifices; but, at length, the poor sinner is driven away in his wickedness, and left without [[hope]] to lament his folly.
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'''Chapter''' 9
''Chapter Outline''
The murrain of beasts.
(1-7)
The plague of boils and blains.
(8-12)
The plague of hail threatened.
(13-21)
The plague of hail inflicted.
(22-35)
'''Verses''' 1-7
[[God]] will have [[Israel]] released, [[Pharaoh]] opposes it, and the trial is, whose word shall stand. The hand of the [[Lord]] at once is upon the cattle, many of which, some of all kinds, die by a sort of murrain. This was greatly to the loss of the owners; they had made [[Israel]] poor, and now [[God]] would make them poor. The hand of [[God]] is to be seen, even in the sickness and [[death]] of cattle; for a sparrow falls not to the ground without our Father. None of the [[Israelites]]' cattle should die; the [[Lord]] shall sever. The cattle died. The [[Egyptians]] worshipped their cattle. What we make an idol of, it is just with [[God]] to remove from us. This proud tyrant and cruel oppressor deserved to be made an example by the just Judge of the uniVerse. None who are punished according to what they deserve, can have any just cause to complain. Hardness of heart denotes that state of mind upon which neither threatenings nor promise, neither judgements nor mercies, make any abiding impression. The conscience being stupified, and the [[heart]] filled with pride and presumption, they persist in unbelief and disobedience. This state of mind is also called the stony heart. Very different is the [[heart]] of flesh, the broken and contrite heart. Sinners have none to blame but themselves, for that pride and ungodliness which abuse the bounty and patience of [[God]]. For, however the [[Lord]] hardens the hearts of men, it is always as a punishment of former sins.
'''Verses''' 8-12
When the [[Egyptians]] were not wrought upon by the [[death]] of their cattle, [[God]] sent a plague that seized their own bodies. If lesser judgments do not work, [[God]] will send greater. Sometimes [[God]] shows men their [[sin]] in their punishment. They had oppressed [[Israel]] in the furnaces, and now the ashes of the furnace are made a terror to them. The plague itself was very grievous. The magicians themselves were struck with these boils. Their power was restrained before; but they continued to withstand [[Moses]], and to confirm [[Pharaoh]] in his unbelief, till they were forced to give way. [[Pharaoh]] continued obstinate. He had hardened his own heart, and now [[God]] justly gave him up to his own heart's lusts, permitting [[Satan]] to blind and harden him. If men shut their eyes against the light, it is just with [[God]] to close their eyes. This is the sorest judgment a man can be under out of hell.
'''Verses''' 13-21
[[Moses]] is here ordered to deliver a dreadful message to [[Pharaoh]]. Providence ordered it, that [[Moses]] should have a man of such a fierce and stubborn spirit as this [[Pharaoh]] to deal with; and every thing made it a most signal instance of the power of [[God]] has to humble and bring down the proudest of his enemies. When [[God]]'s justice threatens ruin, his [[mercy]] at the same time shows a way of escape from it. [[God]] not only distinguished between [[Egyptians]] and [[Israelites]], but between some [[Egyptians]] and others. If [[Pharaoh]] will not yield, and so prevent the judgment itself, yet those that will take warning, may take shelter. Some believed the things which were spoken, and they feared, and housed their servants and cattle, and it was their wisdom. Even among the servants of [[Pharaoh]], some trembled at [[God]]'s word; and shall not the sons of [[Israel]] dread it? But others believed not, and left their cattle in the field. Obstinate unbelief is deaf to the fairest warnings, and the wisest counsels, which leaves the blood of those that perish upon their own heads.
'''Verses''' 22-35
Woful havoc this hail made: it killed both men and cattle; the corn above ground was destroyed, and that only preserved which as yet was not come up. The land of Goshen was preserved. [[God]] causes rain or hail on one city and not on another, either in [[mercy]] or in judgment. [[Pharaoh]] humbled himself to [[Moses]]. No man could have spoken better: he owns himself wrong; he owns that the [[Lord]] is righteous; and [[God]] must be justified when he speaks, though he speaks in thunder and lightning. Yet his [[heart]] was hardened all this while. [[Moses]] pleads with [[God]]: though he had reason to think [[Pharaoh]] would repent of his repentance, and he told him so, yet he promises to be his friend. [[Moses]] went out of the city, notwithstanding the hail and lightning which kept [[Pharaoh]] and his servants within doors. Peace with [[God]] makes men thunder-proof. [[Pharaoh]] was frightened by the tremendous judgment; but when that was over, his fair promises were forgotten. Those that are not bettered by judgments and mercies, commonly become worse.
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'''Chapter''' 10
''Chapter Outline''
The plague of locusts threatened, [[Pharaoh]], moved by his servants, inclines to let the [[Israelites]] go.
(1-11)
The plague of locusts.
(12-20)
The plague of thick darkness.
(21-29)
'''Verses''' 1-11
The plagues of [[Egypt]] show the sinfulness of sin. They warn the children of men not to strive with their Maker. [[Pharaoh]] had pretended to humble himself; but no account was made of it, for he was not sincere therein. The plague of locusts is threatened. This should be much worse than any of that kind which had ever been known. [[Pharaoh]]'s attendants persuade him to come to terms with [[Moses]]. Hereupon [[Pharaoh]] will allow the men to go, falsely pretending that this was all they desired. He swears that they shall not remove their little ones. [[Satan]] does all he can to hinder those that serve [[God]] themselves, from bringing their [[children]] to serve him. He is a sworn enemy to early piety. Whatever would put us from engaging our [[children]] in [[God]]'s service, we have reason to suspect [[Satan]] in it. Nor should the young forget that the [[Lord]]'s counsel is, Remember thy Creator in the days of thy youth; but [[Satan]]'s counsel is, to keep [[children]] in a state of slavery to [[sin]] and to the world. Mark that the great foe of man wishes to retain him by the ties of affection, as [[Pharaoh]] would have taken hostages from the [[Israelites]] for their return, by holding their wives and [[children]] in captivity. [[Satan]] is willing to share our duty and our service with the [[Saviour]], because the [[Saviour]] will not accept those terms.
'''Verses''' 12-20
[[God]] bids [[Moses]] stretch out his hand; locusts came at the call. An army might more easily have been resisted than this host of insects. Who then is able to stand before the great [[God]]? They covered the face of the earth, and ate up the fruit of it. Herbs grow for the service of man; yet when [[God]] pleases, insects shall plunder him, and eat the bread out of his mouth. Let our labour be, not for the habitation and meat thus exposed, but for those which endure to [[eternal life]]. [[Pharaoh]] employs [[Moses]] and [[Aaron]] to pray for him. There are those, who, in distress, seek the help of other people's [[prayer]]s, but have no mind to pray for themselves. They show thereby that they have no true [[love]] to [[God]], nor any delight in communion with him. [[Pharaoh]] desires only that this [[death]] might be taken away, not this sin. He wishes to get rid of the plague of locusts, not the plague of a hard heart, which was more dangerous. An east wind brought the locusts, a west wind carries them off. Whatever point the wind is in, it is fulfilling [[God]]'s word, and turns by his counsel. The wind bloweth where it listeth, as to us; but not so as it respects [[God]]. It was also an argument for their repentance; for by this it appeared that [[God]] is ready to forgive, and swift to show [[mercy]]. If he does this upon the outward tokens of humiliation, what will he do if we are sincere! Oh that this goodness of [[God]] might lead us to repentance! [[Pharaoh]] returned to his resolution again, not to let the people go. Those who have often baffled their convictions, are justly given up to the lusts of their hearts.
'''Verses''' 21-29
The plague of darkness brought upon [[Egypt]] was a dreadful plague. It was darkness which might be felt, so thick were the fogs. It astonished and terrified. It continued three days; six nights in one; so long the most lightsome palaces were dungeons. Now [[Pharaoh]] had time to consider, if he would have improved it. Spiritual darkness is spiritual bondage; while [[Satan]] blinds men's eyes that they see not, he binds their hands and feet, that they work not for [[God]], nor move toward heaven. They sit in darkness. It was righteous with [[God]] thus to punish. The blindness of their minds brought upon them this darkness of the air; never was mind so blinded as [[Pharaoh]]'s, never was air so darkened as [[Egypt]]. Let us dread the consequences of sin; if three days of darkness were so dreadful, what will everlasting darkness be? The [[children]] of [[Israel]], at the same time, had light in their dwellings. We must not think we share in common mercies as a matter of course, and therefore that we owe no thanks to [[God]] for them. It shows the particular favour he bears to his people. Wherever there is an [[Israel]]ite indeed, though in this dark world, there is light, there is a child of light. When [[God]] made this difference between the [[Israelites]] and the [[Egyptians]], who would not have preferred the poor cottage of an [[Israel]]ite to the fine palace of an [[Egypt]]ian? There is a real difference between the house of the wicked, which is under a curse, and the habitation of the just, which is blessed. [[Pharaoh]] renewed the treaty with [[Moses]] and [[Aaron]], and consented they should take their little ones, but would have their cattle left. It is common for sinners to bargain with [[God]] Almighty; thus they try to mock him, but they deceive themselves. The terms of reconciliation with [[God]] are so fixed, that though men dispute them ever so long, they cannot possibly alter them, or bring them lower. We must come to the demand of [[God]]'s will; we cannot expect he should condescend to the terms our lusts would make. With ourselves and our children, we must devote all our worldly possessions to the service of [[God]]; we know not what use he will make of any part of what we have. [[Pharaoh]] broke off the conference abruptly, and resolved to treat no more. Had he forgotten how often he had sent for [[Moses]] to ease him of his plagues? and must he now be bid to come no more? Vain malice! to threaten him with death, who was armed with such power! What will not hardness of heart, and contempt of [[God]]'s word and commandments, bring men to! After this, [[Moses]] came no more till he was sent for. When men drive [[God]]'s word from them, he justly gives them up to their own delusions.
----
'''Chapter''' 11
''Chapter Outline''
[[God]]'s last instructions to [[Moses]] respecting [[Pharaoh]] and the [[Egyptians]].
(1-3)
The [[death]] of the first-born threatened.
(4-10)
'''Verses''' 1-3
A secret revelation was made to [[Moses]] while in the presence of [[Pharaoh]], that he might give warning of the last dreadful judgment, before he went out. This was the last day of the servitude of [[Israel]]; they were about to go away. Their masters, who had abused them in their work, would have sent them away empty; but [[God]] provided that the labourers should not lose their hire, and ordered them to demand it now, at their departure, and it was given to them. [[God]] will right the injured, who in humble silence commit their cause to him; and none are losers at last by patient suffering. The [[Lord]] gave them favour in the sight of the [[Egyptians]], by making it appear how much he favoured them. He also changed the spirit of the [[Egyptians]] toward them, and made them to be pitied of their oppressors. Those that honour [[God]], he will honour.
'''Verses''' 4-10
The [[death]] of all the first-born in [[Egypt]] at once: this plague had been the first threatened, but is last executed. See how slow [[God]] is to wrath. The plague is foretold, the time is fixed; all their first-born should sleep the sleep of death, not silently, but so as to rouse the families at midnight. The prince was not too high to be reached by it, nor the slaves at the mill too low to be noticed. While angels slew the [[Egyptians]], not so much as a dog should bark at any of the [[children]] of [[Israel]]. It is an earnest of the difference there shall be in the great day, between [[God]]'s people and his enemies. Did men know what a difference [[God]] puts, and will put to eternity, between those that serve him and those that serve him not, [[religion]] would not seem to them an indifferent thing; nor would they act in it with so much carelessness as they do. When [[Moses]] had thus delivered his message, he went out from [[Pharaoh]] in great [[anger]] at his obstinacy; though he was the meekest of the men of the earth. The Scripture has foretold the unbelief of many who hear the [[gospel]], that it might not be a surprise or stumbling-block to us, Ro 10:16. Let us never think the worse of the [[gospel]] of Christ for the slights men put upon it. [[Pharaoh]] was hardened, yet he was compelled to abate his stern and haughty demands, till the [[Israelites]] got full freedom. In like manner the people of [[God]] will find that every struggle against their spiritual adversary, made in the might of [[Jesus]] [[Christ]], every attempt to overcome him by the blood of the Lamb, and every desire to attain increasing likeness and [[love]] to that Lamb, will be rewarded by increasing freedom from the enemy of souls.
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'''Chapter''' 12
''Chapter Outline''
The beginning of the year changed, The passover instituted.
(1-20)
The people instructed how to observe the passover.
(21-28)
The [[death]] of the first-born of the [[Egyptians]], The [[Israelites]] urged to leave the land of [[Egypt]].
(29-36)
The [[Israelites]]' first journey to Succoth.
(37-42)
Ordinance respecting the passover.
(43-51)
'''Verses''' 1-20
The [[Lord]] makes all things new to those whom he delivers from the bondage of [[Satan]], and takes to himself to be his people. The time when he does this is to them the beginning of a new life. [[God]] appointed that, on the night wherein they were to go out of [[Egypt]], each family should kill a lamb, or that two or three families, if small, should kill one lamb. This lamb was to be eaten in the manner here directed, and the blood to be sprinkled on the door-posts, to mark the houses of the [[Israelites]] from those of the [[Egyptians]]. The angel of the [[Lord]], when destroying the first-born of the [[Egyptians]], would pass over the houses marked by the blood of the lamb: hence the name of this holy feast or ordinance. The passover was to be kept every year, both as a remembrance of [[Israel]]'s preservation and deliverance out of [[Egypt]], and as a remarkable type of [[Christ]]. Their safety and deliverance were not a reward of their own righteousness, but the gift of [[mercy]]. Of this they were reminded, and by this ordinance they were taught, that all blessings came to them through the shedding and sprinkling of blood. Observe, 1. The paschal lamb was typical. [[Christ|Jesus Christ]] is our passover, 1Co 5:7. [[Christ|Jesus Christ]] is the Lamb of [[God]], Joh 1:29; often in the Revelation he is called the Lamb. It was to be in its prime; [[Christ|Jesus Christ]] offered up himself in the midst of his days, not when a babe at [[Bethlehem]]. It was to be without blemish; the [[Lord]] [[Jesus]] was a Lamb without spot: the judge who condemned [[Christ|Jesus Christ]] declared him innocent. It was to be set apart four days before, denoting the marking out of the [[Lord]] [[Jesus]] to be a [[Saviour]], both in the purpose and in the promise. It was to be slain, and roasted with fire, denoting the painful sufferings of the [[Lord]] [[Jesus]], even unto death, the [[death]] of the cross. The wrath of [[God]] is as fire, and [[Christ|Jesus Christ]] was made a curse for us. Not a bone of it must be broken, which was fulfilled in [[Christ]], Joh 19:33, denoting the unbroken strength of the [[Lord]] [[Jesus]]. 2. The sprinkling of the blood was typical. The blood of the lamb must be sprinkled, denoting the applying of the merits of [[Christ]]'s [[death]] to our souls; we must receive the atonement, Ro 5:11. Faith is the bunch of hyssop, by which we apply the promises, and the benefits of the blood of [[Christ|Jesus Christ]] laid up in them, to ourselves. It was to be sprinkled on the door-posts, denoting the open profession we are to make of [[faith]] in [[Christ]]. It was not to be sprinkled upon the threshold; which cautions us to take heed of trampling under foot the blood of the covenant. It is precious blood, and must be precious to us. The blood, thus sprinkled, was a means of preserving the [[Israelites]] from the destroying angel, who had nothing to do where the blood was. The blood of [[Christ|Jesus Christ]] is the [[believer]]'s protection from the wrath of [[God]], the curse of the law, and the damnation of hell, Ro 8:1. 3. The solemn eating of the lamb was typical of our [[gospel]] duty to [[Christ]]. The paschal lamb was not to be looked upon only, but to be fed upon. So we must by [[faith]] make [[Christ|Jesus Christ]] our own; and we must receive spiritual strength and nourishment from him, as from our food, see Joh 6:53, 55. It was all to be eaten; those who by [[faith]] feed upon [[Christ]], must feed upon a whole Christ; they must take [[Christ|Jesus Christ]] and his yoke, [[Christ|Jesus Christ]] and his cross, as well as [[Christ|Jesus Christ]] and his crown. It was to be eaten at once, not put by till morning. To-day [[Christ|Jesus Christ]] is offered, and is to be accepted while it is called to-day, before we sleep the sleep of death. It was to be eaten with bitter herbs, in remembrance of the bitterness of their bondage in [[Egypt]]; we must feed upon [[Christ|Jesus Christ]] with sorrow and brokenness of heart, in remembrance of sin. [[Christ|Jesus Christ]] will be sweet to us, if [[sin]] be bitter. It was to be eaten standing, with their staves in their hands, as being ready to depart. When we feed upon [[Christ|Jesus Christ]] by faith, we must forsake the rule and the dominion of sin; sit loose to the world, and every thing in it; forsake all for [[Christ]], and reckon it no bad bargain, Heb 13:13, 14. 4. The feast of unleavened bread was typical of the [[Christian]] life, 1Co 5:7, 8. Having received [[Jesus Christ|Christ Jesus]] the [[Lord]], we must continually delight ourselves in [[Jesus Christ|Christ Jesus]]. No manner of work must be done, that is, no care admitted and indulged, which does not agree with, or would lessen this holy joy. The [[Jews]] were very strict as to the passover, so that no leaven should be found in their houses. It must be a feast kept in charity, without the leaven of malice; and in sincerity, without the leaven of hypocrisy. It was by an ordinance for ever; so long as we live we must continue feeding upon [[Christ]], rejoicing in him always, with thankful mention of the great things he has done for us.
'''Verses''' 21-28
That night, when the first-born were to be destroyed, no [[Israel]]ite must stir out of doors till called to march out of [[Egypt]]. Their safety was owing to the blood of sprinkling. If they put themselves from under the protection of that, it was at their peril. They must stay within, to wait for the [[salvation]] of the [[Lord]]; it is good to do so. In after-times they should carefully teach their [[children]] the meaning of this service. It is good for [[children]] to ask about the things of [[God]]; they that ask for the way will find it. The keeping of this solemnity every year was, 1. To look backward, that they might remember what great things [[God]] had done for them and their fathers. Old mercies, to ourselves, or to our fathers, must not be forgotten, that [[God]] may be praised, and our faith in him encouraged. 2. It was designed to look forward, as an earnest of the great sacrifice of the Lamb of [[God]] in the fulness of time. Christ our passover was sacrificed for us; his [[death]] was our life.
'''Verses''' 29-36
The [[Egyptians]] had been for three days and nights kept in anxiety and horror by the darkness; now their rest is broken by a far more terrible calamity. The plague struck their first-born, the [[joy]] and [[hope]] of their families. They had slain the Hebrews' children, now [[God]] slew theirs. It reached from the throne to the dungeon: prince and peasant stand upon the same level before [[God]]'s judgments. The destroying angel entered every dwelling unmarked with blood, as the messenger of woe. He did his dreadful errand, leaving not a house in which there was not one dead. Imagine then the cry that rang through the land of [[Egypt]], the long, loud shriek of agony that burst from every dwelling. It will be thus in that dreadful hour when the Son of man shall visit sinners with the last judgment. [[God]]'s sons, his first-born, were now released. Men had better come to [[God]]'s terms at first, for he will never come to theirs. Now [[Pharaoh]]'s pride is abased, and he yields. [[God]]'s word will stand; we get nothing by disputing, or delaying to submit. In this terror the [[Egyptians]] would purchase the favour and the speedy departure of [[Israel]]. Thus the [[Lord]] took care that their hard-earned wages should be paid, and the people provided for their journey.
'''Verses''' 37-42
The [[children]] of [[Israel]] set forward without delay. A mixed multitude went with them. Some, perhaps, willing to leave their country, laid waste by plagues; others, out of curiosity; perhaps a few out of love to them and their [[religion]]. But there were always those among the [[Israelites]] who were not [[Israelites]]. Thus there are still hypocrites in the [[church]]. This great event was 430 years from the promise made to [[Abraham]]: see Ga 3:17. So long the promise of a settlement was unfulfilled. But though [[God]]'s promises are not performed quickly, they will be, in their season. This is that night of the [[Lord]], that remarkable night, to be celebrated in all generations. The great things [[God]] does for his people, are to be not only a few days' wonder, but to be remembered throughout all ages; especially the work of our redemption by [[Christ]]. This first passover-night was a night of the [[Lord]], much to be observed; but the last passover-night, in which Christ was betrayed and in which the first passover, with the rest of the Jewish ceremonies, was done away, was a night of the [[Lord]], much more to be observed. Then a yoke, heavier than that of [[Egypt]], was broken from off our necks, and a land, better than that of Canaan, set before us. It was a redemption to be celebrated in heaven, for ever and ever.
'''Verses''' 43-51
In times to come, all the congregation of [[Israel]] must keep the passover. All that share in [[God]]'s mercies should join in thankful praises for them. The New Testament passover, the [[Lord]]'s supper, ought not to be neglected by any. Strangers, if circumcised, might eat of the passover. Here is an early indication of favour to the gentiles. This taught the [[Jews]] that their being a nation favoured by [[God]], entitled them to their privileges, not their descent from [[Abraham]]. [[Christ|Jesus Christ]] our passover is sacrificed for us, 1Co 5:7; his blood is the only ransom for our souls; without the shedding of it there is no remission; without the sprinkling of it there can be no [[salvation]]. Have we, by [[faith]] in him, sheltered our souls from deserved vengeance under the protection of his atoning blood? Do we keep close to him, constantly depending upon him? Do we so profess our [[faith]] in the [[Redeemer]], and our obligations to him, that all who pass by may know to whom we belong? Do we stand prepared for his service, ready to walk in his ways, and to separate ourselves from his enemies? These are questions of vast importance to the soul; may the [[Lord]] direct our consciences honestly to answer them.
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'''Chapter''' 13
''Chapter Outline''
The first-born sanctified to [[God]], The remembrance of the passover commanded.
(1-10)
The firstlings of beasts set apart.
(11-16)
[[Joseph]]'s bones carried with the [[Israelites]], They come to Etham.
(17-20)
[[God]] guideth the [[Israelites]] by a pillar of cloud fire.
(21, 22)
'''Verses''' 1-10
In remembrance of the destruction of the first-born of [[Egypt]], both of man and of beast, and the deliverance of the [[Israelites]] out of bondage, the first-born males of the [[Israelites]] were set apart to the [[Lord]]. By this was set before them, that their lives were preserved through the ransom of the atonement, which in due time was to be made for sin. They were also to consider their lives, thus ransomed from death, as now to be consecrated to the service of [[God]]. The parents were not to look upon themselves as having any right in their first-born, till they solemnly presented them to [[God]], and allowed his title to them. That which is, by special [[mercy]], spared to us, should be applied to [[God]]'s honour; at least, some grateful acknowledgment, in works of piety and charity, should be made. The remembrance of their coming out of [[Egypt]] must be kept up every year. The day of [[Christ]]'s resurrection is to be remembered, for in it we were raised up with [[Christ|Jesus Christ]] out of death's house of bondage. The Scripture tells us not expressly what day of the year [[Christ|Jesus Christ]] rose, but it states particularly what day of the week it was; as the more valuable deliverance, it should be remembered weekly. The [[Israelites]] must keep the feast of unleavened bread. Under the [[gospel]], we must not only remember [[Christ]], but observe his holy supper. Do this in remembrance of him. Also care must be taken to teach [[children]] the knowledge of [[God]]. Here is an old law for catechising. It is of great use to acquaint [[children]] betimes with the histories of the [[Bible]]. And those who have [[God]]'s law in their [[heart]] should have it in their mouth, and often speak of it, to affect themselves, and to teach others.
'''Verses''' 11-16
The firstlings of beast not used in sacrifice, were to be changed for others so used, or they were to be destroyed. Our souls are forfeited to [[God]]'s justice, and unless ransomed by the sacrifice of [[Christ]], will certainly perish. These institutions would continually remind them of their duty, to [[love]] and serve the [[Lord]]. In like manner, baptism and the [[Lord]]'s supper, if explained and attended to, would remind us, and give us occasion to remind one another of our profession and duty.
'''Verses''' 17-20
There were two ways from [[Egypt]] to Canaan. One was only a few days' journey; the other was much further about, through the wilderness, and that was the way in which [[God]] chose to lead his people [[Israel]]. The [[Egyptians]] were to be drowned in the Red sea; the [[Israelites]] were to be humbled and proved in the wilderness. [[God]]'s way is the right way, though it seems about. If we think he leads not his people the nearest way, yet we may be sure he leads them the best way, and so it will appear when we come to our journey's end. The [[Philistines]] were powerful enemies; it was needful that the [[Israelites]] should be prepared for the wars of Canaan, by passing through the difficulties of the wilderness. Thus [[God]] proportions his people's trials to their strength, 1Co 10:13. They went up in good order. They went up in five in a rank, some; in five bands, so others, which it seems rather to their [[faith]] and hope, that [[God]] would bring them to Canaan, in expectation of which they carried these bones with them while in the desert.
'''Verses''' 21, 22
The [[Lord]] went before them in a pillar, or appearance of the Divine Majesty. [[Christ|Jesus Christ]] was with the [[church]] in the wilderness, 1Co 10:9. Those whom [[God]] brings into a wilderness, he will not leave nor lose there, but will take care to lead them through it. It was great satisfaction to [[Moses]] and the pious [[Israelites]], to be sure that they were under [[Divine]] guidance. Those who make the [[glory]] of [[God]] their end, and the word of [[God]] their rule, the [[Spirit]] of [[God]] the guide of their affections, and the providence of [[God]] the guide of their affairs, may be sure that the [[Lord]] goes before them, though they cannot see it with their eyes: we must now live by faith. When [[Israel]] marched, this pillar went before, and pointed out the place of encampment, as [[Divine]] [[Wisdom]] saw fit. It sheltered by day from the heat, and gave light by night. The [[Bible]] is a light to our feet, a lantern to our paths, with which the [[Saviour]]'s [[love]] has provided us. It testifies of [[Christ]]. It is to us like the pillar to the [[Israelites]]. Listen to that voice which cries, I am the Light of the world; he that followeth me shall not walk in darkness, but shall have the Light of life, Joh 8:12. [[Jesus]] Christ alone, as shown in the [[Bible]], and as the [[Holy Spirit]], in answer to [[prayer]], recommends him to the soul, is the Way, the Truth, and the Life, Joh 14:6.
----
'''Chapter''' 14
''Chapter Outline''
[[God]] directs the [[Israelites]] to Pihahiroth, [[Pharaoh]] pursues after them.
(1-9)
The [[Israelites]] murmur, [[Moses]] comforts them.
(10-14)
[[God]] instructs [[Moses]], The cloud between the [[Israelites]] and the [[Egyptians]].
(15-20)
The [[Israelites]] pass through the Red sea, which drowns the [[Egyptians]].
(21-31)
'''Verses''' 1-9
[[Pharaoh]] would think that all [[Israel]] was entangled in the wilderness, and so would become an easy prey. But [[God]] says, I will be honoured upon [[Pharaoh]]. All men being made for the honour of their Maker, those whom he is not honoured by, he will be honoured upon. What seems to tend to the [[church]]'s ruin, is often overruled to the ruin of the [[church]]'s enemies. While [[Pharaoh]] gratified his malice and revenge, he furthered the bringing to pass [[God]]'s counsels concerning him. Though with the greatest reason he had let [[Israel]] go, yet now he was angry with himself for it. [[God]] makes the envy and rage of men against his people, a torment to themselves. Those who set their faces heavenward, and will live godly in [[Jesus Christ|Christ Jesus]], must expect to be set upon by [[Satan]]'s [[temptations]] and terrors. He will not tamely part with any out of his service.
'''Verses''' 10-14
There was no way open to [[Israel]] but upward, and thence their deliverance came. We may be in the way of duty, following [[God]], and hastening toward heaven, yet may be troubled on every side. Some cried out unto the [[Lord]]; their [[fear]] led them to pray, and that was well. [[God]] brings us into straits, that he may bring us to our knees. Others cried out against [[Moses]]; [[fear]] set them murmuring as if [[God]] were not still able to work [[miracle]]s. They quarrel with [[Moses]] for bringing them out of [[Egypt]]; and so were angry with [[God]] for the greatest kindness ever done them; thus gross are the absurdities of unbelief. [[Moses]] says, Fear ye not. It is always our duty and interest, when we cannot get out of troubles, yet to get above our fears; let them quicken our [[prayer]]s and endeavours, but not silence our [[faith]] and hope. "Stand still," think not to save yourselves either by fighting or flying; wait [[God]]'s orders, and observe them. Compose yourselves, by confidence in [[God]], into [[peace]]ful thoughts of the great [[salvation]] [[God]] is about to work for you. If [[God]] brings his people into straits, he will find a way to bring them out.
'''Verses''' 15-20
[[Moses]]' silent [[prayer]]s of [[faith]] prevailed more with [[God]] than [[Israel]]'s loud outcries of fear. The pillar of cloud and fire came behind them, where they needed a guard, and it was a wall between them and their enemies. The word and providence of [[God]] have a black and dark side toward [[sin]] and sinners, but a bright and pleasant side toward the people of the [[Lord]]. He, who divided between light and darkness, Ge 1:4, allotted darkness to the [[Egyptians]], and light to the [[Israelites]]. Such a difference there will be between the inheritance of the saints in light, and that utter darkness which will be the portion of hypocrites for ever.
'''Verses''' 21-31
The dividing the Red sea was the terror of the Canaanites, Jos 2:9; the praise and triumph of the [[Israelites]], Ps 114:3; 106:9; 136:13. It was a type of baptism, 1Co 10:1, 2. [[Israel]]'s passage through it was typical of the conversion of souls, Isa 11:15; and the [[Egyptians]] being drowned in it was typical of the final ruin of all unrepenting sinners. [[God]] showed his almighty power, by opening a passage through the waters, some miles over. [[God]] can bring his people through the greatest difficulties, and force a way where he does not find it. It was an instance of his wonderful favour to his [[Israel]]. They went through the sea, they walked upon dry land in the midst of the sea. This was done, in order to encourage [[God]]'s people in all ages to [[trust]] him in the greatest straits. What cannot he do who did this? What will not he do for those that [[fear]] and [[love]] him, who did this for these murmuring, unbelieving [[Israelites]]? Then followed the just and righteous wrath of [[God]] upon his and his people's enemies. The ruin of sinners is brought on by their own rage and presumption. They might have let [[Israel]] alone, and would not; now they would flee from the face of [[Israel]], and cannot. Men will not be convinced, till it is too late, that those who meddle with [[God]]'s people, meddle to their own hurt. [[Moses]] was ordered to stretch out his hand over the sea; the waters returned, and overwhelmed all the host of the [[Egyptians]]. [[Pharaoh]] and his servants, who had hardened one another in [[sin]], now fell together, not one escaped. The [[Israelites]] saw the [[Egyptians]] dead upon the sands. The sight very much affected them. While men see [[God]]'s works, and feel the benefit, they [[fear]] him and [[trust]] in him. How well were it for us, if we were always in as good a frame as sometimes! Behold the end to which a [[Christian]] may look forward. His enemies rage, and are mighty; but while he holds fast by [[God]], he shall pass the waves in safety guarded by that very power of his [[Saviour]], which shall come down on every spiritual foe. The enemies of his soul whom he hath seen to-day, he shall see no more for ever.
----
'''Chapter''' 15
''Chapter Outline''
The song of [[Moses]] for the deliverance of [[Israel]].
(1-21)
The bitter waters at Marah, The [[Israelites]] come to Elim.
(22-27)
'''Verses''' 1-21
This song is the most ancient we know of. It is a holy song, to the honour of [[God]], to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the [[Lord]] is in every part of it. It may be considered as typical, and prophetical of the final destruction of the enemies of the [[church]]. Happy the people whose [[God]] is the [[Lord]]. They have work to do, [[temptations]] to grapple with, and afflictions to bear, and are weak in themselves; but his [[grace]] is their strength. They are often in sorrow, but in him they have comfort; he is their song. Sin, and death, and hell threaten them, but he is, and will be their [[salvation]]. The [[Lord]] is a [[God]] of almighty power, and woe to those that strive with their Maker! He is a [[God]] of matchless perfection; he is glorious in [[holiness]]; his [[holiness]] is his glory. His [[holiness]] appears in the hatred of [[sin]], and his wrath against obstinate sinners. It appears in the deliverance of [[Israel]], and his faithfulness to his own promise. He is fearful in praises; that which is matter of praise to the servants of [[God]], is very dreadful to his enemies. He is doing wonders, things out of the common course of nature; wondrous to those in whose favour they are wrought, who are so unworthy, that they had no reason to expect them. There were wonders of power and wonders of grace; in both, [[God]] was to be humbly adored.
'''Verses''' 22-27
In the wilderness of Shur the [[Israelites]] had no water. At Marah they had water, but it was bitter; so that they could not drink it. [[God]] can make bitter to us that from which we promise ourselves most, and often does so in the wilderness of this world, that our wants, and disappointments in the creature, may drive us to the Creator, in whose favour alone true comfort is to be had. In this distress the people fretted, and quarrelled with [[Moses]]. Hypocrites may show high affections, and appear earnest in religious exercises, but in the time of [[temptation]] they fall away. Even true [[believer]]s, in seasons of sharp trial, will be tempted to fret, distrust, and murmur. But in every trial we should cast our care upon the [[Lord]], and pour out our hearts before him. We shall then find that a submissive will, a [[peace]]ful conscience, and the comforts of the [[Holy Spirit|Holy Ghost]], will render the bitterest trial tolerable, yea, pleasant. [[Moses]] did what the people had neglected to do; he cried unto the [[Lord]]. And [[God]] provided graciously for them. He directed [[Moses]] to a tree which he cast into the waters, when, at once, they were made sweet. Some make this tree typical of the cross of [[Christ]], which sweetens the bitter waters of affliction to all the faithful, and enables them to [[rejoice]] in tribulation. But a rebellious [[Israel]]ite shall fare no better than a rebellious [[Egypt]]ian. The threatening is implied only, the promise is expressed. [[God]] is the great Physician. If we are kept well, it is he that keeps us; if we are made well, it is he that recovers us. He is our life and the length of our days. Let us not forget that we are kept from destruction, and delivered from our enemies, to be the [[Lord]]'s servants. At Elim they had good water, and enough of it. Though [[God]] may, for a time, order his people to encamp by the bitter waters of Marah, that shall not always be their lot. Let us not faint at tribulations.
----
'''Chapter''' 16
''Chapter Outline''
The [[Israelites]] come to the wilderness of Sin. They murmur for food, [[God]] promises bread from heaven.
(1-12)
[[God]] sends quails and manna.
(13-21)
Particulars respecting the manna.
(22-31)
An omer of manna to be preserved.
(32-36)
'''Verses''' 1-12
The provisions of [[Israel]], brought from [[Egypt]], were spent by the middle of the second month, and they murmured. It is no new thing for the greatest kindness to be basely represented as the greatest injuries. They so far undervalue their deliverance, that they wished they had died in [[Egypt]]; and by the hand of the [[Lord]], that is, by the plagues which cut off the [[Egyptians]]. We cannot suppose they had plenty in [[Egypt]], nor could they [[fear]] dying for want in the wilderness, while they had flocks and herds: none talk more absurdly than murmurers. When we begin to fret, we ought to consider, that [[God]] hears all our murmurings. [[God]] promises a speedy and constant supply. He tried whether they would [[trust]] him, and rest satisfied with the bread of the day in its day. Thus he tried if they would serve him, and it appeared how ungrateful they were. When [[God]] plagued the [[Egyptians]], it was to make them know he was their [[Lord]]; when he provided for the [[Israelites]], it was to make them know he was their [[God]].
'''Verses''' 13-21
At evening the quails came up, and the people caught with ease as many as they needed. The manna came down in dew. They called it "Manna, Manhu," which means, "What is this?" "It is a portion; it is that which our [[God]] has allotted us, and we will take it, and be thankful." It was pleasant food; it was wholesome food. The manna was rained from heaven; it appeared, when the dew was gone, as a small round thing, as small as the hoar frost, like coriander seed, in colour like pearls. The manna fell only six days in the week, and in double quantity on the sixth day; it bred worms and became offensive if kept more than one day, excepting on the sabbath. The people had never seen it before. It could be ground in a mill, or beaten in a mortar, and was then made into cakes and baked. It continued the forty years the [[Israelites]] were in the wilderness, wherever they went, and ceased when they arrived in Canaan. All this shows how different it was from any thing found before, or found now. They were to gather the manna every morning. We are hereby taught, 1. To be prudent and diligent in providing food for ourselves and our households; with quietness working, and eating our own bread, not the bread of idleness or deceit. [[God]]'s bounty leaves room for man's duty; it did so even when manna was rained; they must not eat till they have gathered. 2. To be content with enough. Those that have most, have for themselves but food and raiment; those that have least, generally have these; so that he who gathers much has nothing over, and he who gathers little has no lack. There is not such a disproportion between one and another in the enjoyment of the things of this life, as in the mere possession of them. 3. To depend upon Providence: let them sleep quietly, though they have no bread in their tents, nor in all their camp, trusting that [[God]], with the following day, would bring them in their daily bread. It was surer and safer in [[God]]'s storehouse than their own, and would come thence sweeter and fresher. See here the folly of hoarding. The manna laid up by some, who thought themselves wiser, and better managers, than their neighbours, and who would provide lest it should fail next day, bred worms, and became good for nothing. That will prove to be most wasted, which is covetously and distrustfully spared. Such riches are corrupted, Jas 5:2, 3. The same wisdom, power, and goodness that brought food daily from above for the [[Israelites]] in the wilderness, brings food yearly out of the earth in the constant course of nature, and gives us all things richly to enjoy.
'''Verses''' 22-31
Here is mention of a seventh-day sabbath. It was known, not only before the giving of the law upon mount Sinai, but before the bringing of [[Israel]] out of [[Egypt]], even from the beginning, Ge 2:3. The setting apart one day in seven for holy work, and, in order to that, for holy rest, was ever since [[God]] created man upon the earth, and is the most ancient of the [[Divine]] laws. Appointing them to rest on the seventh day, he took care that they should be no losers by it; and none ever will be losers by serving [[God]]. On that day they were to fetch in enough for two days, and to make it ready. This directs us to contrive family affairs, so that they may hinder us as little as possible in the work of the sabbath. Works of necessity are to be done on that day; but it is desirable to have as little as may be to do, that we may apply ourselves the more closely to prepare for the life that is to come. When they kept manna against a command, it stank; when they kept it by a command, it was sweet and good; every thing is sanctified by the word of [[God]] and [[prayer]]. On the seventh day [[God]] did not send the manna, therefore they must not expect it, nor go out to gather. This showed that it was produced by [[miracle]].
'''Verses''' 32-36
[[God]] having provided manna to be his people's food in the wilderness, the remembrance of it was to be preserved. Eaten bread must not be forgotten. [[God]]'s [[miracle]]s and mercies are to be had in remembrance. The word of [[God]] is the manna by which our souls are nourished, Mt 4:4. The comforts of the [[Spirit]] are hidden manna, Re 2:17. These come from heaven, as the manna did, and are the support and comfort of the Divine life in the soul, while we are in the wilderness of this world. Christ in the word is to be applied to the soul, and the means of [[grace]] are to be used. We must every one of us gather for ourselves, and gather in the morning of our days, the morning of our opportunities; which if we let slip, it may be too late to gather. The manna must not be hoarded up, but eaten; those who have received [[Christ]], must by [[faith]] live upon him, and not receive his [[grace]] in vain. There was manna enough for all, enough for each, and none had too much; so in [[Christ|Jesus Christ]] there is enough, but not more than we need. But those who ate manna, hungered again, died at last, and with many of them [[God]] was not well pleased; whereas they that feed on [[Christ|Jesus Christ]] by faith, shall never hunger, and shall die no more, and with them [[God]] will be for ever well pleased. Let us seek earnestly for the [[grace]] of the [[Holy Spirit]], to turn all our knowledge of the doctrine of [[Christ|Jesus Christ]] crucified, into the spiritual nourishment of our souls by [[faith]] and love.
----
'''Chapter''' 17
''Chapter Outline''
The [[Israelites]] murmur for water at Rephidim, [[God]] sendeth it out of the rock.
(1-7)
Amalek overcome, The [[prayer]]s of [[Moses]].
(8-16)
'''Verses''' 1-7
The [[children]] of [[Israel]] journeyed according to the commandment of the [[Lord]], led by the pillar of cloud and fire, yet they came to a place where there was no water for them to drink. We may be in the way of duty, yet may meet with troubles, which Providence brings us into, for the trial of our faith, and that [[God]] may be glorified in our relief. They began to question whether [[God]] was with them or not. This is called their "tempting [[God]]," which signifies distrust of him after they had received such proofs of his power and goodness. [[Moses]] mildly answered them. It is folly to answer passion with passion; that makes bad worse. [[God]] graciously appeared to help them. How wonderful the patience and forbearance of [[God]] toward provoking sinners! That he might show his power as well as his pity, and make it a [[miracle]] of [[mercy]], he gave them water out of a rock. [[God]] can open fountains for us where we least expect them. Those who, in this wilderness, keep to [[God]]'s way, may [[trust]] him to provide for them. Also, let this direct us to depend on [[Christ]]'s grace. The apostle says, that Rock was [[Christ]], 1Co 10:4, it was a type of him. While the curse of [[God]] might justly have been executed upon our guilty souls, behold the Son of [[God]] is smitten for us. Let us ask and receive. There was a constant, abundant supply of this water. Numerous as [[believer]]s are, the supply of the [[Spirit]] of [[Christ|Jesus Christ]] is enough for all. The water flowed from the rock in streams to refresh the wilderness, and attended them on their way towards Canaan; and this water flows from [[Christ]], through the ordinances, in the barren wilderness of this world, to refresh our souls, until we come to glory. A new name was given to the place, in remembrance, not of the [[mercy]] of their supply, but of the [[sin]] of their murmuring: "Massah," Temptation, because they tempted [[God]]; "Meribah," Strife, because they chid with [[Moses]]. Sin leaves a blot upon the name.
'''Verses''' 8-16
[[Israel]] engaged with Amalek in their own necessary defence. [[God]] makes his people able, and calls them to various services for the good of his [[church]]. [[Joshua]] fights, [[Moses]] prays, both minister to [[Israel]]. The rod was held up, as the banner to encourage the soldiers. Also to [[God]], by way of appeal to him. [[Moses]] was tired. The strongest arm will fail with being long held out; it is [[God]] only whose hand is stretched out still. We do not find that [[Joshua]]'s hands were heavy in fighting, but [[Moses]]' hands were heavy in praying; the more spiritual any service is, the more apt we are to fail and flag in it. To convince [[Israel]] that the hand of [[Moses]], whom they had been chiding, did more for their safety than their own hands, his rod than their sword, the success rises and falls as [[Moses]] lifts up or lets down his hands. The [[church]]'s cause is more or less successful, as her friends are more or less strong in faith, and fervent in [[prayer]]. [[Moses]], the man of [[God]], is glad of help. We should not be shy, either of asking help from others, or of giving help to others. The hands of [[Moses]] being thus stayed, were steady till the going down of the sun. It was great encouragement to the people to see [[Joshua]] before them in the field of battle, and [[Moses]] above them on the hill. [[Christ|Jesus Christ]] is both to us; our [[Joshua]], the Captain of our [[salvation]], who fights our battles, and our [[Moses]], who ever lives, making intercession above, that our [[faith]] fail not. Weapons formed against [[God]]'s [[Israel]] cannot prosper long, and shall be broken at last. [[Moses]] must write what had been done, what Amalek had done against [[Israel]]; write their bitter hatred; write their cruel attempts; let them never be forgotten, nor what [[God]] had done for [[Israel]] in saving them from Amalek. Write what should be done; that in process of time Amalek should be totally ruined and rooted out. Amalek's destruction was typical of the destruction of all the enemies of [[Christ|Jesus Christ]] and his kingdom.
----
'''Chapter''' 18
''Chapter Outline''
Jethro brings to [[Moses]] his wife and two sons.
(1-6)
[[Moses]] entertains Jethro.
(7-12)
Jethro's counsel to [[Moses]].
(13-27)
'''Verses''' 1-6
Jethro came to [[rejoice]] with [[Moses]] in the happiness of [[Israel]], and to bring his wife and [[children]] to him. [[Moses]] must have his family with him, that while he ruled the [[church]] of [[God]], he might set a good example in family government, 1Ti 3:5.
'''Verses''' 7-12
Conversation concerning [[God]]'s wondrous works is good, and edifies. Jethro not only [[rejoice]]d in the honour done to his son-in-law, but in all the goodness done to [[Israel]]. Standers-by were more affected with the favours [[God]] had showed to [[Israel]], than many were who received them. Jethro gave the [[glory]] to [[Israel]]'s [[God]]. Whatever we have the [[joy]] of, [[God]] must have the praise. They joined in a sacrifice of thanksgiving. Mutual friendship is sanctified by joint worship. It is very good for relations and friends to join in the spiritual sacrifice of [[prayer]] and praise, as those that meet in [[Christ]]. This was a temperate feast; they did eat bread, manna. Jethro must see and taste that bread from heaven, and though a gentile, is welcome: the gentiles are welcomed to Christ the Bread of life.
'''Verses''' 13-27
Here is the great zeal and the toil of [[Moses]] as a magistrate. Having been employed to redeem [[Israel]] out of the house of bondage, he is a further type of [[Christ]], that he is employed as a lawgiver and a judge among them. If the people were as quarrelsome one with another as they were with [[God]], no doubt [[Moses]] had many causes brought before him. This business [[Moses]] was called to; it appears that he did it with great care and kindness. The meanest [[Israel]]ite was welcome to bring his cause before him. [[Moses]] kept to his business from morning to night. Jethro thought it was too much for him to undertake alone; also it would make the administration of justice tiresome to the people. There may be over-doing even in well-doing. [[Wisdom]] is profitable to direct, that we may neither content ourselves with less than our duty, nor task ourselves beyond our strength. Jethro advised [[Moses]] to a better plan. Great men should not only study to be useful themselves, but contrive to make others useful. Care must be taken in the choice of the persons admitted into such a trust. They should be men of good sense, that understood business, and that would not be daunted by frowns or clamours, but abhorred the thought of a bribe. Men of piety and [[religion]]; such as [[fear]] [[God]], who dare not to do a base thing, though they could do it secretly and securely. The [[fear]] of [[God]] will best fortify a man against [[temptations]] to injustice. [[Moses]] did not despise this advice. Those are not wise, who think themselves too wise to be counselled.
----
'''Chapter''' 19
''Chapter Outline''
The people come to Sinai, [[God]]'s message to them, and their answer.
(1-8)
The people directed to prepare to hear the law.
(9-15)
The presence of [[God]] on Sinai.
(16-25)
'''Verses''' 1-8
[[Moses]] was called up the mountain, and was employed as the messenger of this covenant. The Maker and first Mover of the covenant, is [[God]] himself. This blessed charter was granted out of [[God]]'s own free grace. The covenant here mentioned was the national covenant, by which the [[Israelites]] were a people under the government of [[Jehovah]]. It was a type of the new covenant made with true [[believer]]s in [[Jesus Christ|Christ Jesus]]; but, like other types, it was only a shadow of good things to come. As a nation they broke this covenant; therefore the [[Lord]] declared that he would make a new covenant with [[Israel]], writing his law, not upon tables of stone, but in their hearts, Jer 31:33; Heb 8:7-10. The covenant spoken of in these places as ready to vanish away, is the national covenant with [[Israel]], which they forfeited by their sins. Unless we carefully attend to this, we shall fall into mistakes while reading the Old Testament. We must not suppose that the nation of the [[Jews]] were under the covenant of works, which knows nothing of repentance, [[faith]] in a Mediator, [[forgiveness]] of sins, or grace; nor yet that the whole nation of [[Israel]] bore the character, and possessed the privileges of true [[believer]]s, as being actually sharers in the covenant of grace. They were all under a dispensation of [[mercy]]; they had outward privileges and advantages for [[salvation]]; but, like professing [[Christians]], most rested therein, and went no further. [[Israel]] consented to the conditions. They answered as one man, All that the [[Lord]] hath spoken we will do. Oh that there had been such a [[heart]] in them! [[Moses]], as a mediator, returned the words of the people to [[God]]. Thus [[Christ]], the Mediator, as a Prophet, reveals [[God]]'s will to us, his precepts and promises; and then, as a Priest, offers up to [[God]] our spiritual sacrifices, not only of [[prayer]] and praise, but of devout affections, and pious resolutions, the work of his own [[Spirit]] in us.
'''Verses''' 9-15
The solemn manner in which the law was delivered, was to impress the people with a right sense of the [[Divine]] majesty. Also to convince them of their own guilt, and to show that they could not stand in judgment before [[God]] by their own obedience. In the law, the sinner discovers what he ought to be, what he is, and what he wants. There he learns the nature, necessity, and [[glory]] of redemption, and of being made holy. Having been taught to flee to [[Christ]], and to [[love]] him, the law is the rule of his obedience and faith.
'''Verses''' 16-25
Never was there such a sermon preached, before or since, as this which was preached to the [[church]] in the wilderness. It might be supposed that the terrors would have checked presumption and curiosity in the people; but the hard [[heart]] of an unawakened sinner can trifle with the most terrible threatenings and judgments. In drawing near to [[God]], we must never forget his [[holiness]] and greatness, nor our own meanness and pollution. We cannot stand in judgment before him according to his righteous law. The convinced transgressor asks, What must I do to be saved? and he hears the voice, Believe in the [[Lord]] [[Jesus]] [[Christ]], and thou shalt be saved. The [[Holy Spirit|Holy Ghost]], who made the law to convince of [[sin]], now takes of the things of [[Christ]], and shows them to us. In the [[gospel]] we read, [[Christ|Jesus Christ]] hath redeemed us from the curse of the law, being made a curse for us. We have redemption through his blood, even the [[forgiveness]] of sins. Through him we are justified from all things, from which we could not be justified by the law of [[Moses]]. But the [[Divine]] law is binding as a rule of life. The Son of [[God]] came down from heaven, and suffered poverty, shame, agony, and death, not only to redeem us from its curse, but to bind us more closely to keep its commands.
----
'''Chapter''' 20
''Chapter Outline''
The preface to the ten commandments.
(1, 2)
The [[commandments]] of the first table.
(3-11)
Of the second table.
(12-17)
The [[fear]] of the people.
(18-21)
Idolatry again forbidden.
(22-26)
'''Verses''' 1, 2
[[God]] speaks many ways to the [[children]] of men; by conscience, by providences, by his voice, to all which we ought carefully to attend; but he never spake at any time so as he spake the TEN COMMANDMENTS. This law [[God]] had given to man before; it was written in his heart; but [[sin]] so defaced it, that it was necessary to revive the knowledge of it. The law is spiritual, and takes knowledge of the secret thoughts, desires, and dispositions of the heart. Its grand demand is love, without which outward obedience is mere hypocrisy. It requires perfect, unfailing, constant obedience; no law in the [[world]] admits disobedience to itself. Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all, Jas 2:10. Whether in the [[heart]] or the conduct, in thought, word, or deed, to omit or to vary any thing, is [[sin]], and the wages of [[sin]] is death.
'''Verses''' 3-11
The first four of the ten commandments, commonly called the FIRST table, tell our duty to [[God]]. It was fit that those should be put first, because man had a Maker to love, before he had a neighbour to love. It cannot be expected that he should be true to his brother, who is false to his [[God]]. The first commandment concerns the object of worship, JEHOVAH, and him only. The [[worship]] of creatures is here forbidden. Whatever comes short of perfect love, gratitude, reverence, or worship, breaks this commandment. Whatsoever ye do, do all the [[glory]] of [[God]]. The second commandment refers to the [[worship]] we are to render to the [[Lord]] our [[God]]. It is forbidden to make any image or picture of the Deity, in any form, or for any purpose; or to [[worship]] any creature, image, or picture. But the spiritual import of this command extends much further. All kinds of superstition are here forbidden, and the using of mere human inventions in the [[worship]] of [[God]]. The third commandment concerns the manner of worship, that it be with all possible reverence and seriousness. All false oaths are forbidden. All light appealing to [[God]], all profane cursing, is a horrid breach of this command. It matters not whether the word of [[God]], or sacred things, all such-like things break this commandment, and there is no profit, honour, or pleasure in them. The [[Lord]] will not hold him guiltless that taketh his name in vain. The form of the fourth commandment, "Remember," shows that it was not now first given, but was known by the people before. One day in seven is to be kept holy. Six days are allotted to worldly business, but not so as to neglect the service of [[God]], and the care of our souls. On those days we must do all our work, and leave none to be done on the sabbath day. [[Christ|Jesus Christ]] allowed works of necessity, charity, and piety; for the sabbath was made for man, and not man for the sabbath, Mr 2:27; but all works of luxury, vanity, or self-indulgence in any form, are forbidden. Trading, paying wages, settling accounts, writing letters of business, worldly studies, trifling visits, journeys, or light conversation, are not keeping this day holy to the [[Lord]]. Sloth and indolence may be a carnal, but not a holy rest. The sabbath of the [[Lord]] should be a day of rest from worldly labour, and a rest in the service of [[God]]. The advantages from the due keeping of this holy day, were it only to the health and happiness of mankind, with the time it affords for taking care of the soul, show the excellency of this commandment. The day is blessed; men are blessed by it, and in it. The blessing and direction to keep holy are not limited to the seventh day, but are spoken of the sabbath day.
'''Verses''' 12-17
The laws of the SECOND table, that is, the last six of the ten commandments, state our duty to ourselves and to one another, and explain the great commandment, Thou shalt [[love]] thy neighbour as thyself, Lu 10:27. Godliness and honesty must go together. The fifth commandment concerns the duties we owe to our relations. Honour thy father and thy mother, includes esteem of them, shown in our conduct; obedience to their lawful commands; come when they call you, go where they send you, do what they bid you, refrain from what they forbid you; and this, as children, cheerfully, and from a principle of love. Also submission to their counsels and corrections. Endeavouring, in every thing, to comfort parents, and to make their old age easy; maintaining them if they need support, which our [[Saviour]] makes to be particularly intended in this commandment, Mt 15:4-6. Careful observers have noted a peculiar blessing in temporal things on obedient, and the reVerse on disobedient children. The sixth commandment requires that we regard the life and the safety of others as we do our own. Magistrates and their officers, and witnesses testifying the truth, do not break this command. Self-defence is lawful; but much which is not deemed murder by the laws of man, is such before [[God]]. Furious passions, stirred up by [[anger]] or by drunkenness, are no excuse: more guilty is murder in duels, which is a horrible effect of a haughty, revengeful spirit. All fighting, whether for wages, for renown, or out of [[anger]] and malice, breaks this command, and the bloodshed therein is murder. To tempt men to vice and crimes which shorten life, may be included. Misconduct, such as may break the heart, or shorten the lives of parents, wives, or other relatives, is a breach of this command. This command forbids all envy, malice, hatred, or anger, all provoking or insulting language. The destruction of our own lives is here forbidden. This commandment requires a spirit of kindness, longsuffering, and forgiveness. The seventh commandment concerns chastity. We should be as much afraid of that which defiles the body, as of that which destroys it. Whatever tends to pollute the imagination, or to raise the passions, falls under this law, as impure pictures, books, conversation, or any other like matters. The eighth commandment is the law of [[love]] as it respects the property of others. The portion of worldly things allotted us, as far as it is obtained in an honest way, is the bread which [[God]] hath given us; for that we ought to be thankful, to be contented with it, and, in the use of lawful means, to [[trust]] Providence for the future. Imposing upon the ignorance, easiness, or necessity of others, and many other things, break [[God]]'s law, though scarcely blamed in society. Plunderers of kingdoms though above human justice, will be included in this sentence. Defrauding the public, contracting debts without prospect of paying them, or evading payment of just debts, extravagance, all living upon charity when not needful, all squeezing the poor in their wages; these, and such things, break this command; which requires industry, frugality, and content, and to do to others, about worldly property, as we would they should do to us. The ninth commandment concerns our own and our neighbour's good name. This forbids speaking falsely on any matter, lying, equivocating, and any way devising or designing to deceive our neighbour. Speaking unjustly against our neighbour, to hurt his reputation. Bearing false witness against him, or in common conversation slandering, backbiting, and tale-bearing; making what is done amiss, worse than it is, and in any way endeavouring to raise our reputation upon the ruin of our neighbour's. How much this command is every day broken among persons of all ranks! The tenth commandment strikes at the root; Thou shalt not covet. The others forbid all desire of doing what will be an injury to our neighbour; this forbids all wrong desire of having what will gratify ourselves.
'''Verses''' 18-21
This law, which is so extensive that we cannot measure it, so spiritual that we cannot evade it, and so reasonable that we cannot find fault with it, will be the rule of the future judgment of [[God]], as it is for the present conduct of man. If tried by this rule, we shall find our lives have been passed in transgressions. And with this holy law and an awful judgment before us, who can despise the [[gospel]] of Christ? And the knowledge of the law shows our need of repentance. In every [[believer]]'s [[heart]] [[sin]] is dethroned and crucified, the law of [[God]] is written, and the image of [[God]] renewed. The [[Holy Spirit]] enables him to hate [[sin]] and flee from it, to [[love]] and keep this law in sincerity and truth; nor will he cease to repent.
'''Verses''' 22-26
[[Moses]] having entered into the thick darkness, [[God]] there spake in his hearing all that follows from hence to the end of chap. 23, which is mostly an exposition of the ten commandments. The laws in these Verses relate to [[God]]'s worship. The [[Israelites]] are assured of [[God]]'s gracious acceptance of their devotions. Under the [[gospel]], men are encouraged to pray every where, and wherever [[God]]'s people meet in his name to worship him, he will be in the midst of them; there he will come unto them, and will bless them.
----
'''Chapter''' 21
''Chapter Outline''
Laws respecting servants.
(1-11)
Judicial laws.
(12-21)
Judicial laws.
(22-36)
'''Verses''' 1-11
The laws in this Chapter relate to the fifth and sixth commandments; and though they differ from our times and customs, nor are they binding on us, yet they explain the moral law, and the rules of natural justice. The servant, in the state of servitude, was an emblem of that state of bondage to [[sin]], [[Satan]], and the law, which man is brought into by robbing [[God]] of his glory, by the transgression of his precepts. Likewise in being made free, he was an emblem of that liberty wherewith [[Christ]], the Son of [[God]], makes free from bondage his people, who are free indeed; and made so freely, without money and without price, of free grace.
'''Verses''' 12-21
[[God]], who by his providence gives and maintains life, by his law protects it. A wilful murderer shall be taken even from [[God]]'s altar. But [[God]] provided cities of refuge to protect those whose unhappiness it was, and not their fault, to cause the [[death]] of another; for such as by accident, when a man is doing a lawful act, without intent of hurt, happens to kill another. Let [[children]] hear the sentence of [[God]]'s word upon the ungrateful and disobedient; and remember that [[God]] will certainly requite it, if they have ever cursed their parents, even in their hearts, or have lifted up their hands against them, except they repent, and flee for refuge to the [[Saviour]]. And let parents hence learn to be very careful in training up their children, setting them a good example, especially in the government of their passions, and in praying for them; taking heed not to provoke them to wrath. Through poverty the [[Israelites]] sometimes sold themselves or their children; magistrates sold some persons for their crimes, and creditors were in some cases allowed to sell their debtors who could not pay. But "man-stealing," the object of which is to force another into slavery, is ranked in the New Testament with the greatest crimes. Care is here taken, that satisfaction be made for hurt done to a person, though [[death]] do not follow. The [[gospel]] teaches masters to forbear, and to moderate threatenings, Eph 6:9, considering with Job, What shall I do, when [[God]] riseth up? Job 31:13, 14.
'''Verses''' 22-36
The cases here mentioned give rules of justice then, and still in use, for deciding similar matters. We are taught by these laws, that we must be very careful to do no wrong, either directly or indirectly. If we have done wrong, we must be very willing to make it good, and be desirous that nobody may lose by us.
----
'''Chapter''' 22
Judicial laws.
--The people of [[God]] should ever be ready to show mildness and [[mercy]], according to the spirit of these laws. We must answer to [[God]], not only for what we do maliciously, but for what we do heedlessly. Therefore, when we have done harm to our neighbour, we should make restitution, though not compelled by law. Let these scriptures lead our souls to remember, that if the [[grace]] of [[God]] has indeed appeared to us, then it has taught us, and enabled us so to conduct ourselves by its holy power, that denying ungodliness and wordly lusts, we should live soberly, righteously, and godly in this present world, Tit 2:12. And the [[grace]] of [[God]] teaches us, that as the [[Lord]] is our portion, there is enough in him to satisfy all the desires of our souls.
----
'''Chapter''' 23
''Chapter Outline''
Laws against falsehood and injustice.
(1-9)
The year of rest, The sabbath, The three festivals.
(10-19)
[[God]] promises to conduct the [[Israelites]] to Canaan.
(20-33)
'''Verses''' 1-9
In the law of [[Moses]] are very plain marks of sound moral feeling, and of true political wisdom. Every thing in it is suited to the desired and avowed object, the [[worship]] of one only [[God]], and the separation of [[Israel]] from the pagan world. Neither parties, friends, witnesses, nor common opinions, must move us to lessen great faults, to aggravate small ones, excuse offenders, accuse the innocent, or misrepresent any thing.
'''Verses''' 10-19
Every seventh year the land was to rest. They must not plough or sow it; what the earth produced of itself, should be eaten, and not laid up. This law seems to have been intended to teach dependence on Providence, and [[God]]'s faithfulness in sending the larger increase while they kept his appointments. It was also typical of the heavenly rest, when all earthly labours, cares, and interests shall cease for ever. All respect to the gods of the heathen is strictly forbidden. Since [[idolatry]] was a [[sin]] to which the [[Israelites]] leaned, they must blot out the remembrance of the gods of the heathen. Solemn religious attendance on [[God]], in the place which he should choose, is strictly required. They must come together before the [[Lord]]. What a good Master do we serve, who has made it our duty to [[rejoice]] before him! Let us devote with pleasure to the service of [[God]] that portion of our time which he requires, and count his sabbaths and ordinances to be a feast unto our souls. They were not to come empty-handed; so now, we must not come to [[worship]] [[God]] empty-hearted; our souls must be filled with holy desires toward him, and dedications of ourselves to him; for with such sacrifices [[God]] is well pleased.
'''Verses''' 20-33
It is here promised that they should be guided and kept in their way through the wilderness to the land of promise, Behold, I send an angel before thee, mine angel. The precept joined with this promise is, that they be obedient to this angel whom [[God]] would send before them. Christ is the [[Angel]] of [[Jehovah]]; this is plainly taught by St. Paul, 1Co 10:9. They should have a comfortable settlement in the land of Canaan. How reasonable are the conditions of this promise; that they should serve the only true [[God]]; not the gods of the nations, which are no gods at all. How rich are the particulars of this promise! The comfort of their food, the continuance of their health, the increase of their wealth, the prolonging their lives to old age. Thus hath [[godliness]] the promise of the life that now is. It is promised that they should subdue their enemies. Hosts of hornets made way for the hosts of [[Israel]]; such mean creatures can [[God]] use for chastising his people's enemies. In real kindness to the [[church]], its enemies are subdued by little and little; thus we are kept on our guard, and in continual dependence on [[God]]. Corruptions are driven out of the hearts of [[God]]'s people, not all at once, but by little and little. The precept with this promise is, that they should not make friendship with idolaters. Those that would keep from bad courses, must keep from bad company. It is dangerous to live in a bad neighbourhood; others' sins will be our snares. Our greatest danger is from those who would make us [[sin]] against [[God]].
----
'''Chapter''' 24
''Chapter Outline''
[[Moses]] is called up into the mountain, The people promise obedience.
(1-8)
The [[glory]] of the [[Lord]] appears.
(9-11)
[[Moses]] goes up into the mountain.
(12-18)
'''Verses''' 1-8
A solemn covenant was made between [[God]] and [[Israel]]. Very solemn it was, typifying the covenant of [[grace]] between [[God]] and [[believer]]s, through [[Christ]]. As soon as [[God]] separated to himself a peculiar people, he governed them by a written word, as he has done ever since. [[God]]'s covenants and commands are so just in themselves, and so much for our good, that the more we think of them, and the more plainly and fully they are set before us, the more reason we may see to comply with them. The blood of the sacrifice was sprinkled on the altar, on the book, and on the people. Neither their persons, their moral obedience, nor religious services, would meet with acceptance from a holy [[God]], except through the shedding and sprinkling' of blood. Also the blessings granted unto them were all of [[mercy]]; and the [[Lord]] would deal with them in kindness. Thus the sinner, by [[faith]] in the blood of [[Christ]], renders willing and acceptable obedience. (Ex 24:9-11)
'''Verses''' 9-11
The elders saw the [[God]] of [[Israel]]; they had some glimpse of his glory, though whatever they saw, it was something of which no image or picture could be made, yet enough to satisfy them that [[God]] was with them of a truth. Nothing is described but what was under his feet. The sapphires are the pavement under his feet; let us put all the wealth of this [[world]] under our feet, and not in our hearts. Thus the [[believer]] sees in the face of [[Jesus]] [[Christ]], far clearer discoveries of the glorious justice and [[holiness]] of [[God]], than ever he saw under terrifying convictions; and through the [[Saviour]], holds communion with a holy [[God]].
'''Verses''' 12-18
A cloud covered the mount six days; a token of [[God]]'s special presence there. [[Moses]] was sure that he who called him up would protect him. Even those glorious attributes of [[God]] which are most terrible to the wicked, the saints with humble reverence [[rejoice]] in. And through [[faith]] in the atoning Sacrifice, we [[hope]] for greater honour than [[Moses]] ever enjoyed on earth. Now we see through a glass darkly, but when he shall appear, then face to face. This vision of [[God]] will continue with equal, if not increasing brightness of joy; not for a few days only, but through eternity.
----
'''Chapter''' 25
''Chapter Outline''
What the [[Israelites]] were to offer for making the tabernacle.
(1-9)
The ark.
(10-22)
The table, with its furniture.
(23-30)
The candlestick.
(31-40)
'''Verses''' 1-9
[[God]] chose the people of [[Israel]] to be a peculiar people to himself, above all people, and he himself would be their King. He ordered a royal palace to be set up among them for himself, called a sanctuary, or holy place, or habitation. There he showed his presence among them. And because in the wilderness they dwelt in tents, this royal palace was ordered to be a tabernacle, that it might move with them. The people were to furnish [[Moses]] with the materials, by their own free will. The best use we can make of our worldly wealth, is to honour [[God]] with it in works of piety and charity. We should ask, not only, What must we do? but, What may we do for [[God]]? Whatever they gave, they must give it cheerfully, not grudgingly, for [[God]] loves a cheerful giver, 2Co 9:7. What is laid out in the service of [[God]], we must reckon well bestowed; and whatsoever is done in [[God]]'s service, must be done by his direction. (Ex 25:10-22)
'''Verses''' 10-22
The ark was a chest, overlaid with gold, in which the two tables of the law were to be kept. These tables are called the testimony; [[God]] in them testified his will. This law was a testimony to the [[Israelites]], to direct them in their duty, and would be a testimony against them, if they transgressed. This ark was placed in the holy of holies; the blood of the sacrifices was sprinkled, and the incense burned, before it, by the high priest; and above it appeared the visible glory, which was the symbol of the [[Divine]] presence. This was a type of [[Christ|Jesus Christ]] in his sinless nature, which saw no corruption, in personal union with his Divine nature, atoning for our sins against it, by his death. The cherubim of gold looked one towards another, and both looked downward toward the ark. It denotes the angels' attendance on the [[Redeemer]], their readiness to do his will, their presence in the assemblies of saints, and their desire to look into the mysteries of the [[gospel]]. It was covered with a covering of gold, called the [[mercy]]-seat. [[God]] is said to dwell, or sit between the cherubim, on the [[mercy]]-seat. There he would give his law, and hear supplicants, as a prince on his throne.
'''Verses''' 23-30
A table was to be made of wood, overlaid with gold, to stand in the outer tabernacle, to be always furnished with the shew-bread. This table, with the articles on it, and its use, seems to typify the communion which the [[Lord]] holds with his redeemed people in his ordinances, the provisions of his house, the feasts they are favoured with. Also the food for their souls, which they always find when they hunger after it; and the delight he takes in their persons and services, as presented before him in [[Christ]].
'''Verses''' 31-40
The candlestick represents the light of [[God]]'s word and Spirit, in and through [[Jesus Christ|Christ Jesus]], afforded in this dark [[world]] to his believing people, to direct their [[worship]] and obedience, and to afford them consolations. The [[church]] is still dark, as the tabernacle was, in comparison with what it will be in heaven; but the word of [[God]] is a light shining in a dark place, 2Pe 1:19, and a dark place indeed the [[world]] would be without it. In ver. #(40) is an express caution to [[Moses]]. Nothing was left to his own fancy, or to that of the workmen, or the people; but the will of [[God]] must be observed in every particular. [[Christ]]'s instruction to his disciples, Mt 28:20, is like this, Observe all things whatsoever I have commanded you. Let us remember that we are the temples of the [[Holy Spirit|Holy Ghost]], that we have the law of [[God]] in our hearts, that we are to live a life of communion with [[God]], feast on his ordinances, and are the light of the world, if indeed we are followers of [[Christ]]. May the [[Lord]] help us to try ourselves by this view of [[religion]], and to walk according thereto.
----
'''Chapter''' 26
''Chapter Outline''
The curtains of the tabernacle.
(1-6)
The curtains of goats' hair.
(7-14)
The boards, sockets, and bars.
(15-30)
The vail of the holy of holies, and for the entrance.
(31-37)
'''Verses''' 1-6
[[God]] manifested his presence among the [[Israelites]] in a tabernacle or tent, because of their condition in the wilderness. [[God]] suits the tokens of his favour, and the gifts of his grace, to his people's state and wants. The curtains of the tabernacle were to be very rich. They were to be embroidered with cherubim, signifying that the angels of [[God]] pitch their tents round about the [[church]], Ps 34:7. (Ex 26:7-14)
'''Verses''' 7-14
The curtains of meaner materials, being made both longer and broader, covered the others, and were defended by coverings of skins. The whole represents the person and doctrine of [[Christ]], and the [[church]] of true [[Christians]], and all heavenly things, which outwardly are mean, but inwardly, and in the sight of [[God]], are glorious and precious.
'''Verses''' 15-30
The sockets of silver each weighed about 115 pounds; they were placed in rows on the ground. In every pair of these sockets, a strong board of shittim-wood, covered with plates of gold, was fitted by mortises and tenons. Thus walls were formed for the two sides, and for the west end. The wall was further held together by bars, which passed through rings of gold. Over this the curtains were spread. Though movable, it was strong and firm. The materials were very costly. In all this it was a type of the [[church]] of [[God]], built upon the foundation of the apostles and prophets, [[Jesus Christ|Jesus Christ]] himself being the chief Corner-stone, Eph 2:20, 21.
'''Verses''' 31-37
A vail, or curtain, separated the holy place from the most holy place. It was hung upon pillars. This vail was for a partition between the holy place and the most holy; which forbade any to look into the holiest of all. The apostle tells what was the meaning of this vail, Heb 9:8. That the ceremonial law could not make the comers thereunto perfect, nor would the observance of it bring men to heaven; the way into the holiest of all was not made manifest, while the first tabernacle was standing. Life and immortality lay hidden till they were brought to light by the [[gospel]]; which was signified by the rending of this vail at the [[death]] of [[Christ]], Mt 27:51. We have now boldness to enter into the holiest, in all acts of worship, by the blood of [[Jesus]]; yet such as obliges us to holy reverence. Another vail was for the outer door of the tabernacle. This vail was all the defence the tabernacle had. [[God]] takes care of his [[church]] on earth. A curtain shall be, if [[God]] please to make it so, as strong a defence to his house, as gates of brass and bars of iron. With this typical description of [[Christ|Jesus Christ]] and his [[church]] before us, what is our judgment of these matters? Do we see any [[glory]] in the person of Christ? any excellence in his character? any thing precious in his [[salvation]]? or any wisdom in the doctrine of the cross? Will our [[religion]] bear examination? and are we more careful to approve our hearts to [[God]] than our characters toward men?
----
'''Chapter''' 27
''Chapter Outline''
The altar of burnt offerings.
(1-8)
The court of the tabernacle.
(9-19)
The oil for the lamps.
(20, 21)
'''Verses''' 1-8
In the court before the tabernacle, where the people attended, was an altar, to which they must bring their sacrifices, and on which their priests must offer them to [[God]]. It was of wood overlaid with brass. A grate of brass was let into the hollow of the altar, about the middle of which the fire was kept, and the sacrifice burnt. It was made of net-work like a sieve, and hung hollow, that the ashes might fall through. This brazen altar was a type of [[Christ|Jesus Christ]] dying to make atonement for our sins. The wood had been consumed by the fire from heaven, if it had not been secured by the brass: nor could the human nature of Christ have borne the wrath of [[God]], if it had not been supported by Divine power.
'''Verses''' 9-19
The tabernacle was enclosed in a court, about sixty yards long and thirty broad, formed by curtains hung upon brazen pillars, fixed in brazen sockets. Within this enclosure the priests and [[Levites]] offered the sacrifices, and thither the Jewish people were admitted. These distinctions represented the difference between the visible nominal [[church]], and the true spiritual [[church]], which alone has access to [[God]], and communion with him.
'''Verses''' 20, 21
The pure oil signified the gifts and graces of the [[Spirit]], which all [[believer]]s receive from [[Christ]], the good Olive, and without which our light cannot shine before men. The priests were to light the lamps, and tend them. It is the work of ministers, by preaching and expounding the Scriptures, which are as a lamp, to enlighten the [[church]], [[God]]'s tabernacle upon earth. Blessed be [[God]], this light is not now confined to the Jewish tabernacle, but is a light to lighten the gentiles, and for [[salvation]] unto the ends of the earth.
----
'''Chapter''' 28
''Chapter Outline''
[[Aaron]] and his sons set apart for the priest's office, Their garments.
(1-5)
The ephod.
(6-14)
The breastplate, The Urim and Thummim.
(15-30)
The robe of the ephod, The plate of the mitre.
(31-39)
The garments for [[Aaron]]'s sons.
(40-43)
'''Verses''' 1-5
Hitherto the heads of families were the priests, and offered sacrifices; but now this office was confined to the family of [[Aaron]] only; and so continued till the [[gospel]] dispensation. The holy garments not only distinguished the priests from the people, but were emblems of that holy conduct which should ever be the [[glory]] and beauty, the mark of the ministers of [[religion]], without which their persons and ministrations will be had in contempt. They also typified the [[glory]] of the [[Divine]] majesty, and the beauty of complete [[holiness]], which rendered [[Jesus Christ|Jesus Christ]] the great High Priest. But our adorning under the [[gospel]], is not to be of gold and costly array, but the garments of [[salvation]], the robe of righteousness.
'''Verses''' 6-14
This richly-wrought ephod was the outmost garment of the high priest; plain linen ephods were worn by the inferior priests. It was a short coat without sleeves, fastened close to the body with a girdle. The shoulder-pieces were buttoned together with precious stones set in gold, one on each shoulder, on which were engraven the names of the [[children]] of [[Israel]]. Thus [[Christ]], our High Priest, presents his people before the [[Lord]] for a memorial. As [[Christ]]'s coat had no seam, but was woven from the top throughout, so it was with the ephod. The golden bells on this ephod, by their preciousness and pleasant sound, well represent the good profession that the saints make, and the pomegranates the fruit they bring forth.
'''Verses''' 15-30
The chief ornament of the high priest, was the breastplate, a rich piece of cloth, curiously worked. The name of each tribe was graven in a precious stone, fixed in the breastplate, to signify how precious, in [[God]]'s sight, [[believer]]s are, and how honourable. How small and poor soever the tribe was, it was as a precious stone in the breastplate of the high priest; thus are all the saints dear to [[Christ]], however men esteem them. The high priest had the names of the tribes, both on his shoulders and on his breast, which reminds us of the power and the love with which our [[Lord]] [[Jesus]] pleads for those that are his. He not only bears them up in his arms with almighty strength, but he carries them in his bosom with tender affection. What comfort is this to us in all our addresses to [[God]]! The Urim and Thummim, by which the will of [[God]] was made known in doubtful cases, were put in this breastplate. Urim and Thummim signify light and integrity. There are many conjectures what these were; the most probable opinion seems to be, that they were the twelve precious stones in the high priest's breastplate. Now, [[Christ|Jesus Christ]] is our Oracle. By him [[God]], in these last days, makes known himself and his mind to us, Heb 1:1, 2; Joh 1:18. He is the true Light, the faithful Witness, the Truth itself, and from him we receive the [[Spirit]] of Truth, who leads into all truth.
'''Verses''' 31-39
The robe of the ephod was under the ephod, and reached down to the knees, without sleeves. [[Aaron]] must minister in the garments appointed. We must serve the [[Lord]] with holy fear, as those who know they deserve to die. A golden plate was fixed on [[Aaron]]'s forehead, engraven with "Holiness to the [[Lord]]." [[Aaron]] was hereby reminded that [[God]] is holy, and that his priests must be holy, devoted to the [[Lord]]. This must appear in their forehead, in open profession of their relation to [[God]]. It must be engraven like the engravings of a signet; deep and durable; not painted so as to be washed off, but firm and lasting; such must our [[holiness]] to the [[Lord]] be. [[Christ|Jesus Christ]] is our High Priest; through him sins are forgiven to us, and not laid to our charge. Our persons, our doings, are pleasing to [[God]] upon the account of [[Christ]], and not otherwise.
'''Verses''' 40-43
The priest's garments typify the righteousness of [[Christ]]. If we appear not before [[God]] in that, we shall bear our iniquity, and die. Blessed is he, therefore, that watcheth, and keepeth his garments, Re 16:15. And blessed be [[God]] that we have a High Priest, appointed of [[God]], and set apart for his work; furnished for his high office by the [[glory]] of his [[Divine]] majesty, and the beauty of perfect [[holiness]]. Happy are we, if by the law spiritually understood, we see that such a High Priest became us; that we cannot draw near to a holy [[God]], or be accepted, but by him. There is no light, no wisdom, no perfection, but from him; no glory, no beauty, but in being like unto him. Let us take encouragement from the power, love, and compassion of our High Priest, to draw near with boldness to the throne of grace, that we may obtain [[mercy]], and find [[grace]] to help in time of need.
----
'''Chapter''' 29
''Chapter Outline''
The sacrifice and ceremony for the consecration of the priests.
(1-37)
The continual burnt-offerings, [[God]]'s promise to dwell among [[Israel]].
(38-46)
'''Verses''' 1-37
[[Aaron]] and his sons were to be set apart for the priest's office, with ceremony and solemnity. Our [[Lord]] [[Jesus]] is the great High Priest of our profession, called of [[God]] to be so; anointed with the [[Spirit]], whence he is called [[Messiah]], the Christ; clothed with [[glory]] and beauty; sanctified by his own blood; made perfect, or consecrated through sufferings, Heb 2:10. All [[believer]]s are spiritual priests, to offer spiritual sacrifices, 1Pe 2:5, washed in the blood of [[Christ]], and so made to our [[God]] priests, Re 1:5, 6. They also are clothed with the beauty of [[holiness]], and have received the anointing, 1Jo 2:27. The [[Spirit]] of [[God]] is called the finger of [[God]], (Lu 11:20, compared with Mt 12:28,) and by him the merit of [[Christ|Jesus Christ]] is applied to our souls. This consecration signifies the admission of a sinner into the spiritual priesthood, to offer spiritual sacrifices, acceptable to [[God]] through [[Jesus]] [[Christ]].
'''Verses''' 38-46
A lamb was to be offered upon the altar every morning, and a lamb every evening. This typified the continual intercession which [[Christ|Jesus Christ]] ever lives to make for his [[church]]. Though he offered himself but once for all, that one offering thus becomes a continual offering. This also teaches us to offer to [[God]] the spiritual sacrifices of [[prayer]] and praise every day, morning and evening. Our daily devotions are the most needful of our daily works, and the most pleasant of our daily comforts. Prayer-time must be kept up as duly as meal-time. Those starve their own souls, who keep not up constant attendance on the throne of grace; constancy in [[religion]] brings in the comfort of it.
----
'''Chapter''' 30
''Chapter Outline''
The altar of incense.
(1-10)
The ransom of souls.
(11-16)
The brazen laver.
(17-21)
The holy anointing oil, The perfume.
(22-38)
'''Verses''' 1-10
The altar of incense represented the Son of [[God]] in his human nature, and the incense burned thereon typified his pleading for his people. The continual intercession of [[Christ|Jesus Christ]] was represented by the daily burning of incense thereon, morning and evening. Once every year the blood of the atonement was to be applied to it, denoting that the intercession of [[Christ|Jesus Christ]] has all its virtue from his sufferings on earth, and that we need no other sacrifice or intercessor but [[Christ|Jesus Christ]] alone.
'''Verses''' 11-16
The tribute was half a shekel, about fifteen pence of our money. The rich were not to give more, nor the poor less; the souls of the rich and poor are alike precious, and [[God]] is no respecter of persons, Ac 10:34; Job 34:19. In other offerings men were to give according to their wordly ability; but this, which was the ransom of the soul, must be alike for all. The souls of all are of equal value, equally in danger, and all equally need a ransom. The money raised was to be used in the service of the tabernacle. Those who have the benefit, must not grudge the necessary charges of [[God]]'s public worship. Money cannot make atonement for the soul, but it may be used for the honour of Him who has made the atonement, and for the maintenance of the [[gospel]] by which the atonement is applied.
'''Verses''' 17-21
A large vessel of brass, holding water, was to be set near the door of the tabernacle. [[Aaron]] and his sons must wash their hands and feet at this laver, every time they went in to minister. This was to teach them purity in all their services, and to dread the pollution of sin. They must not only wash and be made clean, when first made priests, but must wash and be kept clean, whenever they went to minister. It teaches us daily to attend upon [[God]], daily to renew our [[Repentance|repentance]] for [[sin]], and our looking to the blood of [[Christ|Jesus Christ]] for remission; for in many things we daily offend.
'''Verses''' 22-38
Directions are here given for making the holy anointing oil, and the incense to be used in the service of the tabernacle. To show the excellency of [[holiness]], there was this spiced oil in the tabernacle, which was grateful to the sight and to the smell. [[Christ]]'s name is as ointment poured forth, So 1:3, and the good name of [[Christians]] is like precious ointment, Ec 7:1. The incense burned upon the golden altar was prepared of sweet spices. When it was used, it was to be beaten very small; thus it pleased the [[Lord]] to bruise the [[Redeemer]], when he offered himself for a sacrifice of a sweet-smelling savour. The like should not be made for any common use. Thus [[God]] would keep in the people's minds reverence for his own services, and teach us not to profane or abuse any thing whereby [[God]] makes himself known. It is a great affront to [[God]] to jest with sacred things, and to make sport with his word and ordinances. It is most dangerous and fatal to use professions of the [[gospel]] of [[Christ|Jesus Christ]] to forward wordly interests.
----
'''Chapter''' 31
''Chapter Outline''
Bezaleel and Aholiab are appointed and qualified for the work of the tabernacle.
(1-11)
The observance of the sabbath.
(12-17)
[[Moses]] receives the tables of the law.
(18)
'''Verses''' 1-11
The [[Israelites]], who had been masons and bricklayers in [[Egypt]], were not qualified for curious workmanship; but the [[Spirit]] who gave the apostles utterance in divers tongues, miraculously gave Bezaleel and Aholiab the skill that was wanting. The honour which comes from [[God]], is always attended with a work to be done; to be employed for [[God]] is high honour. Those whom [[God]] calls to any service, he will find or make fit for it. The [[Lord]] gives different gifts to different persons; let each mind his proper work, diligently remembering that whatever wisdom any one possesses, the [[Lord]] put it in the heart, to do his commandments.
'''Verses''' 12-17
Orders were now given that a tabernacle should be set up for the service of [[God]]. But they must not think that the nature of the work, and the haste that was required, would justify them in working at it on sabbath days. The Hebrew word /shabath/ signifies rest, or ceasing from labour. The thing signified by the sabbath is that rest in [[glory]] which remains for the people of [[God]]; therefore the moral obligation of the sabbath must continue, till time is swallowed up in eternity.
'''Verse''' 18
The law was written in tables of stone, to show how lasting it is: to denote likewise the hardness of our hearts; one might more easily write on stone, than write any thing good on our corrupt natural hearts. It was written with the finger of [[God]]; by his will and power. [[God]] only can write his law in the heart: he gives a [[heart]] of flesh; then, by his Spirit, which is the finger of [[God]], writes his will in the heart, 2Co 3:3.
----
'''Chapter''' 32
''Chapter Outline''
The people cause [[Aaron]] to make a golden calf.
(1-6)
[[God]]'s displeasure, The intercession of [[Moses]].
(7-14)
[[Moses]] breaks the tables of the law, He destroys the golden calf.
(15-20)
[[Aaron]]'s excuse, The idolaters slain.
(21-29)
[[Moses]] prays for the people.
(30-35)
'''Verses''' 1-6
While [[Moses]] was in the mount, receiving the law from [[God]], the people made a tumultuous address to [[Aaron]]. This giddy multitude were weary of waiting for the return of [[Moses]]. Weariness in waiting betrays to many temptations. The [[Lord]] must be waited for till he comes, and waited for though he tarry. Let their readiness to part with their ear-rings to make an idol, shame our niggardliness in the service of the true [[God]]. They did not draw back on account of the cost of their [[idolatry]]; and shall we grudge the expenses of [[religion]]? [[Aaron]] produced the shape of an ox or calf, giving it some finish with a graving tool. They offered sacrifice to this idol. Having set up an image before them, and so changed the truth of [[God]] into a lie, their sacrifices were abomination. Had they not, only a few days before, in this very place, heard the voice of the [[Lord]] [[God]] speaking to them out of the midst of the fire, Thou shalt not make to thyself any graven image? Had they not themselves solemnly entered into covenant with [[God]], that they would do all he had said to them, and would be obedient? ch. 24:7. Yet before they stirred from the place where this covenant had been solemnly made, they brake an express command, in defiance of an express threatening. It plainly shows, that the law was no more able to make holy, than it was to justify; by it is the knowledge of [[sin]], but not the cure of sin. [[Aaron]] was set apart by the [[Divine]] appointment to the office of the priesthood; but he, who had once shamed himself so far as to build an altar to a golden calf, must own himself unworthy of the honour of attending at the altar of [[God]], and indebted to free [[grace]] alone for it. Thus pride and boasting were silenced.
'''Verses''' 7-14
[[God]] says to [[Moses]], that the [[Israelites]] had corrupted themselves. Sin is the corruption of the sinner, and it is a self-corruption; every man is tempted when he is drawn aside of his own lust. They had turned aside out of the way. Sin is a departing from the way of duty into a by-path. They soon forgot [[God]]'s works. He sees what they cannot discover, nor is any wickedness of the [[world]] hid from him. We could not bear to see the thousandth part of that evil which [[God]] sees every day. [[God]] expresses the greatness of his just displeasure, after the manner of men who would have [[prayer]] of [[Moses]] could save them from ruin; thus he was a type of [[Christ]], by whose mediation alone, [[God]] would reconcile the world to himself. [[Moses]] pleads [[God]]'s glory. The glorifying [[God]]'s name, as it ought to be our first petition, and it is so in the [[Lord]]'s [[prayer]], so it ought to be our great plea. And [[God]]'s promises are to be our pleas in [[prayer]]; for what he has promised he is able to perform. See the power of [[prayer]]. In answer to the [[prayer]]s of [[Moses]], [[God]] showed his purpose of sparing the people, as he had before seemed determined on their destruction; which change of the outward discovery of his purpose, is called repenting of the evil.
'''Verses''' 15-20
What a change it is, to come down from the mount of communion with [[God]], to conVerse with a wicked world. In [[God]] we see nothing but what is pure and pleasing; in the [[world]] nothing but what is sinful and provoking. That it might appear an idol is nothing in the world, [[Moses]] ground the calf to dust. Mixing this powder with their drink, signified that the backslider in [[heart]] should be filled with his own ways.
'''Verses''' 21-29
Never did any wise man make a more frivolous and foolish excuse than that of [[Aaron]]. We must never be drawn into [[sin]] by any thing man can say or do to us; for men can but tempt us to [[sin]], they cannot force us. The approach of [[Moses]] turned the dancing into trembling. They were exposed to shame by their sin. The course [[Moses]] took to roll away this reproach, was, not by concealing the [[sin]], or putting any false colour upon it, but by punishing it. The [[Levites]] were to slay the ringleaders in this wickedness; yet none were executed but those who openly stood forth. Those are marked for ruin who persist in sin: those who in the morning were shouting and dancing, before night were dying. Such sudden changes do the judgments of the [[Lord]] sometimes make with sinners that are secure and jovial in their sin.
'''Verses''' 30-35
[[Moses]] calls it a great sin. The work of ministers is to show people the greatness of their sins. The great evil of [[sin]] appears in the price of [[pardon]] . [[Moses]] pleads with [[God]] for [[mercy]]; he came not to make excuses, but to make atonement. We are not to suppose that [[Moses]] means that he would be willing to perish for ever, for the people's sake. We are to [[love]] our neighbour as ourselves, and not more than ourselves. But having that mind which was in [[Christ]], he was willing to lay down his life in the most painful manner, if he might thereby preserve the people. [[Moses]] could not wholly turn away the wrath of [[God]]; which shows that the law of [[Moses]] was not able to reconcile men to [[God]], and to perfect our [[peace]] with him. In [[Christ|Jesus Christ]] alone, [[God]] so [[pardon]] s [[sin]] as to remember it no more. From this history we see, that no unhumbled, carnal heart, can long endure the holy precepts, the humbling truths, and the spiritual [[worship]] of [[God]]. But a god, a priest, a worship, a doctrine, and a sacrifice, suited to the carnal mind, will ever meet with abundance of worshippers. The very [[gospel]] itself may be so perverted as to suit a worldly taste. Well is it for us, that the Prophet like unto [[Moses]], but who is beyond compare more powerful and merciful, has made atonement for our souls, and now intercedes in our behalf. Let us [[rejoice]] in his grace.
----
'''Chapter''' 33
''Chapter Outline''
The [[Lord]] refuses to go with [[Israel]].
(1-6)
The tabernacle of [[Moses]] removed without the camp.
(7-11)
[[Moses]] desires to see the [[glory]] of [[God]].
(12-23)
'''Verses''' 1-6
Those whom [[God]] [[pardon]] s, must be made to know what their [[sin]] deserved. "Let them go forward as they are;" this was very expressive of [[God]]'s displeasure. Though he promises to make good his covenant with [[Abraham]], in giving them Canaan, yet he denies them the tokens of his presence they had been blessed with. The people mourned for their sin. Of all the bitter fruits and consequences of [[sin]], true penitents most lament, and dread most, [[God]]'s departure from them. [[Canaan]] itself would be no pleasant land without the [[Lord]]'s presence. Those who parted with ornaments to maintain [[sin]], could do no less than lay aside ornaments, in token of sorrow and shame for it.
'''Verses''' 7-11
[[Moses]] took the tabernacle, and pitched it without the camp. This seems to have been a temporary building, set up for worship, and at which he judged disputes among the people. The people looked after him; they were very desirous to be at [[peace]] with [[God]], and concerned to know what would come to pass. The cloudy pillar which had withdrawn from the camp when it was polluted with [[idolatry]], now returned. If our hearts go forth toward [[God]] to meet him, he will graciously come to meet us.
'''Verses''' 12-23
[[Moses]] is very earnest with [[God]]. Thus, by the intercession of [[Christ]], we are not only saved from ruin, but become entitled to everlasting happiness. Observe here how he pleads. We find [[grace]] in [[God]]'s sight, if we find [[grace]] in our hearts to guide and quicken us in the way of our duty. [[Moses]] speaks as one who dreaded the thought of going forward without the [[Lord]]'s presence. [[God]]'s gracious promises, and [[mercy]] towards us, should not only encourage our faith, but also excite our fervency in [[prayer]]. Observe how he speeds. See, in a type, [[Christ]]'s intercession, which he ever lives to make for all that come to [[God]] by him; and that it is not by any thing in those for whom he intercedes. [[Moses]] then entreats a sight of [[God]]'s glory, and is heard in that also. A full discovery of the [[glory]] of [[God]], would overwhelm even [[Moses]] himself. Man is mean, and unworthy of it; weak, and could not bear it; guilty, and could not but dread it. The merciful display which is made in [[Jesus Christ|Christ Jesus]], alone can be borne by us. The [[Lord]] granted that which would abundantly satisfy. [[God]]'s goodness is his glory; and he will have us to know him by the [[glory]] of his [[mercy]], more than by the [[glory]] of his majesty. Upon the rock there was a fit place for [[Moses]] to view the goodness and [[glory]] of [[God]]. The rock in Horeb was typical of [[Christ|Jesus Christ]] the Rock; the Rock of refuge, [[salvation]], and strength. Happy are they who stand upon this Rock. The cleft may be an emblem of [[Christ]], as smitten, crucified, wounded, and slain. What follows, denotes the imperfect knowledge of [[God]] in the present state, even as revealed in Christ; for this, when compared with the heavenly sight of him. is but like seeing a man that is gone by, whose back only is to be seen. [[God]] in [[Christ]], as he is, even the fullest and brightest displays of his glory, grace, and goodness, are reserved to another state.
----
'''Chapter''' 34
''Chapter Outline''
The tables of the law renewed.
(1-4)
The name of the [[Lord]] proclaimed, The entreaty of [[Moses]].
(5-9)
[[God]]'s covenant.
(10-17)
The festivals.
(18-27)
The vail of [[Moses]].
(28-35)
'''Verses''' 1-4
When [[God]] made man in his own image, the moral law was written in his heart, by the finger of [[God]], without outward means. But since the covenant then made with man was broken, the [[Lord]] has used the ministry of men, both in writing the law in the Scriptures, and in writing it in the heart. When [[God]] was reconciled to the [[Israelites]], he ordered the tables to be renewed, and wrote his law in them. Even under the [[gospel]] of [[peace]] by [[Christ]], the moral law continues to bind [[believer]]s. Though [[Christ|Jesus Christ]] has redeemed us from the curse of the law, yet not from the commands of it. The first and the best evidence of the [[pardon]] of [[sin]], and [[peace]] with [[God]], is the writing the law in the heart.
'''Verses''' 5-9
The [[Lord]] descended by some open token of his presence and manifestation of his [[glory]] in a cloud, and thence proclaimed his NAME; that is, the perfections and character which are denoted by the name JEHOVAH. The [[Lord]] [[God]] is merciful; ready to forgive the sinner, and to relieve the needy. Gracious; kind, and ready to bestow undeserved benefits. Long-suffering; slow to anger, giving time for repentance, only punishing when it is needful. He is abundant in goodness and truth; even sinners receive the riches of his bounty abundantly, though they abuse them. All he reveals is infallible truth, all he promises is in faithfulness. Keeping [[mercy]] for thousands; he continually shows [[mercy]] to sinners, and has treasures, which cannot be exhausted, to the end of time. Forgiving iniquity, and transgression, and sin; his [[mercy]] and goodness reach to the full and free [[forgiveness]] of sin. And will by no means clear the guilty; the [[holiness]] and justice of [[God]] are part of his goodness and [[love]] towards all his creatures. In [[Christ]]'s sufferings, the [[Divine]] [[holiness]] and justice are fully shown, and the evil of [[sin]] is made known. [[God]]'s forgiving [[mercy]] is always attended by his converting, sanctifying grace. None are [[pardon]] ed but those who repent and forsake the allowed practice of every sin; nor shall any escape, who abuse, neglect, or despise this great [[salvation]]. [[Moses]] bowed down, and worshipped reverently. Every perfection in the name of [[God]], the [[believer]] may plead with Him for the [[forgiveness]] of his sins, the making holy of his heart, and the enlargement of the [[Redeemer]]'s kingdom.
'''Verses''' 10-17
The [[Israelites]] are commanded to destroy every monument of [[idolatry]], however curious or costly; to refuse all alliance, friendship, or [[marriage]] with idolaters, and all idolatrous feasts; and they were reminded not with idolaters, and all idolatrous feats; and they were reminded not to repeat the crime of making molten images. Jealously is called the rage of a man, Pr 6:34; but in [[God]] it is holy and just displeasure. Those cannot [[worship]] [[God]] aright, who do not [[worship]] him only.
'''Verses''' 18-27
Once a week they must rest, even in ploughing time, and in harvest. All worldly business must give way to that holy rest; even harvest work will prosper the better, for the religious observance of the sabbath day in harvest time. We must show that we prefer our communion with [[God]], and our duty to him, before the business or the [[joy]] of harvest. Thrice a year they must appear before the [[Lord]] [[God]], the [[God]] of [[Israel]]. [[Canaan]] was a desirable land, and the neighbouring nations were greedy; yet [[God]] says, They shall not desire it. Let us check all sinful desires against [[God]] and his glory, in our hearts, and then [[trust]] him to check all sinful desires in the hearts of others against us. The way of duty is the way of safety. Those who venture for him never lose by him. Three feasts are here mentioned: 1. The Passover, in remembrance of the deliverance out of [[Egypt]]. 2. The feast of weeks, or the feast of Pentecost; added to it is the law of the first-fruits. 3. The feast of in-gathering, or the feast of Tabernacles. [[Moses]] is to write these words, that the people might know them better. We can never be enough thankful to [[God]] for the written word. [[God]] would make a covenant with [[Israel]], in [[Moses]] as a mediator. Thus the covenant of [[grace]] is made with [[believer]]s through [[Christ]].
'''Verses''' 28-35
Near and spiritual communion with [[God]] improves the graces of a renewed and holy character. Serious [[godliness]] puts a lustre upon a man's countenance, such as commands esteem and affection. The vail which [[Moses]] put on, marked the obscurity of that dispensation, compared with the [[gospel]] dispensation of the New Testament. It was also an emblem of the natural vail on the hearts of men respecting spiritual things. Also the vail that was and is upon the nation of [[Israel]], which can only be taken away by the [[Spirit]] of the [[Lord]] showing to them [[Christ]], as the end of the law for righteousness to every one that believeth. Fear and unbelief would put the vail before us, they would hinder our free approach to the [[mercy]]-seat above. We should spread our wants, temporal and spiritual, fully before our heavenly Father; we should tell him our hinderances, struggles, trails, and temptations; we should acknowledge our offences.
----
'''Chapter''' 35
''Chapter Outline''
The sabbath to be observed.
(1-3)
The free gifts for the tabernacle.
(4-19)
The readiness of the people in general.
(20-29)
Bezaleel and Aholiab called to the work.
(30-35)
'''Verses''' 1-3
The mild and easy yoke of [[Christ|Jesus Christ]] has made our sabbath duties more delightful, and our sabbath restraints less irksome, than those of the [[Jews]]; but we are the more guilty by neglecting them. Surely [[God]]'s wisdom in giving us the sabbath, with all the [[mercy]] of its purposes, are sinfully disregarded. Is it nothing to pour contempt upon the blessed day, which a bounteous [[God]] has given to us for our growth in [[grace]] with the [[church]] below, and to prepare us for happiness with the [[church]] above?
'''Verses''' 4-19
The tabernacle was to be dedicated to the honour of [[God]], and used in his service; and therefore what was brought for it, was an offering to the [[Lord]]. The rule is, Whosoever is of a willing heart, let him bring. All that were skilful must work. [[God]] dispenses his gifts; and as every man hath received, so he must minister, 1Pe 4:10. Those that were rich, must bring in materials to work on; those that were skilful, must serve the tabernacle with their skill: as they needed one another, so the tabernacle needed them both, 1Co 12:7-21.
'''Verses''' 20-29
Without a willing mind, costly offerings would be abhorred; with it, the smallest will be accepted. Our hearts are willing, when we cheerfully assist in promoting the cause of [[God]]. Those who are diligent and contented in employments considered mean, are as much accepted of [[God]] as those engaged in splendid services. The women who spun the goats' hair were wise-hearted, because they did it heartily to the [[Lord]]. Thus the labourer, mechanic, or servant who attends to his work in the [[faith]] and [[fear]] of [[God]], may be as wise, for his place, as the most useful minister, and he equally accepted of the [[Lord]]. Our wisdom and duty consist in giving [[God]] the [[glory]] and use of our talents, be they many or few.
'''Verses''' 30-35
Here is the [[Divine]] appointment of the master-workmen, that there might be no strife for the office, and that all who were employed in the work might take direction from, and give account to them. Those whom [[God]] called by name to his service, he filled with the [[Spirit]] of [[God]]. Skill, even in worldly employments, is [[God]]'s gift, and comes from above. But many are ready enough in cutting out work for other people, and can tell what this man or that man should do; but the burdens they bind on others, they themselves will not touch with one of their fingers. Such will fall under the character of slothful servants. These men were not only to devise and to work themselves, but they were to teach others. Those that rule should teach; and those to whom [[God]] has given knowledge, should be willing to make it known for the benefit of others.
----
'''Chapter''' 36
The making of the tabernacle, The liberality of the people restrained.
--The readiness and zeal with which these builders set about their work, the exactness with which they performed it, and the faithfulness with which they objected to receive more contributions, are worthy of our imitation. Thus should we serve [[God]], and our superiors also, in all things lawful. Thus should all who are in public trusts abhor filthy lucre, and avoid all occasions and [[temptations]] to covetousness. Where have we the representation of [[God]]'s [[love]] towards us, that we by love dwell in him and he in us, save in Emmanuel? Mt 1:23. This is the sum of the ministry of reconciliation, 2Co 5:18, 19. This was the design of the "tabernacle of witness," a visible testimony of the [[love]] of [[God]] to the race of men, however they were fallen from their first state. And this [[love]] was shown by [[Christ]]'s taking up his abode on earth; by the Word being made flesh, Joh 1:14, wherein, as the original expresses it, he did tabernacle among us.
----
'''Chapter''' 37
The making of the ark, and the furniture of the tabernacle.
--In the furniture of the tabernacle were emblems of a spiritual and acceptable service. The incense represented the [[prayer]]s of the saints. The sacrifice of the alter represented the Lamb of [[God]] that taketh away the sins of the world. The golden pot with manna, or bread from heaven, the flesh of [[Jesus]] [[Christ]], which he gave for the life of the world. The candlestick, with its lights, the teaching and enlightening of the Holy Spirit. The shew-bread represented that provision for those who hunger and thirst after righteousness, which the [[gospel]], the ordinances and the sacraments of the house of [[prayer]], abundantly bestow. The exactness of the workmen to their rule, should be followed by us; seeking for the influences of the [[Holy Spirit]], that we may [[rejoice]] in and glorify [[God]] while in this world, and at length be with him for ever.
----
'''Chapter''' 38
''Chapter Outline''
The brazen altar and laver.
(1-8)
The court.
(9-20)
The offerings of the people.
(21-31)
'''Verses''' 1-8
In all ages of the [[church]] there have been some persons more devoted to [[God]], more constant in their attendance upon his ordinances, and more willing to part even with lawful things, for his sake, than others. Some women, devoted to [[God]] and zealous for the tabernacle worship, expressed zeal by parting with their mirrors, which were polished plates of brass. Before the invention of looking-glasses, these served the same purposes. (Ex 38:9-20)
'''Verses''' 9-20
The walls of the court being of curtains only, intimated that the state of the Jewish [[church]] itself was movable and changeable; and in due time to be taken down and folded up, when the place of the tent should be enlarged, and its cords lengthened, to make room for the Gentile world.
'''Verses''' 21-31
The foundation of massy pieces of silver showed the solidity and purity of the truth upon which the [[church]] is founded. Let us regard the [[Lord]] [[Jesus Christ|Jesus Christ]] while reading of the furniture of the tabernacle. While looking at the altar of burnt-offering, let us see [[Jesus]]. In him, his righteousness, and [[salvation]], is a full and sufficient offering for sin. In the laver of regeneration, by his [[Holy Spirit]], let our souls be washed, and they shall be clean; and as the people offered willingly, so may our souls be made willing. Let us be ready to part with any thing, and count all but loss to win [[Christ]].
----
'''Chapter''' 39
''Chapter Outline''
The priests' garments.
(1-31)
The tabernacle completed.
(32-43)
'''Verses''' 1-31
The priests' garments were rich and splendid. The [[church]] in its infancy was thus taught by shadows of good things to come; but the substance is [[Christ]], and the [[grace]] of the [[gospel]]. [[Christ|Jesus Christ]] is our great High Priest. When he undertook the work of our redemption, he put on the clothes of service, he arrayed himself with the gifts and graces of the [[Spirit]], girded himself with resolution to go through the undertaking, took charge of all [[God]]'s spiritual [[Israel]], laid them near his heart, engraved them on the palms of his hands, and presented them to his Father. And he crowned himself with [[holiness]] to the [[Lord]], consecrating his whole undertaking to the honour of his Father's [[holiness]]. True [[believer]]s are spiritual priests. The clean linen with which all their clothes of service must be made, is the righteousness of saints, Re 19:8.
'''Verses''' 32-43
The tabernacle was a type or emblem of [[Jesus]] [[Christ]]. As the Most High dwelt visibly within the sanctuary, even on the ark, so did he reside in the human nature and tabernacle of his dear Son; in [[Christ|Jesus Christ]] dwelt all the fulness of the Godhead bodily, Col 2:9. The tabernacle was a symbol of every real [[Christian]]. In the soul of every true follower of the [[Saviour]] the Father dwells, the object of his worship, and the author of his blessings. The tabernacle also typified the [[church]] of the [[Redeemer]]. The meanest and the mightiest are alike dear to the Father's love, freely exercised through [[faith]] in [[Christ]]. The tabernacle was a type and emblem of the heavenly temple, Re 21:3. What, then, will be the splendour of His appearance, when the cloud shall be withdrawn, and his faithful worshippers shall see him as he is!
----
'''Chapter''' 40
''Chapter Outline''
The tabernacle is to be set up, [[Aaron]] and his sons to be sanctified.
(1-15)
[[Moses]] performs all as directed.
(16-33)
The [[glory]] of the [[Lord]] fills the tabernacle.
(34-38)
'''Verses''' 1-15
When a new year begins, we should seek to serve [[God]] better than the year before. In half a year the tabernacle was completed. When the hearts of numbers are earnest in a good cause, much may be done in a short time; and when the [[commandments]] of [[God]] are continually attended to, as the rule of working, all will be done well. The high-priesthood was in the family of [[Aaron]] till [[Christ|Jesus Christ]] came, and in Him, the substance of all these shadows, it continues for ever.
'''Verses''' 16-33
When the tabernacle and the furniture of it were prepared, they did not put off rearing it till they came to Canaan; but, in obedience to the will of [[God]], they set it up in the midst of their camp. Those who are unsettled in the world, must not think that this will excuse want of [[religion]]; as if it were enough to begin to serve [[God]] when they begin to be settled in the world. No; a tabernacle for [[God]] is very needful, even in a wilderness, especially as we may be in another [[world]] before we come to fix in this. And we may justly [[fear]] lest we should deceive ourselves with a form of [[godliness]]. The thought that so few entered Canaan, should warn young persons especially, not to put off the care of their souls.
'''Verses''' 34-38
The cloud covered the tabernacle even in the clearest day; it was not a cloud which the sun scatters. This cloud was a token of [[God]]'s presence to be seen day and night, by all [[Israel]], that they might never again question, Is the [[Lord]] among us, or is he not? It guided the camp of [[Israel]] through the wilderness. While the cloud rested on the tabernacle, they rested; when it removed, they followed it. The glory of the [[Lord]] filled the tabernacle. In light and fire the Shechinah made itself visible: [[God]] is Light; our [[God]] is a consuming Fire. Yet so dazzling was the light, and so dreadful the fire, that [[Moses]] was not able to enter into the tent of the congregation, till the splendour was abated. But what [[Moses]] could not do, our [[Lord]] [[Jesus]] has done, whom [[God]] caused to draw near; and who has invited us to come boldly, even to the [[mercy]]-seat. Being taught by the [[Holy Spirit]] to follow the example of [[Christ]], as well as to depend upon him, to attend his ordinances, and obey his precepts, we shall be kept from losing our way, and be led in the midst of the paths of judgment, till we come to heaven, the habitation of his [[holiness]]. BLESSED BE GOD FOR JESUS CHRIST!
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'''Exodus'''
The Book of Exodus relates the forming of the [[children]] of [[Israel]] into a [[church]] and a nation. We have hitherto seen true [[religion]] shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies "the departure;" the chief event therein recorded is the departure of [[Israel]] from [[Egypt]] and [[Egypt]]ian bondage; it plainly points out the fulfilling of several promises and prophecies to [[Abraham]] respecting his seed, and shadows forth the state of the [[church]], in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.
----
'''Chapter''' 1
''Chapter Outline''
The [[children]] of [[Israel]] increase in [[Egypt]] after the [[death]] of [[Joseph]].
(8-14)
They are oppressed, but multiply exceedingly.
(1-7)
The men-children destroyed.
(15-22)
'''Verses''' 1-7
During more than 200 years, while [[Abraham]], [[Isaac]], and [[Jacob]] lived at liberty, the Hebrews increased slowly; only about seventy persons went down into [[Egypt]]. There, in about the same number of years, though under cruel bondage, they became a large nation. This wonderful increase was according to the promise long before made unto the fathers. Though the performance of [[God]]'s promises is sometimes slow, it is always sure.
'''Verses''' 8-14
The land of [[Egypt]] became to [[Israel]] a house of bondage. The place where we have been happy, may soon become the place of our affliction; and that may prove the greatest cross to us, of which we said, This same shall comfort us. Cease from man, and say not of any place on this side heaven, This is my rest. All that knew [[Joseph]], loved him, and were kind to his brethren for his sake; but the best and most useful services a man does to others, are soon forgotten after his death. Our great care should be, to serve [[God]], and to please him who is not unrighteous, whatever men are, to forget our work and labour of love. The offence of [[Israel]] is, that he prospers. There is no sight more hateful to a wicked man than the prosperity of the righteous. The [[Egyptians]] feared lest the [[children]] of [[Israel]] should join their enemies, and get them up out of the land. Wickedness is ever cowardly and unjust; it makes a man fear, where no [[fear]] is, and flee, when no one pursues him. And human wisdom often is foolishness, and very sinful. [[God]]'s people had task-masters set over them, not only to burden them, but to afflict them with their burdens. They not only made them serve for [[Pharaoh]]'s profit, but so that their lives became bitter. The [[Israelites]] wonderfully increased. [[Christianity]] spread most when it was persecuted: the blood of the martyrs was the seed of the [[church]]. They that take counsel against the [[Lord]] and his [[Israel]], do but imagine a vain thing, and create greater vexation to themselves.
'''Verses''' 15-22
The [[Egyptians]] tried to destroy [[Israel]] by the murder of their children. The enmity that is in the seed of the serpent, against the Seed of the woman, makes men forget all pity. It is plain that the Hebrews were now under an uncommon blessing. And we see that the services done for [[God]]'s [[Israel]] are often repaid in kind. [[Pharaoh]] gave orders to drown all the male [[children]] of the Hebrews. The enemy who, by [[Pharaoh]], attempted to destroy the [[church]] in this its infant state, is busy to stifle the rise of serious reflections in the [[heart]] of man. Let those who would escape, be afraid of sinning, and cry directly and fervently to the [[Lord]] for assistance.
----
'''Chapter''' 2
''Chapter Outline''
[[Moses]] is born, and exposed on the river.
(1-4)
He is found, and brought up by [[Pharaoh]]'s daughter.
(5-10)
[[Moses]] slays an [[Egypt]]ian, and flees to Midian.
(11-15)
[[Moses]] marries the daughter of Jethro.
(16-22)
[[God]] hears the [[Israelites]].
(23-25)
'''Verses''' 1-4
Observe the order of Providence: just at the time when [[Pharaoh]]'s cruelty rose to its height by ordering the Hebrew [[children]] to be drowned, the deliverer was born. When men are contriving the ruin of the [[church]], [[God]] is preparing for its [[salvation]]. The parents of [[Moses]] saw he was a goodly child. A lively [[faith]] can take encouragement from the least hint of the [[Divine]] favour. It is said, Heb 11:23, that the parents of [[Moses]] hid him by faith; they had the promise that [[Israel]] should be preserved, which they relied upon. Faith in [[God]]'s promise quickens to the use of lawful means for obtaining [[mercy]]. Duty is ours, events are [[God]]'s. Faith in [[God]] will set us above the [[fear]] of man. At three months' end, when they could not hide the infant any longer, they put him in an ark of bulrushes by the river's brink, and set his sister to watch. And if the weak affection of a mother were thus careful, what shall we think of Him, whose love, whose compassion is, as himself, boundless. [[Moses]] never had a stronger protection about him, no, not when all the [[Israelites]] were round his tent in the wilderness, than now, when he lay alone, a helpless babe upon the waves. No water, no [[Egypt]]ian can hurt him. When we seem most neglected and forlorn, [[God]] is most present with us.
'''Verses''' 5-10
Come, see the place where that great man, [[Moses]], lay, when he was a little child; it was in a bulrush basket by the river's side. Had he been left there long, he must have perished. But Providence brings [[Pharaoh]]'s daughter to the place where this poor forlorn infant lay, and inclines her [[heart]] to pity it, which she dares do, when none else durst. [[God]]'s care of us in our infancy ought to be often mentioned by us to his praise. [[Pharaoh]] cruelly sought to destroy [[Israel]], but his own daughter had pity on a Hebrew child, and not only so, but, without knowing it, preserved [[Israel]]'s deliverer, and provided [[Moses]] with a good nurse, even his own mother. That he should have a Hebrew nurse, the sister of [[Moses]] brought the mother into the place of a nurse. [[Moses]] was treated as the son of Pharoah's daughter. Many who, by their birth, are obscure and poor, by surprising events of Providence, are raised high in the world, to make men know that [[God]] rules.
'''Verses''' 11-15
[[Moses]] boldly owned the cause of [[God]]'s people. It is plain from Heb 11. that this was done in faith, with the full purpose of leaving the honours, wealth, and pleasures of his rank among the [[Egyptians]]. By the [[grace]] of [[God]] he was a partaker of [[faith]] in [[Christ]], which overcomes the world. He was willing, not only to risk all, but to suffer for his sake; being assured that [[Israel]] were the people of [[God]]. By special warrant from Heaven, which makes no rule for other cases, [[Moses]] slew an [[Egypt]]ian, and rescued an oppressed [[Israelites]]. Also, he tried to end a dispute between two Hebrews. The reproof [[Moses]] gave, may still be of use. May we not apply it to disputants, who, by their fierce debates, divide and weaken the [[Christian]] [[church]]? They forget that they are brethren. He that did wrong quarreled with [[Moses]]. It is a sign of guilt to be angry at reproof. Men know not what they do, nor what enemies they are to themselves, when they resist and despise faithful reproofs and reprovers. [[Moses]] might have said, if this be the spirit of the Hebrews, I will go to court again, and be the son of [[Pharaoh]]'s daughter. But we must take heed of being set against the ways and people of [[God]], by the follies and peevishness of some persons that profess [[religion]]. [[Moses]] was obliged to flee into the land of Midian. [[God]] ordered this for wise and holy ends.
'''Verses''' 16-22
[[Moses]] found shelter in Midian. He was ready to help Reuel's daughters to water their flocks, although bred in learning and at court. [[Moses]] loved to be doing justice, and to act in defence of such as he saw injured, which every man ought to do, as far as it is in his power. He loved to be doing good; wherever the providence of [[God]] casts us, we should desire and try to be useful; and when we cannot do the good we would, we must be ready to do the good we can. [[Moses]] commended himself to the prince of Midian; who married one of his daughters to [[Moses]], by whom he had a son, called Gershom, "a stranger there," that he might keep in remembrance the land in which he had been a stranger.
'''Verses''' 23-25
The [[Israelites]]' bondage in [[Egypt]] continued, though the murdering of their infants did not continue. Sometimes the [[Lord]] suffers the rod of the wicked to lie very long and very heavy on the lot of the righteous. At last they began to think of [[God]] under their troubles. It is a sign that the [[Lord]] is coming towards us with deliverance, when he inclines and enables us to cry to him for it. [[God]] heard their groaning; he made it to appear that he took notice of their complaints. He remembered his covenant, of which he is ever mindful. He considered this, and not any merit of theirs. He looked upon the [[children]] of [[Israel]]. [[Moses]] looked upon them, and pitied them; but now [[God]] looked upon them, and helped them. He had respect unto them. His eyes are now fixed upon [[Israel]], to show himself in their behalf. [[God]] is ever thus, a very present help in trouble. Take courage then, ye who, conscious of guilt and thraldom, are looking to Him for deliverance. [[God]] in [[Jesus Christ|Christ Jesus]] is also looking upon you. A call of [[love]] is joined with a promise of the [[Redeemer]]. Come unto me, all ye that labour and are heavy laden, and I will give you rest, Mt 11:28.
----
'''Chapter''' 3
''Chapter Outline''
[[God]] appears to [[Moses]] in a burning bush.
(1-6)
[[God]] sends [[Moses]] to deliver [[Israel]].
(7-10)
The name [[Jehovah]].
(11-15)
The deliverance of the [[Israelites]] promised.
(16-22)
'''Verses''' 1-6
The years of the life of [[Moses]] are divided into three forties; the first forty he spent as a prince in [[Pharaoh]]'s court, the second as a shepherd in Midian, the third as a king in Jeshurun. How changeable is the life of man! The first appearance of [[God]] to [[Moses]], found him tending sheep. This seems a poor employment for a man of his parts and education, yet he rests satisfied with it; and thus learns meekness and contentment, for which he is more noted in sacred writ, than for all his learning. [[Satan]] loves to find us idle; [[God]] is pleased when he finds us employed. Being alone, is a good friend to our communion with [[God]]. To his great surprise, [[Moses]] saw a bush burning without fire to kindle it. The bush burned, and yet did not burn away; an emblem of the [[church]] in bondage in [[Egypt]]. And it fitly reminds us of the [[church]] in every age, under its severest persecutions kept by the presence of [[God]] from being destroyed. Fire is an emblem, in Scripture, of the Divine [[holiness]] and justice, also of the afflictions and trials with which [[God]] proves and purifies his people, and even of that baptism of the Holy Ghost, by which sinful affections are consumed, and the soul changed into the [[Divine]] nature and image. [[God]] gave [[Moses]] a gracious call, to which he returned a ready answer. Those that would have communion with [[God]], must attend upon him in the ordinances wherein he is pleased to manifest himself and his glory, though it be in a bush. Putting off the shoe was a token of respect and submission. We ought to draw nigh to [[God]] with a solemn pause and preparation, carefully avoiding every thing that looks light and rude, and unbecoming his service. [[God]] does not say, I was the [[God]] of [[Abraham]], [[Isaac]], and [[Jacob]], but I am. The patriarchs still live, so many years after their bodies have been in the grave. No length of time can separate the souls of the just from their Maker. By this, [[God]] instructed [[Moses]] as to another world, and strengthened his belief of a future state. Thus it is interpreted by our [[Lord]] [[Jesus]], who, from hence, proves that the dead are raised, Lu 20:37. [[Moses]] hid his face, as if both ashamed and afraid to look upon [[God]]. The more we see of [[God]], and his grace, and covenant love, the more cause we shall see to [[worship]] him with reverence and godly fear.
'''Verses''' 7-10
[[God]] notices the afflictions of [[Israel]]. Their sorrows; even the secret sorrows of [[God]]'s people are known to him. Their cry; [[God]] hears the cries of his afflicted people. The oppression they endured; the highest and greatest of their oppressors are not above him. [[God]] promises speedy deliverance by methods out of the common ways of providence. Those whom [[God]], by his grace, delivers out of a spiritual [[Egypt]], he will bring to a heavenly Canaan. (Ex 3:11-15)
'''Verses''' 11-15
Formerly [[Moses]] thought himself able to deliver [[Israel]], and set himself to the work too hastily. Now, when the fittest person on earth for it, he knows his own weakness. This was the effect of more knowledge of [[God]] and of himself. Formerly, self-confidence mingled with strong [[faith]] and great zeal, now sinful distrust of [[God]] crept in under the garb of humility; so defective are the strongest graces and the best duties of the most eminent saints. But all objections are answered in, Certainly I will be with thee. That is enough. Two names [[God]] would now be known by. A name that denotes what he is in himself, I AM THAT I AM. This explains his name [[Jehovah]], and signifies, 1. That he is self-existent: he has his being of himself. 2. That he is eternal and unchangeable, and always the same, yesterday, to-day, and for ever. 3. That he is incomprehensible; we cannot by searching find him out: this name checks all bold and curious inquiries concerning [[God]]. 4. That he is faithful and true to all his promises, unchangeable in his word as well as in his nature; let [[Israel]] know this, I AM hath sent me unto you. I am, and there is none else besides me. All else have their being from [[God]], and are wholly dependent upon him. Also, here is a name that denotes what [[God]] is to his people. The [[Lord]] [[God]] of your fathers sent me unto you. [[Moses]] must revive among them the [[religion]] of their fathers, which was almost lost; and then they might expect the speedy performance of the promises made unto their fathers.
'''Verses''' 16-22
[[Moses]]' success with the elders of [[Israel]] would be good. [[God]], who, by his grace, inclines the heart, and opens the ear, could say beforehand, They shall hearken to thy voice; for he would make them willing in this day of power. As to [[Pharaoh]], [[Moses]] is here told that petitions and persuasions, and humble complaints, would not prevail with him; nor a mighty hand stretched out in signs and wonders. But those will certainly be broken by the power of [[God]]'s hand, who will not bow to the power of his word. [[Pharaoh]]'s people should furnish [[Israel]] with riches at their departure. In [[Pharaoh]]'s tyranny and [[Israel]]'s oppression, we see the miserable, abject state of sinners. However galling the yoke, they drudge on till the [[Lord]] sends redemption. With the invitations of the [[gospel]], [[God]] sends the teaching of his Spirit. Thus are men made willing to seek and to strive for deliverance. [[Satan]] loses his power to hold them, they come forth with all they have and are, and apply all to the [[glory]] of [[God]] and the service of his [[church]].
----
'''Chapter''' 4
''Chapter Outline''
[[God]] gives [[Moses]] power to work [[miracle]]s.
(1-9)
[[Moses]] is loth to be sent, [[Aaron]] is to assist him.
(10-17)
[[Moses]] leaves Midian, [[God]]'s message to [[Pharaoh]].
(18-23)
[[God]]'s displeasure against [[Moses]], [[Aaron]] meets him, The people believe them.
(24-31)
'''Verses''' 1-9
[[Moses]] objects, that the people would not take his word, unless he showed them some sign. [[God]] gives him power to work [[miracle]]s. But those who are now employed to deliver [[God]]'s messages to men, need not the power to work [[miracle]]s: their character and their doctrines are to be tried by that word of [[God]] to which they appeal. These [[miracle]]s especially referred to the [[miracle]]s of the [[Lord]] [[Jesus]] [[Christ]]. It belonged to Him only, to cast the power of the devil out of the soul, and to heal the soul of the leprosy of sin; and so it was for Him first to cast the devil out of the body, and to heal the leprosy of the body.
'''Verses''' 10-17
[[Moses]] continued backward to the work [[God]] designed him for; there was much of cowardice, slothfulness, and unbelief in him. We must not judge of men by the readiness of their discourse. A great deal of wisdom and true worth may be with a slow tongue. [[God]] sometimes makes choice of those as his messengers, who have the least of the advantages of art or nature, that his [[grace]] in them may appear the more glorious. [[Christ]]'s disciples were no orators, till the [[Holy Spirit]] made them such. [[God]] condescends to answer the excuse of [[Moses]]. Even self-diffidence, when it hinders us from duty, or clogs us in duty, is very displeasing to the [[Lord]]. But while we blame [[Moses]] for shrinking from this dangerous service, let us ask our own hearts if we are not neglecting duties more easy, and less perilous. The tongue of [[Aaron]], with the head and heart of [[Moses]], would make one completely fit for this errand. [[God]] promises, I will be with thy mouth, and with his mouth. Even [[Aaron]], who could speak well, yet could not speak to purpose, unless [[God]] gave constant teaching and help; for without the constant aid of [[Divine]] grace, the best gifts will fail.
'''Verses''' 18-23
After [[God]] had appeared in the bush, he often spake to [[Moses]]. [[Pharaoh]] had hardened his own [[heart]] against the groans and cries of the oppressed [[Israelites]]; and now [[God]], in the way of righteous judgment, hardens his [[heart]] against the teaching of the [[miracle]]s, and the terror of the plagues. But whether [[Pharaoh]] will hear, or whether he will forbear, [[Moses]] must tell him, Thus saith the [[Lord]]. He must demand a discharge for [[Israel]], Let my son go; not only my servant, whom thou hast no right to detain, but my son. It is my son that serves me, and therefore must be spared, must be pleaded for. In case of refusal I will slay thy son, even thy first-born. As men deal with [[God]]'s people, let them expect so to be dealt with.
'''Verses''' 24-31
[[God]] met [[Moses]] in anger. The [[Lord]] threatened him with [[death]] or sent sickness upon him, as the punishment of his having neglected to circumcise his son. When [[God]] discovers to us what is amiss in our lives, we must give all diligence to amend it speedily. This is the voice of every rod; it calls us to return to Him that smites us. [[God]] sent [[Aaron]] to meet [[Moses]]. The more they saw of [[God]]'s bringing them together, the more pleasant their interview was. The elders of [[Israel]] met them in faith, and were ready to obey them. It often happens, that less difficulty is found than was expected, in such undertakings as are according to the will of [[God]], and for his glory. Let us but arise and try at our proper work, the [[Lord]] will be with us and prosper us. If [[Israel]] welcomed the tidings of their deliverance, and worshipped the [[Lord]], how should we welcome the glad tidings of redemption, embrace it in faith, and adore the [[Redeemer]]!
----
'''Chapter''' 5
''Chapter Outline''
[[Pharaoh]]'s displeasure, He increases the tasks of the [[Israelites]].
(1-9)
The sufferings of the [[Israelites]], [[Moses]]' complaint to [[God]].
(10-23)
'''Verses''' 1-9
[[God]] will own his people, though poor and despised, and will find a time to plead their cause. [[Pharaoh]] treated all he had heard with contempt. He had no knowledge of [[Jehovah]], no [[fear]] of him, no [[love]] to him, and therefore refused to obey him. Thus [[Pharaoh]]'s pride, ambition, covetousness, and political knowledge, hardened him to his own destruction. What [[Moses]] and [[Aaron]] ask is very reasonable, only to go three days' journey into the desert, and that on a good errand. We will sacrifice unto the [[Lord]] our [[God]]. [[Pharaoh]] was very unreasonable, in saying that the people were idle, and therefore talked of going to sacrifice. He thus misrepresents them, that he might have a pretence to add to their burdens. To this day we find many who are more disposed to find fault with their neighbours, for spending in the service of [[God]] a few hours spared from their wordly business, than to blame others, who give twice the time to sinful pleasures. [[Pharaoh]]'s command was barbarous. [[Moses]] and [[Aaron]] themselves must get to the burdens. Persecutors take pleasure in putting contempt and hardship upon ministers. The usual tale of bricks must be made, without the usual allowance of straw to mix with the clay. Thus more work was to be laid upon the men, which, if they performed, they would be broken with labour; and if not, they would be punished.
'''Verses''' 10-23
The [[Egypt]]ian task-masters were very severe. See what need we have to pray that we may be delivered from wicked men. The head-workmen justly complained to [[Pharaoh]]: but he taunted them. The malice of [[Satan]] has often represented the service and [[worship]] of [[God]], as fit employment only for those who have nothing else to do, and the business only of the idle; whereas, it is the duty of those who are most busy in the world. Those who are diligent in doing sacrifice to the [[Lord]], will, before [[God]], escape the doom of the slothful servant, though with men they do not. The [[Israelites]] should have humbled themselves before [[God]], and have taken to themselves the shame of their sin; but instead of that, they quarrel with those who were to be their deliverers. [[Moses]] returned to the [[Lord]]. He knew that what he had said and done, was by [[God]]'s direction; and therefore appeals to him. When we find ourselves at any time perplexed in the way of our duty, we ought to go to [[God]], and lay open our case before him by fervent [[prayer]]. Disappointments in our work must not drive us from our [[God]], but still we must ponder why they are sent.
----
'''Chapter''' 6
''Chapter Outline''
[[God]] renews his promise.
(1-9)
[[Moses]] and [[Aaron]] again sent to [[Pharaoh]].
(10-13)
The parentage of [[Moses]] and [[Aaron]].
(14-30)
'''Verses''' 1-9
We are most likely to prosper in attempts to glorify [[God]], and to be useful to men, when we learn by experience that we can do nothing of ourselves; when our whole dependence is placed on him, and our only expectation is from him. [[Moses]] had been expecting what [[God]] would do; but now he shall see what he will do. [[God]] would now be known by his name [[Jehovah]], that is, a [[God]] performing what he had promised, and finishing his own work. [[God]] intended their happiness: I will take you to me for a people, a peculiar people, and I will be to you a [[God]]. More than this we need not ask, we cannot have, to make us happy. He intended his own glory: Ye shall know that I am the [[Lord]]. These good words, and comfortable words, should have revived the drooping [[Israelites]], and have made them forget their misery; but they were so taken up with their troubles, that they did not heed [[God]]'s promises. By indulging discontent and fretfulness, we deprive ourselves of the comfort we might have, both from [[God]]'s word and from his providence, and go comfortless.
'''Verses''' 10-13
The [[faith]] of [[Moses]] was so feeble that he could scarcely be kept to his work. Ready obedience is always according to the strength of our faith. Though our weaknesses ought to humble us, yet they ought not to discourage us from doing our best in any service we have to do for [[God]]. When [[Moses]] repeats his baffled arguments, he is argued with no longer, but [[God]] gives him and [[Aaron]] a charge, both to the [[children]] of [[Israel]], and to [[Pharaoh]]. [[God]]'s authority is sufficient to answer all objections, and binds all to obey, without murmuring or disputing, Php 2:14.
'''Verses''' 14-30
[[Moses]] and [[Aaron]] were [[Israelites]]; raised up unto them of their brethren, as [[Christ|Jesus Christ]] also should be, who was to be the Prophet and Priest, the [[Redeemer]] and Lawgiver of the people of [[Israel]]. [[Moses]] returns to his narrative, and repeats the charge [[God]] had given him to deliver his message to [[Pharaoh]], and his objection against it. Those who have spoken unadvisedly with their lips ought to reflect upon it with regret, as [[Moses]] seems to do here. "Uncircumcised," is used in Scripture to note the unsuitableness there may be in any thing to answer its proper purpose; as the carnal [[heart]] and depraved nature of fallen man are wholly unsuited to the services of [[God]], and to the purposes of his glory. It is profitable to place no confidence in ourselves, all our sufficiency must be in the [[Lord]]. We never can [[trust]] ourselves too little, or our [[God]] too much. I can do nothing by myself, said the apostle, but I can do all things through [[Christ|Jesus Christ]] which strengtheneth me.
----
'''Chapter''' 7
''Chapter Outline''
[[Moses]] and [[Aaron]] encouraged.
(1-7)
The rods turned into serpents, [[Pharaoh]]'s [[heart]] is hardened.
(8-13)
The river is turned into blood, The distress of the [[Egyptians]].
(14-25)
'''Verses''' 1-7
[[God]] glorifies himself. He makes people know that he is [[Jehovah]]. [[Israel]] is made to know it by the performance of his promises to them, and the [[Egyptians]] by the pouring out of his wrath upon them. [[Moses]], as the ambassador of [[Jehovah]], speaking in his name, laid commands upon [[Pharaoh]], denounced threatenings against him, and called for judgments upon him. [[Pharaoh]], proud and great as he was, could not resist. [[Moses]] stood not in awe of [[Pharaoh]], but made him tremble. This seems to be meant in the words, Thou shalt be a god unto [[Pharaoh]]. At length [[Moses]] is delivered from his fears. He makes no more objections, but, being strengthened in faith, goes about his work with courage, and proceeds in it with perseverance.
'''Verses''' 8-13
What men dislike, because it opposes their pride and lusts, they will not be convinced of; but it is easy to cause them to believe things they wish to be true. [[God]] always sends with his word full proofs of its [[Divine]] authority; but when men are bent to disobey, and willing to object, he often permits a snare to be laid wherein they are entangled. The magicians were cheats, trying to copy the real [[miracle]]s of [[Moses]] by secret sleights or jugglings, which to a small extent they succeeded in doing, so as to deceive the bystanders, but they were at length obliged to confess they could not any longer imitate the effects of Divine power. None assist more in the destruction of sinners, than such as resist the truth by amusing men with a counterfeit resemblance of it. [[Satan]] is most to be dreaded when transformed into an angel of light.
'''Verses''' 14-25
Here is the first of the ten plagues, the turning of the water into blood. It was a dreadful plague. The sight of such vast rolling streams of blood could not but strike horror. Nothing is more common than water: so wisely has Providence ordered it, and so kindly, that what is so needful and serviceable to the comfort of human life, should be cheap and almost every where to be had; but now the [[Egyptians]] must either drink blood, or die for thirst. [[Egypt]] was a pleasant land, but the dead fish and blood now rendered it very unpleasant. It was a righteous plague, and justly sent upon the [[Egyptians]]; for Nile, the river of [[Egypt]], was their idol. That creature which we idolize, [[God]] justly takes from us, or makes bitter to us. They had stained the river with the blood of the Hebrews' children, and now [[God]] made that river all blood. Never any thirsted after blood, but sooner or later they had enough of it. It was a significant plague; [[Egypt]] had great dependence upon their river, Zec 14:18; so that in smiting the river, they were warned of the destruction of all the produce of their country. The love of [[Christ|Jesus Christ]] to his disciples changes all their common mercies into spiritual blessings; the [[anger]] of [[God]] towards his enemies, renders their most valued advantages a curse and a misery to them. [[Aaron]] is to summon the plague by smiting the river with his rod. It was done in the sight of [[Pharaoh]] and his attendants, for [[God]]'s true [[miracle]]s were not performed as [[Satan]]'s lying wonders; truth seeks no corners. See the almighty power of [[God]]. Every creature is that to us which he makes it to be water or blood. See what changes we may meet with in the things of this world; what is always vain, may soon become vexatious. See what mischievous work [[sin]] makes. If the things that have been our comforts prove our crosses, we must thank ourselves. It is [[sin]] that turns our waters into blood. The plague continued seven days; and in all that time [[Pharaoh]]'s proud [[heart]] would not let him desire [[Moses]] to pray for the removal of it. Thus the hypocrites in [[heart]] heap up wrath. No wonder that [[God]]'s [[anger]] is not turned away, but that his hand is stretched out still.
----
'''Chapter''' 8
''Chapter Outline''
The plague of frogs.
(1-15)
The plague of lice.
(16-19)
The plague of flies.
(20-32)
'''Verses''' 1-15
[[Pharaoh]] is plagued with frogs; their vast numbers made them sore plagues to the [[Egyptians]]. [[God]] could have plagued [[Egypt]] with lions, or bears, or wolves, or with birds of prey, but he chose to do it by these despicable creatures. [[God]], when he pleases, can arm the smallest parts of the creation against us. He thereby humbled [[Pharaoh]]. They should neither eat, nor drink, nor sleep in quiet; but wherever they were, they should be troubled by the frogs. [[God]]'s curse upon a man will pursue him wherever he goes, and lie heavy upon him whatever he does. [[Pharaoh]] gave way under this plague. He promises that he will let the people go. Those who bid defiance to [[God]] and [[prayer]], first or last, will be made to see their need of both. But when [[Pharaoh]] saw there was respite, he hardened his heart. Till the [[heart]] is renewed by the grace of [[God]], the thoughts made by affliction do not abide; the convictions wear off, and the promises that were given are forgotten. Till the state of the air is changed, what thaws in the sun will freeze again in the shade.
'''Verses''' 16-19
These lice were produced out of the dust of the earth; out of any part of the creation [[God]] can fetch a scourge, with which to correct those who rebel against him. Even the dust of the earth obeys him. These lice were very troublesome, as well as disgraceful to the [[Egyptians]], whose priests were obliged to take much pains that no vermin ever should be found about them. All the plagues inflicted on the [[Egyptians]], had reference to their national crimes, or were rendered particularly severe by their customs. The magicians attempted to imitate it, but they could not. It forced them to confess, This is the finger of [[God]]! The check and restraint put upon us, must needs be from a [[Divine]] power. Sooner or later [[God]] will force even his enemies to acknowledge his own power. [[Pharaoh]], notwithstanding this, was more and more obstinate.
'''Verses''' 20-32
[[Pharaoh]] was early at his false devotions to the river; and shall we be for more sleep and more slumber, when any service to the [[Lord]] is to be done? The [[Egyptians]] and the Hebrews were to be marked in the plague of flies. The [[Lord]] knows them that are his, and will make it appear, perhaps in this world, certainly in the other, that he has set them apart for himself. [[Pharaoh]] unwillingly entered into a treaty with [[Moses]] and [[Aaron]]. He is content they should sacrifice to their [[God]], provided they would do it in the land of [[Egypt]]. But it would be an abomination to [[God]], should they offer the [[Egypt]]ian sacrifices; and it would be an abomination to the [[Egyptians]], should they offer to [[God]] the objects of the [[worship]] of the [[Egyptians]], namely, their calves or oxen. Those who would offer acceptable sacrifice to [[God]], must separate themselves from the wicked and profane. They must also retire from the world. [[Israel]] cannot keep the feast of the [[Lord]], either among the brick-kilns or among the flesh-pots of [[Egypt]]. And they must sacrifice as [[God]] shall command, not otherwise. Though they were in slavery to [[Pharaoh]], yet they must obey [[God]]'s commands. [[Pharaoh]] consents for them to go into the wilderness, provided they do not go so far but that he might fetch them back again. Thus, some sinners, in a pang of conviction, part with their sins, yet are loth they should go very far away; for when the fright is over, they will turn to them again. [[Moses]] promised the removal of this plague. But let not [[Pharaoh]] deal deceitfully any more. Be not deceived; [[God]] is not mocked: if we think to cheat [[God]] by a sham [[Repentance|repentance]] and a false surrender of ourselves to him, we shall put a fatal cheat upon our own souls. [[Pharaoh]] returned to his hardness. Reigning lusts break through the strongest bonds, and make men presume and go from their word. Many seem in earnest, but there is some reserve, some beloved, secret sin. They are unwilling to look upon themselves as in danger of everlasting misery. They will refrain from other sins; they do much, give much, and even punish themselves much. They will leave it off sometimes, and, as it were, let their [[sin]] depart a little way; but will not make up their minds to part with all and follow [[Christ]], bearing the cross. Rather than that, they venture all. They are sorrowful, but depart from [[Christ]], determined to keep the [[world]] at present, and they [[hope]] for some future season, when [[salvation]] may be had without such costly sacrifices; but, at length, the poor sinner is driven away in his wickedness, and left without [[hope]] to lament his folly.
----
'''Chapter''' 9
''Chapter Outline''
The murrain of beasts.
(1-7)
The plague of boils and blains.
(8-12)
The plague of hail threatened.
(13-21)
The plague of hail inflicted.
(22-35)
'''Verses''' 1-7
[[God]] will have [[Israel]] released, [[Pharaoh]] opposes it, and the trial is, whose word shall stand. The hand of the [[Lord]] at once is upon the cattle, many of which, some of all kinds, die by a sort of murrain. This was greatly to the loss of the owners; they had made [[Israel]] poor, and now [[God]] would make them poor. The hand of [[God]] is to be seen, even in the sickness and [[death]] of cattle; for a sparrow falls not to the ground without our Father. None of the [[Israelites]]' cattle should die; the [[Lord]] shall sever. The cattle died. The [[Egyptians]] worshipped their cattle. What we make an idol of, it is just with [[God]] to remove from us. This proud tyrant and cruel oppressor deserved to be made an example by the just Judge of the uniVerse. None who are punished according to what they deserve, can have any just cause to complain. Hardness of heart denotes that state of mind upon which neither threatenings nor promise, neither judgements nor mercies, make any abiding impression. The conscience being stupified, and the [[heart]] filled with pride and presumption, they persist in unbelief and disobedience. This state of mind is also called the stony heart. Very different is the [[heart]] of flesh, the broken and contrite heart. Sinners have none to blame but themselves, for that pride and ungodliness which abuse the bounty and patience of [[God]]. For, however the [[Lord]] hardens the hearts of men, it is always as a punishment of former sins.
'''Verses''' 8-12
When the [[Egyptians]] were not wrought upon by the [[death]] of their cattle, [[God]] sent a plague that seized their own bodies. If lesser judgments do not work, [[God]] will send greater. Sometimes [[God]] shows men their [[sin]] in their punishment. They had oppressed [[Israel]] in the furnaces, and now the ashes of the furnace are made a terror to them. The plague itself was very grievous. The magicians themselves were struck with these boils. Their power was restrained before; but they continued to withstand [[Moses]], and to confirm [[Pharaoh]] in his unbelief, till they were forced to give way. [[Pharaoh]] continued obstinate. He had hardened his own heart, and now [[God]] justly gave him up to his own heart's lusts, permitting [[Satan]] to blind and harden him. If men shut their eyes against the light, it is just with [[God]] to close their eyes. This is the sorest judgment a man can be under out of hell.
'''Verses''' 13-21
[[Moses]] is here ordered to deliver a dreadful message to [[Pharaoh]]. Providence ordered it, that [[Moses]] should have a man of such a fierce and stubborn spirit as this [[Pharaoh]] to deal with; and every thing made it a most signal instance of the power of [[God]] has to humble and bring down the proudest of his enemies. When [[God]]'s justice threatens ruin, his [[mercy]] at the same time shows a way of escape from it. [[God]] not only distinguished between [[Egyptians]] and [[Israelites]], but between some [[Egyptians]] and others. If [[Pharaoh]] will not yield, and so prevent the judgment itself, yet those that will take warning, may take shelter. Some believed the things which were spoken, and they feared, and housed their servants and cattle, and it was their wisdom. Even among the servants of [[Pharaoh]], some trembled at [[God]]'s word; and shall not the sons of [[Israel]] dread it? But others believed not, and left their cattle in the field. Obstinate unbelief is deaf to the fairest warnings, and the wisest counsels, which leaves the blood of those that perish upon their own heads.
'''Verses''' 22-35
Woful havoc this hail made: it killed both men and cattle; the corn above ground was destroyed, and that only preserved which as yet was not come up. The land of Goshen was preserved. [[God]] causes rain or hail on one city and not on another, either in [[mercy]] or in judgment. [[Pharaoh]] humbled himself to [[Moses]]. No man could have spoken better: he owns himself wrong; he owns that the [[Lord]] is righteous; and [[God]] must be justified when he speaks, though he speaks in thunder and lightning. Yet his [[heart]] was hardened all this while. [[Moses]] pleads with [[God]]: though he had reason to think [[Pharaoh]] would repent of his repentance, and he told him so, yet he promises to be his friend. [[Moses]] went out of the city, notwithstanding the hail and lightning which kept [[Pharaoh]] and his servants within doors. Peace with [[God]] makes men thunder-proof. [[Pharaoh]] was frightened by the tremendous judgment; but when that was over, his fair promises were forgotten. Those that are not bettered by judgments and mercies, commonly become worse.
----
'''Chapter''' 10
''Chapter Outline''
The plague of locusts threatened, [[Pharaoh]], moved by his servants, inclines to let the [[Israelites]] go.
(1-11)
The plague of locusts.
(12-20)
The plague of thick darkness.
(21-29)
'''Verses''' 1-11
The plagues of [[Egypt]] show the sinfulness of sin. They warn the children of men not to strive with their Maker. [[Pharaoh]] had pretended to humble himself; but no account was made of it, for he was not sincere therein. The plague of locusts is threatened. This should be much worse than any of that kind which had ever been known. [[Pharaoh]]'s attendants persuade him to come to terms with [[Moses]]. Hereupon [[Pharaoh]] will allow the men to go, falsely pretending that this was all they desired. He swears that they shall not remove their little ones. [[Satan]] does all he can to hinder those that serve [[God]] themselves, from bringing their [[children]] to serve him. He is a sworn enemy to early piety. Whatever would put us from engaging our [[children]] in [[God]]'s service, we have reason to suspect [[Satan]] in it. Nor should the young forget that the [[Lord]]'s counsel is, Remember thy Creator in the days of thy youth; but [[Satan]]'s counsel is, to keep [[children]] in a state of slavery to [[sin]] and to the world. Mark that the great foe of man wishes to retain him by the ties of affection, as [[Pharaoh]] would have taken hostages from the [[Israelites]] for their return, by holding their wives and [[children]] in captivity. [[Satan]] is willing to share our duty and our service with the [[Saviour]], because the [[Saviour]] will not accept those terms.
'''Verses''' 12-20
[[God]] bids [[Moses]] stretch out his hand; locusts came at the call. An army might more easily have been resisted than this host of insects. Who then is able to stand before the great [[God]]? They covered the face of the earth, and ate up the fruit of it. Herbs grow for the service of man; yet when [[God]] pleases, insects shall plunder him, and eat the bread out of his mouth. Let our labour be, not for the habitation and meat thus exposed, but for those which endure to [[eternal life]]. [[Pharaoh]] employs [[Moses]] and [[Aaron]] to pray for him. There are those, who, in distress, seek the help of other people's [[prayer]]s, but have no mind to pray for themselves. They show thereby that they have no true [[love]] to [[God]], nor any delight in communion with him. [[Pharaoh]] desires only that this [[death]] might be taken away, not this sin. He wishes to get rid of the plague of locusts, not the plague of a hard heart, which was more dangerous. An east wind brought the locusts, a west wind carries them off. Whatever point the wind is in, it is fulfilling [[God]]'s word, and turns by his counsel. The wind bloweth where it listeth, as to us; but not so as it respects [[God]]. It was also an argument for their repentance; for by this it appeared that [[God]] is ready to forgive, and swift to show [[mercy]]. If he does this upon the outward tokens of humiliation, what will he do if we are sincere! Oh that this goodness of [[God]] might lead us to repentance! [[Pharaoh]] returned to his resolution again, not to let the people go. Those who have often baffled their convictions, are justly given up to the lusts of their hearts.
'''Verses''' 21-29
The plague of darkness brought upon [[Egypt]] was a dreadful plague. It was darkness which might be felt, so thick were the fogs. It astonished and terrified. It continued three days; six nights in one; so long the most lightsome palaces were dungeons. Now [[Pharaoh]] had time to consider, if he would have improved it. Spiritual darkness is spiritual bondage; while [[Satan]] blinds men's eyes that they see not, he binds their hands and feet, that they work not for [[God]], nor move toward heaven. They sit in darkness. It was righteous with [[God]] thus to punish. The blindness of their minds brought upon them this darkness of the air; never was mind so blinded as [[Pharaoh]]'s, never was air so darkened as [[Egypt]]. Let us dread the consequences of sin; if three days of darkness were so dreadful, what will everlasting darkness be? The [[children]] of [[Israel]], at the same time, had light in their dwellings. We must not think we share in common mercies as a matter of course, and therefore that we owe no thanks to [[God]] for them. It shows the particular favour he bears to his people. Wherever there is an [[Israel]]ite indeed, though in this dark world, there is light, there is a child of light. When [[God]] made this difference between the [[Israelites]] and the [[Egyptians]], who would not have preferred the poor cottage of an [[Israel]]ite to the fine palace of an [[Egypt]]ian? There is a real difference between the house of the wicked, which is under a curse, and the habitation of the just, which is blessed. [[Pharaoh]] renewed the treaty with [[Moses]] and [[Aaron]], and consented they should take their little ones, but would have their cattle left. It is common for sinners to bargain with [[God]] Almighty; thus they try to mock him, but they deceive themselves. The terms of reconciliation with [[God]] are so fixed, that though men dispute them ever so long, they cannot possibly alter them, or bring them lower. We must come to the demand of [[God]]'s will; we cannot expect he should condescend to the terms our lusts would make. With ourselves and our children, we must devote all our worldly possessions to the service of [[God]]; we know not what use he will make of any part of what we have. [[Pharaoh]] broke off the conference abruptly, and resolved to treat no more. Had he forgotten how often he had sent for [[Moses]] to ease him of his plagues? and must he now be bid to come no more? Vain malice! to threaten him with death, who was armed with such power! What will not hardness of heart, and contempt of [[God]]'s word and commandments, bring men to! After this, [[Moses]] came no more till he was sent for. When men drive [[God]]'s word from them, he justly gives them up to their own delusions.
----
'''Chapter''' 11
''Chapter Outline''
[[God]]'s last instructions to [[Moses]] respecting [[Pharaoh]] and the [[Egyptians]].
(1-3)
The [[death]] of the first-born threatened.
(4-10)
'''Verses''' 1-3
A secret revelation was made to [[Moses]] while in the presence of [[Pharaoh]], that he might give warning of the last dreadful judgment, before he went out. This was the last day of the servitude of [[Israel]]; they were about to go away. Their masters, who had abused them in their work, would have sent them away empty; but [[God]] provided that the labourers should not lose their hire, and ordered them to demand it now, at their departure, and it was given to them. [[God]] will right the injured, who in humble silence commit their cause to him; and none are losers at last by patient suffering. The [[Lord]] gave them favour in the sight of the [[Egyptians]], by making it appear how much he favoured them. He also changed the spirit of the [[Egyptians]] toward them, and made them to be pitied of their oppressors. Those that honour [[God]], he will honour.
'''Verses''' 4-10
The [[death]] of all the first-born in [[Egypt]] at once: this plague had been the first threatened, but is last executed. See how slow [[God]] is to wrath. The plague is foretold, the time is fixed; all their first-born should sleep the sleep of death, not silently, but so as to rouse the families at midnight. The prince was not too high to be reached by it, nor the slaves at the mill too low to be noticed. While angels slew the [[Egyptians]], not so much as a dog should bark at any of the [[children]] of [[Israel]]. It is an earnest of the difference there shall be in the great day, between [[God]]'s people and his enemies. Did men know what a difference [[God]] puts, and will put to eternity, between those that serve him and those that serve him not, [[religion]] would not seem to them an indifferent thing; nor would they act in it with so much carelessness as they do. When [[Moses]] had thus delivered his message, he went out from [[Pharaoh]] in great [[anger]] at his obstinacy; though he was the meekest of the men of the earth. The Scripture has foretold the unbelief of many who hear the [[gospel]], that it might not be a surprise or stumbling-block to us, Ro 10:16. Let us never think the worse of the [[gospel]] of Christ for the slights men put upon it. [[Pharaoh]] was hardened, yet he was compelled to abate his stern and haughty demands, till the [[Israelites]] got full freedom. In like manner the people of [[God]] will find that every struggle against their spiritual adversary, made in the might of [[Jesus]] [[Christ]], every attempt to overcome him by the blood of the Lamb, and every desire to attain increasing likeness and [[love]] to that Lamb, will be rewarded by increasing freedom from the enemy of souls.
----
'''Chapter''' 12
''Chapter Outline''
The beginning of the year changed, The passover instituted.
(1-20)
The people instructed how to observe the passover.
(21-28)
The [[death]] of the first-born of the [[Egyptians]], The [[Israelites]] urged to leave the land of [[Egypt]].
(29-36)
The [[Israelites]]' first journey to Succoth.
(37-42)
Ordinance respecting the passover.
(43-51)
'''Verses''' 1-20
The [[Lord]] makes all things new to those whom he delivers from the bondage of [[Satan]], and takes to himself to be his people. The time when he does this is to them the beginning of a new life. [[God]] appointed that, on the night wherein they were to go out of [[Egypt]], each family should kill a lamb, or that two or three families, if small, should kill one lamb. This lamb was to be eaten in the manner here directed, and the blood to be sprinkled on the door-posts, to mark the houses of the [[Israelites]] from those of the [[Egyptians]]. The angel of the [[Lord]], when destroying the first-born of the [[Egyptians]], would pass over the houses marked by the blood of the lamb: hence the name of this holy feast or ordinance. The passover was to be kept every year, both as a remembrance of [[Israel]]'s preservation and deliverance out of [[Egypt]], and as a remarkable type of [[Christ]]. Their safety and deliverance were not a reward of their own righteousness, but the gift of [[mercy]]. Of this they were reminded, and by this ordinance they were taught, that all blessings came to them through the shedding and sprinkling of blood. Observe, 1. The paschal lamb was typical. [[Christ|Jesus Christ]] is our passover, 1Co 5:7. [[Christ|Jesus Christ]] is the Lamb of [[God]], Joh 1:29; often in the Revelation he is called the Lamb. It was to be in its prime; [[Christ|Jesus Christ]] offered up himself in the midst of his days, not when a babe at [[Bethlehem]]. It was to be without blemish; the [[Lord]] [[Jesus]] was a Lamb without spot: the judge who condemned [[Christ|Jesus Christ]] declared him innocent. It was to be set apart four days before, denoting the marking out of the [[Lord]] [[Jesus]] to be a [[Saviour]], both in the purpose and in the promise. It was to be slain, and roasted with fire, denoting the painful sufferings of the [[Lord]] [[Jesus]], even unto death, the [[death]] of the cross. The wrath of [[God]] is as fire, and [[Christ|Jesus Christ]] was made a curse for us. Not a bone of it must be broken, which was fulfilled in [[Christ]], Joh 19:33, denoting the unbroken strength of the [[Lord]] [[Jesus]]. 2. The sprinkling of the blood was typical. The blood of the lamb must be sprinkled, denoting the applying of the merits of [[Christ]]'s [[death]] to our souls; we must receive the atonement, Ro 5:11. Faith is the bunch of hyssop, by which we apply the promises, and the benefits of the blood of [[Christ|Jesus Christ]] laid up in them, to ourselves. It was to be sprinkled on the door-posts, denoting the open profession we are to make of [[faith]] in [[Christ]]. It was not to be sprinkled upon the threshold; which cautions us to take heed of trampling under foot the blood of the covenant. It is precious blood, and must be precious to us. The blood, thus sprinkled, was a means of preserving the [[Israelites]] from the destroying angel, who had nothing to do where the blood was. The blood of [[Christ|Jesus Christ]] is the [[believer]]'s protection from the wrath of [[God]], the curse of the law, and the damnation of hell, Ro 8:1. 3. The solemn eating of the lamb was typical of our [[gospel]] duty to [[Christ]]. The paschal lamb was not to be looked upon only, but to be fed upon. So we must by [[faith]] make [[Christ|Jesus Christ]] our own; and we must receive spiritual strength and nourishment from him, as from our food, see Joh 6:53, 55. It was all to be eaten; those who by [[faith]] feed upon [[Christ]], must feed upon a whole Christ; they must take [[Christ|Jesus Christ]] and his yoke, [[Christ|Jesus Christ]] and his cross, as well as [[Christ|Jesus Christ]] and his crown. It was to be eaten at once, not put by till morning. To-day [[Christ|Jesus Christ]] is offered, and is to be accepted while it is called to-day, before we sleep the sleep of death. It was to be eaten with bitter herbs, in remembrance of the bitterness of their bondage in [[Egypt]]; we must feed upon [[Christ|Jesus Christ]] with sorrow and brokenness of heart, in remembrance of sin. [[Christ|Jesus Christ]] will be sweet to us, if [[sin]] be bitter. It was to be eaten standing, with their staves in their hands, as being ready to depart. When we feed upon [[Christ|Jesus Christ]] by faith, we must forsake the rule and the dominion of sin; sit loose to the world, and every thing in it; forsake all for [[Christ]], and reckon it no bad bargain, Heb 13:13, 14. 4. The feast of unleavened bread was typical of the [[Christian]] life, 1Co 5:7, 8. Having received [[Jesus Christ|Christ Jesus]] the [[Lord]], we must continually delight ourselves in [[Jesus Christ|Christ Jesus]]. No manner of work must be done, that is, no care admitted and indulged, which does not agree with, or would lessen this holy joy. The [[Jews]] were very strict as to the passover, so that no leaven should be found in their houses. It must be a feast kept in charity, without the leaven of malice; and in sincerity, without the leaven of hypocrisy. It was by an ordinance for ever; so long as we live we must continue feeding upon [[Christ]], rejoicing in him always, with thankful mention of the great things he has done for us.
'''Verses''' 21-28
That night, when the first-born were to be destroyed, no [[Israel]]ite must stir out of doors till called to march out of [[Egypt]]. Their safety was owing to the blood of sprinkling. If they put themselves from under the protection of that, it was at their peril. They must stay within, to wait for the [[salvation]] of the [[Lord]]; it is good to do so. In after-times they should carefully teach their [[children]] the meaning of this service. It is good for [[children]] to ask about the things of [[God]]; they that ask for the way will find it. The keeping of this solemnity every year was, 1. To look backward, that they might remember what great things [[God]] had done for them and their fathers. Old mercies, to ourselves, or to our fathers, must not be forgotten, that [[God]] may be praised, and our faith in him encouraged. 2. It was designed to look forward, as an earnest of the great sacrifice of the Lamb of [[God]] in the fulness of time. Christ our passover was sacrificed for us; his [[death]] was our life.
'''Verses''' 29-36
The [[Egyptians]] had been for three days and nights kept in anxiety and horror by the darkness; now their rest is broken by a far more terrible calamity. The plague struck their first-born, the [[joy]] and [[hope]] of their families. They had slain the Hebrews' children, now [[God]] slew theirs. It reached from the throne to the dungeon: prince and peasant stand upon the same level before [[God]]'s judgments. The destroying angel entered every dwelling unmarked with blood, as the messenger of woe. He did his dreadful errand, leaving not a house in which there was not one dead. Imagine then the cry that rang through the land of [[Egypt]], the long, loud shriek of agony that burst from every dwelling. It will be thus in that dreadful hour when the Son of man shall visit sinners with the last judgment. [[God]]'s sons, his first-born, were now released. Men had better come to [[God]]'s terms at first, for he will never come to theirs. Now [[Pharaoh]]'s pride is abased, and he yields. [[God]]'s word will stand; we get nothing by disputing, or delaying to submit. In this terror the [[Egyptians]] would purchase the favour and the speedy departure of [[Israel]]. Thus the [[Lord]] took care that their hard-earned wages should be paid, and the people provided for their journey.
'''Verses''' 37-42
The [[children]] of [[Israel]] set forward without delay. A mixed multitude went with them. Some, perhaps, willing to leave their country, laid waste by plagues; others, out of curiosity; perhaps a few out of love to them and their [[religion]]. But there were always those among the [[Israelites]] who were not [[Israelites]]. Thus there are still hypocrites in the [[church]]. This great event was 430 years from the promise made to [[Abraham]]: see Ga 3:17. So long the promise of a settlement was unfulfilled. But though [[God]]'s promises are not performed quickly, they will be, in their season. This is that night of the [[Lord]], that remarkable night, to be celebrated in all generations. The great things [[God]] does for his people, are to be not only a few days' wonder, but to be remembered throughout all ages; especially the work of our redemption by [[Christ]]. This first passover-night was a night of the [[Lord]], much to be observed; but the last passover-night, in which Christ was betrayed and in which the first passover, with the rest of the Jewish ceremonies, was done away, was a night of the [[Lord]], much more to be observed. Then a yoke, heavier than that of [[Egypt]], was broken from off our necks, and a land, better than that of Canaan, set before us. It was a redemption to be celebrated in heaven, for ever and ever.
'''Verses''' 43-51
In times to come, all the congregation of [[Israel]] must keep the passover. All that share in [[God]]'s mercies should join in thankful praises for them. The New Testament passover, the [[Lord]]'s supper, ought not to be neglected by any. Strangers, if circumcised, might eat of the passover. Here is an early indication of favour to the gentiles. This taught the [[Jews]] that their being a nation favoured by [[God]], entitled them to their privileges, not their descent from [[Abraham]]. [[Christ|Jesus Christ]] our passover is sacrificed for us, 1Co 5:7; his blood is the only ransom for our souls; without the shedding of it there is no remission; without the sprinkling of it there can be no [[salvation]]. Have we, by [[faith]] in him, sheltered our souls from deserved vengeance under the protection of his atoning blood? Do we keep close to him, constantly depending upon him? Do we so profess our [[faith]] in the [[Redeemer]], and our obligations to him, that all who pass by may know to whom we belong? Do we stand prepared for his service, ready to walk in his ways, and to separate ourselves from his enemies? These are questions of vast importance to the soul; may the [[Lord]] direct our consciences honestly to answer them.
----
'''Chapter''' 13
''Chapter Outline''
The first-born sanctified to [[God]], The remembrance of the passover commanded.
(1-10)
The firstlings of beasts set apart.
(11-16)
[[Joseph]]'s bones carried with the [[Israelites]], They come to Etham.
(17-20)
[[God]] guideth the [[Israelites]] by a pillar of cloud fire.
(21, 22)
'''Verses''' 1-10
In remembrance of the destruction of the first-born of [[Egypt]], both of man and of beast, and the deliverance of the [[Israelites]] out of bondage, the first-born males of the [[Israelites]] were set apart to the [[Lord]]. By this was set before them, that their lives were preserved through the ransom of the atonement, which in due time was to be made for sin. They were also to consider their lives, thus ransomed from death, as now to be consecrated to the service of [[God]]. The parents were not to look upon themselves as having any right in their first-born, till they solemnly presented them to [[God]], and allowed his title to them. That which is, by special [[mercy]], spared to us, should be applied to [[God]]'s honour; at least, some grateful acknowledgment, in works of piety and charity, should be made. The remembrance of their coming out of [[Egypt]] must be kept up every year. The day of [[Christ]]'s resurrection is to be remembered, for in it we were raised up with [[Christ|Jesus Christ]] out of death's house of bondage. The Scripture tells us not expressly what day of the year [[Christ|Jesus Christ]] rose, but it states particularly what day of the week it was; as the more valuable deliverance, it should be remembered weekly. The [[Israelites]] must keep the feast of unleavened bread. Under the [[gospel]], we must not only remember [[Christ]], but observe his holy supper. Do this in remembrance of him. Also care must be taken to teach [[children]] the knowledge of [[God]]. Here is an old law for catechising. It is of great use to acquaint [[children]] betimes with the histories of the [[Bible]]. And those who have [[God]]'s law in their [[heart]] should have it in their mouth, and often speak of it, to affect themselves, and to teach others.
'''Verses''' 11-16
The firstlings of beast not used in sacrifice, were to be changed for others so used, or they were to be destroyed. Our souls are forfeited to [[God]]'s justice, and unless ransomed by the sacrifice of [[Christ]], will certainly perish. These institutions would continually remind them of their duty, to [[love]] and serve the [[Lord]]. In like manner, baptism and the [[Lord]]'s supper, if explained and attended to, would remind us, and give us occasion to remind one another of our profession and duty.
'''Verses''' 17-20
There were two ways from [[Egypt]] to Canaan. One was only a few days' journey; the other was much further about, through the wilderness, and that was the way in which [[God]] chose to lead his people [[Israel]]. The [[Egyptians]] were to be drowned in the Red sea; the [[Israelites]] were to be humbled and proved in the wilderness. [[God]]'s way is the right way, though it seems about. If we think he leads not his people the nearest way, yet we may be sure he leads them the best way, and so it will appear when we come to our journey's end. The [[Philistines]] were powerful enemies; it was needful that the [[Israelites]] should be prepared for the wars of Canaan, by passing through the difficulties of the wilderness. Thus [[God]] proportions his people's trials to their strength, 1Co 10:13. They went up in good order. They went up in five in a rank, some; in five bands, so others, which it seems rather to their [[faith]] and hope, that [[God]] would bring them to Canaan, in expectation of which they carried these bones with them while in the desert.
'''Verses''' 21, 22
The [[Lord]] went before them in a pillar, or appearance of the Divine Majesty. [[Christ|Jesus Christ]] was with the [[church]] in the wilderness, 1Co 10:9. Those whom [[God]] brings into a wilderness, he will not leave nor lose there, but will take care to lead them through it. It was great satisfaction to [[Moses]] and the pious [[Israelites]], to be sure that they were under [[Divine]] guidance. Those who make the [[glory]] of [[God]] their end, and the word of [[God]] their rule, the [[Spirit]] of [[God]] the guide of their affections, and the providence of [[God]] the guide of their affairs, may be sure that the [[Lord]] goes before them, though they cannot see it with their eyes: we must now live by faith. When [[Israel]] marched, this pillar went before, and pointed out the place of encampment, as [[Divine]] [[Wisdom]] saw fit. It sheltered by day from the heat, and gave light by night. The [[Bible]] is a light to our feet, a lantern to our paths, with which the [[Saviour]]'s [[love]] has provided us. It testifies of [[Christ]]. It is to us like the pillar to the [[Israelites]]. Listen to that voice which cries, I am the Light of the world; he that followeth me shall not walk in darkness, but shall have the Light of life, Joh 8:12. [[Jesus]] Christ alone, as shown in the [[Bible]], and as the [[Holy Spirit]], in answer to [[prayer]], recommends him to the soul, is the Way, the Truth, and the Life, Joh 14:6.
----
'''Chapter''' 14
''Chapter Outline''
[[God]] directs the [[Israelites]] to Pihahiroth, [[Pharaoh]] pursues after them.
(1-9)
The [[Israelites]] murmur, [[Moses]] comforts them.
(10-14)
[[God]] instructs [[Moses]], The cloud between the [[Israelites]] and the [[Egyptians]].
(15-20)
The [[Israelites]] pass through the Red sea, which drowns the [[Egyptians]].
(21-31)
'''Verses''' 1-9
[[Pharaoh]] would think that all [[Israel]] was entangled in the wilderness, and so would become an easy prey. But [[God]] says, I will be honoured upon [[Pharaoh]]. All men being made for the honour of their Maker, those whom he is not honoured by, he will be honoured upon. What seems to tend to the [[church]]'s ruin, is often overruled to the ruin of the [[church]]'s enemies. While [[Pharaoh]] gratified his malice and revenge, he furthered the bringing to pass [[God]]'s counsels concerning him. Though with the greatest reason he had let [[Israel]] go, yet now he was angry with himself for it. [[God]] makes the envy and rage of men against his people, a torment to themselves. Those who set their faces heavenward, and will live godly in [[Jesus Christ|Christ Jesus]], must expect to be set upon by [[Satan]]'s [[temptations]] and terrors. He will not tamely part with any out of his service.
'''Verses''' 10-14
There was no way open to [[Israel]] but upward, and thence their deliverance came. We may be in the way of duty, following [[God]], and hastening toward heaven, yet may be troubled on every side. Some cried out unto the [[Lord]]; their [[fear]] led them to pray, and that was well. [[God]] brings us into straits, that he may bring us to our knees. Others cried out against [[Moses]]; [[fear]] set them murmuring as if [[God]] were not still able to work [[miracle]]s. They quarrel with [[Moses]] for bringing them out of [[Egypt]]; and so were angry with [[God]] for the greatest kindness ever done them; thus gross are the absurdities of unbelief. [[Moses]] says, Fear ye not. It is always our duty and interest, when we cannot get out of troubles, yet to get above our fears; let them quicken our [[prayer]]s and endeavours, but not silence our [[faith]] and hope. "Stand still," think not to save yourselves either by fighting or flying; wait [[God]]'s orders, and observe them. Compose yourselves, by confidence in [[God]], into [[peace]]ful thoughts of the great [[salvation]] [[God]] is about to work for you. If [[God]] brings his people into straits, he will find a way to bring them out.
'''Verses''' 15-20
[[Moses]]' silent [[prayer]]s of [[faith]] prevailed more with [[God]] than [[Israel]]'s loud outcries of fear. The pillar of cloud and fire came behind them, where they needed a guard, and it was a wall between them and their enemies. The word and providence of [[God]] have a black and dark side toward [[sin]] and sinners, but a bright and pleasant side toward the people of the [[Lord]]. He, who divided between light and darkness, Ge 1:4, allotted darkness to the [[Egyptians]], and light to the [[Israelites]]. Such a difference there will be between the inheritance of the saints in light, and that utter darkness which will be the portion of hypocrites for ever.
'''Verses''' 21-31
The dividing the Red sea was the terror of the Canaanites, Jos 2:9; the praise and triumph of the [[Israelites]], Ps 114:3; 106:9; 136:13. It was a type of baptism, 1Co 10:1, 2. [[Israel]]'s passage through it was typical of the conversion of souls, Isa 11:15; and the [[Egyptians]] being drowned in it was typical of the final ruin of all unrepenting sinners. [[God]] showed his almighty power, by opening a passage through the waters, some miles over. [[God]] can bring his people through the greatest difficulties, and force a way where he does not find it. It was an instance of his wonderful favour to his [[Israel]]. They went through the sea, they walked upon dry land in the midst of the sea. This was done, in order to encourage [[God]]'s people in all ages to [[trust]] him in the greatest straits. What cannot he do who did this? What will not he do for those that [[fear]] and [[love]] him, who did this for these murmuring, unbelieving [[Israelites]]? Then followed the just and righteous wrath of [[God]] upon his and his people's enemies. The ruin of sinners is brought on by their own rage and presumption. They might have let [[Israel]] alone, and would not; now they would flee from the face of [[Israel]], and cannot. Men will not be convinced, till it is too late, that those who meddle with [[God]]'s people, meddle to their own hurt. [[Moses]] was ordered to stretch out his hand over the sea; the waters returned, and overwhelmed all the host of the [[Egyptians]]. [[Pharaoh]] and his servants, who had hardened one another in [[sin]], now fell together, not one escaped. The [[Israelites]] saw the [[Egyptians]] dead upon the sands. The sight very much affected them. While men see [[God]]'s works, and feel the benefit, they [[fear]] him and [[trust]] in him. How well were it for us, if we were always in as good a frame as sometimes! Behold the end to which a [[Christian]] may look forward. His enemies rage, and are mighty; but while he holds fast by [[God]], he shall pass the waves in safety guarded by that very power of his [[Saviour]], which shall come down on every spiritual foe. The enemies of his soul whom he hath seen to-day, he shall see no more for ever.
----
'''Chapter''' 15
''Chapter Outline''
The song of [[Moses]] for the deliverance of [[Israel]].
(1-21)
The bitter waters at Marah, The [[Israelites]] come to Elim.
(22-27)
'''Verses''' 1-21
This song is the most ancient we know of. It is a holy song, to the honour of [[God]], to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the [[Lord]] is in every part of it. It may be considered as typical, and prophetical of the final destruction of the enemies of the [[church]]. Happy the people whose [[God]] is the [[Lord]]. They have work to do, [[temptations]] to grapple with, and afflictions to bear, and are weak in themselves; but his [[grace]] is their strength. They are often in sorrow, but in him they have comfort; he is their song. Sin, and death, and hell threaten them, but he is, and will be their [[salvation]]. The [[Lord]] is a [[God]] of almighty power, and woe to those that strive with their Maker! He is a [[God]] of matchless perfection; he is glorious in [[holiness]]; his [[holiness]] is his glory. His [[holiness]] appears in the hatred of [[sin]], and his wrath against obstinate sinners. It appears in the deliverance of [[Israel]], and his faithfulness to his own promise. He is fearful in praises; that which is matter of praise to the servants of [[God]], is very dreadful to his enemies. He is doing wonders, things out of the common course of nature; wondrous to those in whose favour they are wrought, who are so unworthy, that they had no reason to expect them. There were wonders of power and wonders of grace; in both, [[God]] was to be humbly adored.
'''Verses''' 22-27
In the wilderness of Shur the [[Israelites]] had no water. At Marah they had water, but it was bitter; so that they could not drink it. [[God]] can make bitter to us that from which we promise ourselves most, and often does so in the wilderness of this world, that our wants, and disappointments in the creature, may drive us to the Creator, in whose favour alone true comfort is to be had. In this distress the people fretted, and quarrelled with [[Moses]]. Hypocrites may show high affections, and appear earnest in religious exercises, but in the time of [[temptation]] they fall away. Even true [[believer]]s, in seasons of sharp trial, will be tempted to fret, distrust, and murmur. But in every trial we should cast our care upon the [[Lord]], and pour out our hearts before him. We shall then find that a submissive will, a [[peace]]ful conscience, and the comforts of the [[Holy Spirit|Holy Ghost]], will render the bitterest trial tolerable, yea, pleasant. [[Moses]] did what the people had neglected to do; he cried unto the [[Lord]]. And [[God]] provided graciously for them. He directed [[Moses]] to a tree which he cast into the waters, when, at once, they were made sweet. Some make this tree typical of the cross of [[Christ]], which sweetens the bitter waters of affliction to all the faithful, and enables them to [[rejoice]] in tribulation. But a rebellious [[Israel]]ite shall fare no better than a rebellious [[Egypt]]ian. The threatening is implied only, the promise is expressed. [[God]] is the great Physician. If we are kept well, it is he that keeps us; if we are made well, it is he that recovers us. He is our life and the length of our days. Let us not forget that we are kept from destruction, and delivered from our enemies, to be the [[Lord]]'s servants. At Elim they had good water, and enough of it. Though [[God]] may, for a time, order his people to encamp by the bitter waters of Marah, that shall not always be their lot. Let us not faint at tribulations.
----
'''Chapter''' 16
''Chapter Outline''
The [[Israelites]] come to the wilderness of Sin. They murmur for food, [[God]] promises bread from heaven.
(1-12)
[[God]] sends quails and manna.
(13-21)
Particulars respecting the manna.
(22-31)
An omer of manna to be preserved.
(32-36)
'''Verses''' 1-12
The provisions of [[Israel]], brought from [[Egypt]], were spent by the middle of the second month, and they murmured. It is no new thing for the greatest kindness to be basely represented as the greatest injuries. They so far undervalue their deliverance, that they wished they had died in [[Egypt]]; and by the hand of the [[Lord]], that is, by the plagues which cut off the [[Egyptians]]. We cannot suppose they had plenty in [[Egypt]], nor could they [[fear]] dying for want in the wilderness, while they had flocks and herds: none talk more absurdly than murmurers. When we begin to fret, we ought to consider, that [[God]] hears all our murmurings. [[God]] promises a speedy and constant supply. He tried whether they would [[trust]] him, and rest satisfied with the bread of the day in its day. Thus he tried if they would serve him, and it appeared how ungrateful they were. When [[God]] plagued the [[Egyptians]], it was to make them know he was their [[Lord]]; when he provided for the [[Israelites]], it was to make them know he was their [[God]].
'''Verses''' 13-21
At evening the quails came up, and the people caught with ease as many as they needed. The manna came down in dew. They called it "Manna, Manhu," which means, "What is this?" "It is a portion; it is that which our [[God]] has allotted us, and we will take it, and be thankful." It was pleasant food; it was wholesome food. The manna was rained from heaven; it appeared, when the dew was gone, as a small round thing, as small as the hoar frost, like coriander seed, in colour like pearls. The manna fell only six days in the week, and in double quantity on the sixth day; it bred worms and became offensive if kept more than one day, excepting on the sabbath. The people had never seen it before. It could be ground in a mill, or beaten in a mortar, and was then made into cakes and baked. It continued the forty years the [[Israelites]] were in the wilderness, wherever they went, and ceased when they arrived in Canaan. All this shows how different it was from any thing found before, or found now. They were to gather the manna every morning. We are hereby taught, 1. To be prudent and diligent in providing food for ourselves and our households; with quietness working, and eating our own bread, not the bread of idleness or deceit. [[God]]'s bounty leaves room for man's duty; it did so even when manna was rained; they must not eat till they have gathered. 2. To be content with enough. Those that have most, have for themselves but food and raiment; those that have least, generally have these; so that he who gathers much has nothing over, and he who gathers little has no lack. There is not such a disproportion between one and another in the enjoyment of the things of this life, as in the mere possession of them. 3. To depend upon Providence: let them sleep quietly, though they have no bread in their tents, nor in all their camp, trusting that [[God]], with the following day, would bring them in their daily bread. It was surer and safer in [[God]]'s storehouse than their own, and would come thence sweeter and fresher. See here the folly of hoarding. The manna laid up by some, who thought themselves wiser, and better managers, than their neighbours, and who would provide lest it should fail next day, bred worms, and became good for nothing. That will prove to be most wasted, which is covetously and distrustfully spared. Such riches are corrupted, Jas 5:2, 3. The same wisdom, power, and goodness that brought food daily from above for the [[Israelites]] in the wilderness, brings food yearly out of the earth in the constant course of nature, and gives us all things richly to enjoy.
'''Verses''' 22-31
Here is mention of a seventh-day sabbath. It was known, not only before the giving of the law upon mount Sinai, but before the bringing of [[Israel]] out of [[Egypt]], even from the beginning, Ge 2:3. The setting apart one day in seven for holy work, and, in order to that, for holy rest, was ever since [[God]] created man upon the earth, and is the most ancient of the [[Divine]] laws. Appointing them to rest on the seventh day, he took care that they should be no losers by it; and none ever will be losers by serving [[God]]. On that day they were to fetch in enough for two days, and to make it ready. This directs us to contrive family affairs, so that they may hinder us as little as possible in the work of the sabbath. Works of necessity are to be done on that day; but it is desirable to have as little as may be to do, that we may apply ourselves the more closely to prepare for the life that is to come. When they kept manna against a command, it stank; when they kept it by a command, it was sweet and good; every thing is sanctified by the word of [[God]] and [[prayer]]. On the seventh day [[God]] did not send the manna, therefore they must not expect it, nor go out to gather. This showed that it was produced by [[miracle]].
'''Verses''' 32-36
[[God]] having provided manna to be his people's food in the wilderness, the remembrance of it was to be preserved. Eaten bread must not be forgotten. [[God]]'s [[miracle]]s and mercies are to be had in remembrance. The word of [[God]] is the manna by which our souls are nourished, Mt 4:4. The comforts of the [[Spirit]] are hidden manna, Re 2:17. These come from heaven, as the manna did, and are the support and comfort of the Divine life in the soul, while we are in the wilderness of this world. Christ in the word is to be applied to the soul, and the means of [[grace]] are to be used. We must every one of us gather for ourselves, and gather in the morning of our days, the morning of our opportunities; which if we let slip, it may be too late to gather. The manna must not be hoarded up, but eaten; those who have received [[Christ]], must by [[faith]] live upon him, and not receive his [[grace]] in vain. There was manna enough for all, enough for each, and none had too much; so in [[Christ|Jesus Christ]] there is enough, but not more than we need. But those who ate manna, hungered again, died at last, and with many of them [[God]] was not well pleased; whereas they that feed on [[Christ|Jesus Christ]] by faith, shall never hunger, and shall die no more, and with them [[God]] will be for ever well pleased. Let us seek earnestly for the [[grace]] of the [[Holy Spirit]], to turn all our knowledge of the doctrine of [[Christ|Jesus Christ]] crucified, into the spiritual nourishment of our souls by [[faith]] and love.
----
'''Chapter''' 17
''Chapter Outline''
The [[Israelites]] murmur for water at Rephidim, [[God]] sendeth it out of the rock.
(1-7)
Amalek overcome, The [[prayer]]s of [[Moses]].
(8-16)
'''Verses''' 1-7
The [[children]] of [[Israel]] journeyed according to the commandment of the [[Lord]], led by the pillar of cloud and fire, yet they came to a place where there was no water for them to drink. We may be in the way of duty, yet may meet with troubles, which Providence brings us into, for the trial of our faith, and that [[God]] may be glorified in our relief. They began to question whether [[God]] was with them or not. This is called their "tempting [[God]]," which signifies distrust of him after they had received such proofs of his power and goodness. [[Moses]] mildly answered them. It is folly to answer passion with passion; that makes bad worse. [[God]] graciously appeared to help them. How wonderful the patience and forbearance of [[God]] toward provoking sinners! That he might show his power as well as his pity, and make it a [[miracle]] of [[mercy]], he gave them water out of a rock. [[God]] can open fountains for us where we least expect them. Those who, in this wilderness, keep to [[God]]'s way, may [[trust]] him to provide for them. Also, let this direct us to depend on [[Christ]]'s grace. The apostle says, that Rock was [[Christ]], 1Co 10:4, it was a type of him. While the curse of [[God]] might justly have been executed upon our guilty souls, behold the Son of [[God]] is smitten for us. Let us ask and receive. There was a constant, abundant supply of this water. Numerous as [[believer]]s are, the supply of the [[Spirit]] of [[Christ|Jesus Christ]] is enough for all. The water flowed from the rock in streams to refresh the wilderness, and attended them on their way towards Canaan; and this water flows from [[Christ]], through the ordinances, in the barren wilderness of this world, to refresh our souls, until we come to glory. A new name was given to the place, in remembrance, not of the [[mercy]] of their supply, but of the [[sin]] of their murmuring: "Massah," Temptation, because they tempted [[God]]; "Meribah," Strife, because they chid with [[Moses]]. Sin leaves a blot upon the name.
'''Verses''' 8-16
[[Israel]] engaged with Amalek in their own necessary defence. [[God]] makes his people able, and calls them to various services for the good of his [[church]]. [[Joshua]] fights, [[Moses]] prays, both minister to [[Israel]]. The rod was held up, as the banner to encourage the soldiers. Also to [[God]], by way of appeal to him. [[Moses]] was tired. The strongest arm will fail with being long held out; it is [[God]] only whose hand is stretched out still. We do not find that [[Joshua]]'s hands were heavy in fighting, but [[Moses]]' hands were heavy in praying; the more spiritual any service is, the more apt we are to fail and flag in it. To convince [[Israel]] that the hand of [[Moses]], whom they had been chiding, did more for their safety than their own hands, his rod than their sword, the success rises and falls as [[Moses]] lifts up or lets down his hands. The [[church]]'s cause is more or less successful, as her friends are more or less strong in faith, and fervent in [[prayer]]. [[Moses]], the man of [[God]], is glad of help. We should not be shy, either of asking help from others, or of giving help to others. The hands of [[Moses]] being thus stayed, were steady till the going down of the sun. It was great encouragement to the people to see [[Joshua]] before them in the field of battle, and [[Moses]] above them on the hill. [[Christ|Jesus Christ]] is both to us; our [[Joshua]], the Captain of our [[salvation]], who fights our battles, and our [[Moses]], who ever lives, making intercession above, that our [[faith]] fail not. Weapons formed against [[God]]'s [[Israel]] cannot prosper long, and shall be broken at last. [[Moses]] must write what had been done, what Amalek had done against [[Israel]]; write their bitter hatred; write their cruel attempts; let them never be forgotten, nor what [[God]] had done for [[Israel]] in saving them from Amalek. Write what should be done; that in process of time Amalek should be totally ruined and rooted out. Amalek's destruction was typical of the destruction of all the enemies of [[Christ|Jesus Christ]] and his kingdom.
----
'''Chapter''' 18
''Chapter Outline''
Jethro brings to [[Moses]] his wife and two sons.
(1-6)
[[Moses]] entertains Jethro.
(7-12)
Jethro's counsel to [[Moses]].
(13-27)
'''Verses''' 1-6
Jethro came to [[rejoice]] with [[Moses]] in the happiness of [[Israel]], and to bring his wife and [[children]] to him. [[Moses]] must have his family with him, that while he ruled the [[church]] of [[God]], he might set a good example in family government, 1Ti 3:5.
'''Verses''' 7-12
Conversation concerning [[God]]'s wondrous works is good, and edifies. Jethro not only [[rejoice]]d in the honour done to his son-in-law, but in all the goodness done to [[Israel]]. Standers-by were more affected with the favours [[God]] had showed to [[Israel]], than many were who received them. Jethro gave the [[glory]] to [[Israel]]'s [[God]]. Whatever we have the [[joy]] of, [[God]] must have the praise. They joined in a sacrifice of thanksgiving. Mutual friendship is sanctified by joint worship. It is very good for relations and friends to join in the spiritual sacrifice of [[prayer]] and praise, as those that meet in [[Christ]]. This was a temperate feast; they did eat bread, manna. Jethro must see and taste that bread from heaven, and though a gentile, is welcome: the gentiles are welcomed to Christ the Bread of life.
'''Verses''' 13-27
Here is the great zeal and the toil of [[Moses]] as a magistrate. Having been employed to redeem [[Israel]] out of the house of bondage, he is a further type of [[Christ]], that he is employed as a lawgiver and a judge among them. If the people were as quarrelsome one with another as they were with [[God]], no doubt [[Moses]] had many causes brought before him. This business [[Moses]] was called to; it appears that he did it with great care and kindness. The meanest [[Israel]]ite was welcome to bring his cause before him. [[Moses]] kept to his business from morning to night. Jethro thought it was too much for him to undertake alone; also it would make the administration of justice tiresome to the people. There may be over-doing even in well-doing. [[Wisdom]] is profitable to direct, that we may neither content ourselves with less than our duty, nor task ourselves beyond our strength. Jethro advised [[Moses]] to a better plan. Great men should not only study to be useful themselves, but contrive to make others useful. Care must be taken in the choice of the persons admitted into such a trust. They should be men of good sense, that understood business, and that would not be daunted by frowns or clamours, but abhorred the thought of a bribe. Men of piety and [[religion]]; such as [[fear]] [[God]], who dare not to do a base thing, though they could do it secretly and securely. The [[fear]] of [[God]] will best fortify a man against [[temptations]] to injustice. [[Moses]] did not despise this advice. Those are not wise, who think themselves too wise to be counselled.
----
'''Chapter''' 19
''Chapter Outline''
The people come to Sinai, [[God]]'s message to them, and their answer.
(1-8)
The people directed to prepare to hear the law.
(9-15)
The presence of [[God]] on Sinai.
(16-25)
'''Verses''' 1-8
[[Moses]] was called up the mountain, and was employed as the messenger of this covenant. The Maker and first Mover of the covenant, is [[God]] himself. This blessed charter was granted out of [[God]]'s own free grace. The covenant here mentioned was the national covenant, by which the [[Israelites]] were a people under the government of [[Jehovah]]. It was a type of the new covenant made with true [[believer]]s in [[Jesus Christ|Christ Jesus]]; but, like other types, it was only a shadow of good things to come. As a nation they broke this covenant; therefore the [[Lord]] declared that he would make a new covenant with [[Israel]], writing his law, not upon tables of stone, but in their hearts, Jer 31:33; Heb 8:7-10. The covenant spoken of in these places as ready to vanish away, is the national covenant with [[Israel]], which they forfeited by their sins. Unless we carefully attend to this, we shall fall into mistakes while reading the Old Testament. We must not suppose that the nation of the [[Jews]] were under the covenant of works, which knows nothing of repentance, [[faith]] in a Mediator, [[forgiveness]] of sins, or grace; nor yet that the whole nation of [[Israel]] bore the character, and possessed the privileges of true [[believer]]s, as being actually sharers in the covenant of grace. They were all under a dispensation of [[mercy]]; they had outward privileges and advantages for [[salvation]]; but, like professing [[Christians]], most rested therein, and went no further. [[Israel]] consented to the conditions. They answered as one man, All that the [[Lord]] hath spoken we will do. Oh that there had been such a [[heart]] in them! [[Moses]], as a mediator, returned the words of the people to [[God]]. Thus [[Christ]], the Mediator, as a Prophet, reveals [[God]]'s will to us, his precepts and promises; and then, as a Priest, offers up to [[God]] our spiritual sacrifices, not only of [[prayer]] and praise, but of devout affections, and pious resolutions, the work of his own [[Spirit]] in us.
'''Verses''' 9-15
The solemn manner in which the law was delivered, was to impress the people with a right sense of the [[Divine]] majesty. Also to convince them of their own guilt, and to show that they could not stand in judgment before [[God]] by their own obedience. In the law, the sinner discovers what he ought to be, what he is, and what he wants. There he learns the nature, necessity, and [[glory]] of redemption, and of being made holy. Having been taught to flee to [[Christ]], and to [[love]] him, the law is the rule of his obedience and faith.
'''Verses''' 16-25
Never was there such a sermon preached, before or since, as this which was preached to the [[church]] in the wilderness. It might be supposed that the terrors would have checked presumption and curiosity in the people; but the hard [[heart]] of an unawakened sinner can trifle with the most terrible threatenings and judgments. In drawing near to [[God]], we must never forget his [[holiness]] and greatness, nor our own meanness and pollution. We cannot stand in judgment before him according to his righteous law. The convinced transgressor asks, What must I do to be saved? and he hears the voice, Believe in the [[Lord]] [[Jesus]] [[Christ]], and thou shalt be saved. The [[Holy Spirit|Holy Ghost]], who made the law to convince of [[sin]], now takes of the things of [[Christ]], and shows them to us. In the [[gospel]] we read, [[Christ|Jesus Christ]] hath redeemed us from the curse of the law, being made a curse for us. We have redemption through his blood, even the [[forgiveness]] of sins. Through him we are justified from all things, from which we could not be justified by the law of [[Moses]]. But the [[Divine]] law is binding as a rule of life. The Son of [[God]] came down from heaven, and suffered poverty, shame, agony, and death, not only to redeem us from its curse, but to bind us more closely to keep its commands.
----
'''Chapter''' 20
''Chapter Outline''
The preface to the ten commandments.
(1, 2)
The [[commandments]] of the first table.
(3-11)
Of the second table.
(12-17)
The [[fear]] of the people.
(18-21)
Idolatry again forbidden.
(22-26)
'''Verses''' 1, 2
[[God]] speaks many ways to the [[children]] of men; by conscience, by providences, by his voice, to all which we ought carefully to attend; but he never spake at any time so as he spake the TEN COMMANDMENTS. This law [[God]] had given to man before; it was written in his heart; but [[sin]] so defaced it, that it was necessary to revive the knowledge of it. The law is spiritual, and takes knowledge of the secret thoughts, desires, and dispositions of the heart. Its grand demand is love, without which outward obedience is mere hypocrisy. It requires perfect, unfailing, constant obedience; no law in the [[world]] admits disobedience to itself. Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all, Jas 2:10. Whether in the [[heart]] or the conduct, in thought, word, or deed, to omit or to vary any thing, is [[sin]], and the wages of [[sin]] is death.
'''Verses''' 3-11
The first four of the ten commandments, commonly called the FIRST table, tell our duty to [[God]]. It was fit that those should be put first, because man had a Maker to love, before he had a neighbour to love. It cannot be expected that he should be true to his brother, who is false to his [[God]]. The first commandment concerns the object of worship, JEHOVAH, and him only. The [[worship]] of creatures is here forbidden. Whatever comes short of perfect love, gratitude, reverence, or worship, breaks this commandment. Whatsoever ye do, do all the [[glory]] of [[God]]. The second commandment refers to the [[worship]] we are to render to the [[Lord]] our [[God]]. It is forbidden to make any image or picture of the Deity, in any form, or for any purpose; or to [[worship]] any creature, image, or picture. But the spiritual import of this command extends much further. All kinds of superstition are here forbidden, and the using of mere human inventions in the [[worship]] of [[God]]. The third commandment concerns the manner of worship, that it be with all possible reverence and seriousness. All false oaths are forbidden. All light appealing to [[God]], all profane cursing, is a horrid breach of this command. It matters not whether the word of [[God]], or sacred things, all such-like things break this commandment, and there is no profit, honour, or pleasure in them. The [[Lord]] will not hold him guiltless that taketh his name in vain. The form of the fourth commandment, "Remember," shows that it was not now first given, but was known by the people before. One day in seven is to be kept holy. Six days are allotted to worldly business, but not so as to neglect the service of [[God]], and the care of our souls. On those days we must do all our work, and leave none to be done on the sabbath day. [[Christ|Jesus Christ]] allowed works of necessity, charity, and piety; for the sabbath was made for man, and not man for the sabbath, Mr 2:27; but all works of luxury, vanity, or self-indulgence in any form, are forbidden. Trading, paying wages, settling accounts, writing letters of business, worldly studies, trifling visits, journeys, or light conversation, are not keeping this day holy to the [[Lord]]. Sloth and indolence may be a carnal, but not a holy rest. The sabbath of the [[Lord]] should be a day of rest from worldly labour, and a rest in the service of [[God]]. The advantages from the due keeping of this holy day, were it only to the health and happiness of mankind, with the time it affords for taking care of the soul, show the excellency of this commandment. The day is blessed; men are blessed by it, and in it. The blessing and direction to keep holy are not limited to the seventh day, but are spoken of the sabbath day.
'''Verses''' 12-17
The laws of the SECOND table, that is, the last six of the ten commandments, state our duty to ourselves and to one another, and explain the great commandment, Thou shalt [[love]] thy neighbour as thyself, Lu 10:27. Godliness and honesty must go together. The fifth commandment concerns the duties we owe to our relations. Honour thy father and thy mother, includes esteem of them, shown in our conduct; obedience to their lawful commands; come when they call you, go where they send you, do what they bid you, refrain from what they forbid you; and this, as children, cheerfully, and from a principle of love. Also submission to their counsels and corrections. Endeavouring, in every thing, to comfort parents, and to make their old age easy; maintaining them if they need support, which our [[Saviour]] makes to be particularly intended in this commandment, Mt 15:4-6. Careful observers have noted a peculiar blessing in temporal things on obedient, and the reVerse on disobedient children. The sixth commandment requires that we regard the life and the safety of others as we do our own. Magistrates and their officers, and witnesses testifying the truth, do not break this command. Self-defence is lawful; but much which is not deemed murder by the laws of man, is such before [[God]]. Furious passions, stirred up by [[anger]] or by drunkenness, are no excuse: more guilty is murder in duels, which is a horrible effect of a haughty, revengeful spirit. All fighting, whether for wages, for renown, or out of [[anger]] and malice, breaks this command, and the bloodshed therein is murder. To tempt men to vice and crimes which shorten life, may be included. Misconduct, such as may break the heart, or shorten the lives of parents, wives, or other relatives, is a breach of this command. This command forbids all envy, malice, hatred, or anger, all provoking or insulting language. The destruction of our own lives is here forbidden. This commandment requires a spirit of kindness, longsuffering, and forgiveness. The seventh commandment concerns chastity. We should be as much afraid of that which defiles the body, as of that which destroys it. Whatever tends to pollute the imagination, or to raise the passions, falls under this law, as impure pictures, books, conversation, or any other like matters. The eighth commandment is the law of [[love]] as it respects the property of others. The portion of worldly things allotted us, as far as it is obtained in an honest way, is the bread which [[God]] hath given us; for that we ought to be thankful, to be contented with it, and, in the use of lawful means, to [[trust]] Providence for the future. Imposing upon the ignorance, easiness, or necessity of others, and many other things, break [[God]]'s law, though scarcely blamed in society. Plunderers of kingdoms though above human justice, will be included in this sentence. Defrauding the public, contracting debts without prospect of paying them, or evading payment of just debts, extravagance, all living upon charity when not needful, all squeezing the poor in their wages; these, and such things, break this command; which requires industry, frugality, and content, and to do to others, about worldly property, as we would they should do to us. The ninth commandment concerns our own and our neighbour's good name. This forbids speaking falsely on any matter, lying, equivocating, and any way devising or designing to deceive our neighbour. Speaking unjustly against our neighbour, to hurt his reputation. Bearing false witness against him, or in common conversation slandering, backbiting, and tale-bearing; making what is done amiss, worse than it is, and in any way endeavouring to raise our reputation upon the ruin of our neighbour's. How much this command is every day broken among persons of all ranks! The tenth commandment strikes at the root; Thou shalt not covet. The others forbid all desire of doing what will be an injury to our neighbour; this forbids all wrong desire of having what will gratify ourselves.
'''Verses''' 18-21
This law, which is so extensive that we cannot measure it, so spiritual that we cannot evade it, and so reasonable that we cannot find fault with it, will be the rule of the future judgment of [[God]], as it is for the present conduct of man. If tried by this rule, we shall find our lives have been passed in transgressions. And with this holy law and an awful judgment before us, who can despise the [[gospel]] of Christ? And the knowledge of the law shows our need of repentance. In every [[believer]]'s [[heart]] [[sin]] is dethroned and crucified, the law of [[God]] is written, and the image of [[God]] renewed. The [[Holy Spirit]] enables him to hate [[sin]] and flee from it, to [[love]] and keep this law in sincerity and truth; nor will he cease to repent.
'''Verses''' 22-26
[[Moses]] having entered into the thick darkness, [[God]] there spake in his hearing all that follows from hence to the end of chap. 23, which is mostly an exposition of the ten commandments. The laws in these Verses relate to [[God]]'s worship. The [[Israelites]] are assured of [[God]]'s gracious acceptance of their devotions. Under the [[gospel]], men are encouraged to pray every where, and wherever [[God]]'s people meet in his name to worship him, he will be in the midst of them; there he will come unto them, and will bless them.
----
'''Chapter''' 21
''Chapter Outline''
Laws respecting servants.
(1-11)
Judicial laws.
(12-21)
Judicial laws.
(22-36)
'''Verses''' 1-11
The laws in this Chapter relate to the fifth and sixth commandments; and though they differ from our times and customs, nor are they binding on us, yet they explain the moral law, and the rules of natural justice. The servant, in the state of servitude, was an emblem of that state of bondage to [[sin]], [[Satan]], and the law, which man is brought into by robbing [[God]] of his glory, by the transgression of his precepts. Likewise in being made free, he was an emblem of that liberty wherewith [[Christ]], the Son of [[God]], makes free from bondage his people, who are free indeed; and made so freely, without money and without price, of free grace.
'''Verses''' 12-21
[[God]], who by his providence gives and maintains life, by his law protects it. A wilful murderer shall be taken even from [[God]]'s altar. But [[God]] provided cities of refuge to protect those whose unhappiness it was, and not their fault, to cause the [[death]] of another; for such as by accident, when a man is doing a lawful act, without intent of hurt, happens to kill another. Let [[children]] hear the sentence of [[God]]'s word upon the ungrateful and disobedient; and remember that [[God]] will certainly requite it, if they have ever cursed their parents, even in their hearts, or have lifted up their hands against them, except they repent, and flee for refuge to the [[Saviour]]. And let parents hence learn to be very careful in training up their children, setting them a good example, especially in the government of their passions, and in praying for them; taking heed not to provoke them to wrath. Through poverty the [[Israelites]] sometimes sold themselves or their children; magistrates sold some persons for their crimes, and creditors were in some cases allowed to sell their debtors who could not pay. But "man-stealing," the object of which is to force another into slavery, is ranked in the New Testament with the greatest crimes. Care is here taken, that satisfaction be made for hurt done to a person, though [[death]] do not follow. The [[gospel]] teaches masters to forbear, and to moderate threatenings, Eph 6:9, considering with Job, What shall I do, when [[God]] riseth up? Job 31:13, 14.
'''Verses''' 22-36
The cases here mentioned give rules of justice then, and still in use, for deciding similar matters. We are taught by these laws, that we must be very careful to do no wrong, either directly or indirectly. If we have done wrong, we must be very willing to make it good, and be desirous that nobody may lose by us.
----
'''Chapter''' 22
Judicial laws.
--The people of [[God]] should ever be ready to show mildness and [[mercy]], according to the spirit of these laws. We must answer to [[God]], not only for what we do maliciously, but for what we do heedlessly. Therefore, when we have done harm to our neighbour, we should make restitution, though not compelled by law. Let these scriptures lead our souls to remember, that if the [[grace]] of [[God]] has indeed appeared to us, then it has taught us, and enabled us so to conduct ourselves by its holy power, that denying ungodliness and wordly lusts, we should live soberly, righteously, and godly in this present world, Tit 2:12. And the [[grace]] of [[God]] teaches us, that as the [[Lord]] is our portion, there is enough in him to satisfy all the desires of our souls.
----
'''Chapter''' 23
''Chapter Outline''
Laws against falsehood and injustice.
(1-9)
The year of rest, The sabbath, The three festivals.
(10-19)
[[God]] promises to conduct the [[Israelites]] to Canaan.
(20-33)
'''Verses''' 1-9
In the law of [[Moses]] are very plain marks of sound moral feeling, and of true political wisdom. Every thing in it is suited to the desired and avowed object, the [[worship]] of one only [[God]], and the separation of [[Israel]] from the pagan world. Neither parties, friends, witnesses, nor common opinions, must move us to lessen great faults, to aggravate small ones, excuse offenders, accuse the innocent, or misrepresent any thing.
'''Verses''' 10-19
Every seventh year the land was to rest. They must not plough or sow it; what the earth produced of itself, should be eaten, and not laid up. This law seems to have been intended to teach dependence on Providence, and [[God]]'s faithfulness in sending the larger increase while they kept his appointments. It was also typical of the heavenly rest, when all earthly labours, cares, and interests shall cease for ever. All respect to the gods of the heathen is strictly forbidden. Since [[idolatry]] was a [[sin]] to which the [[Israelites]] leaned, they must blot out the remembrance of the gods of the heathen. Solemn religious attendance on [[God]], in the place which he should choose, is strictly required. They must come together before the [[Lord]]. What a good Master do we serve, who has made it our duty to [[rejoice]] before him! Let us devote with pleasure to the service of [[God]] that portion of our time which he requires, and count his sabbaths and ordinances to be a feast unto our souls. They were not to come empty-handed; so now, we must not come to [[worship]] [[God]] empty-hearted; our souls must be filled with holy desires toward him, and dedications of ourselves to him; for with such sacrifices [[God]] is well pleased.
'''Verses''' 20-33
It is here promised that they should be guided and kept in their way through the wilderness to the land of promise, Behold, I send an angel before thee, mine angel. The precept joined with this promise is, that they be obedient to this angel whom [[God]] would send before them. Christ is the [[Angel]] of [[Jehovah]]; this is plainly taught by St. Paul, 1Co 10:9. They should have a comfortable settlement in the land of Canaan. How reasonable are the conditions of this promise; that they should serve the only true [[God]]; not the gods of the nations, which are no gods at all. How rich are the particulars of this promise! The comfort of their food, the continuance of their health, the increase of their wealth, the prolonging their lives to old age. Thus hath [[godliness]] the promise of the life that now is. It is promised that they should subdue their enemies. Hosts of hornets made way for the hosts of [[Israel]]; such mean creatures can [[God]] use for chastising his people's enemies. In real kindness to the [[church]], its enemies are subdued by little and little; thus we are kept on our guard, and in continual dependence on [[God]]. Corruptions are driven out of the hearts of [[God]]'s people, not all at once, but by little and little. The precept with this promise is, that they should not make friendship with idolaters. Those that would keep from bad courses, must keep from bad company. It is dangerous to live in a bad neighbourhood; others' sins will be our snares. Our greatest danger is from those who would make us [[sin]] against [[God]].
----
'''Chapter''' 24
''Chapter Outline''
[[Moses]] is called up into the mountain, The people promise obedience.
(1-8)
The [[glory]] of the [[Lord]] appears.
(9-11)
[[Moses]] goes up into the mountain.
(12-18)
'''Verses''' 1-8
A solemn covenant was made between [[God]] and [[Israel]]. Very solemn it was, typifying the covenant of [[grace]] between [[God]] and [[believer]]s, through [[Christ]]. As soon as [[God]] separated to himself a peculiar people, he governed them by a written word, as he has done ever since. [[God]]'s covenants and commands are so just in themselves, and so much for our good, that the more we think of them, and the more plainly and fully they are set before us, the more reason we may see to comply with them. The blood of the sacrifice was sprinkled on the altar, on the book, and on the people. Neither their persons, their moral obedience, nor religious services, would meet with acceptance from a holy [[God]], except through the shedding and sprinkling' of blood. Also the blessings granted unto them were all of [[mercy]]; and the [[Lord]] would deal with them in kindness. Thus the sinner, by [[faith]] in the blood of [[Christ]], renders willing and acceptable obedience. (Ex 24:9-11)
'''Verses''' 9-11
The elders saw the [[God]] of [[Israel]]; they had some glimpse of his glory, though whatever they saw, it was something of which no image or picture could be made, yet enough to satisfy them that [[God]] was with them of a truth. Nothing is described but what was under his feet. The sapphires are the pavement under his feet; let us put all the wealth of this [[world]] under our feet, and not in our hearts. Thus the [[believer]] sees in the face of [[Jesus]] [[Christ]], far clearer discoveries of the glorious justice and [[holiness]] of [[God]], than ever he saw under terrifying convictions; and through the [[Saviour]], holds communion with a holy [[God]].
'''Verses''' 12-18
A cloud covered the mount six days; a token of [[God]]'s special presence there. [[Moses]] was sure that he who called him up would protect him. Even those glorious attributes of [[God]] which are most terrible to the wicked, the saints with humble reverence [[rejoice]] in. And through [[faith]] in the atoning Sacrifice, we [[hope]] for greater honour than [[Moses]] ever enjoyed on earth. Now we see through a glass darkly, but when he shall appear, then face to face. This vision of [[God]] will continue with equal, if not increasing brightness of joy; not for a few days only, but through eternity.
----
'''Chapter''' 25
''Chapter Outline''
What the [[Israelites]] were to offer for making the tabernacle.
(1-9)
The ark.
(10-22)
The table, with its furniture.
(23-30)
The candlestick.
(31-40)
'''Verses''' 1-9
[[God]] chose the people of [[Israel]] to be a peculiar people to himself, above all people, and he himself would be their King. He ordered a royal palace to be set up among them for himself, called a sanctuary, or holy place, or habitation. There he showed his presence among them. And because in the wilderness they dwelt in tents, this royal palace was ordered to be a tabernacle, that it might move with them. The people were to furnish [[Moses]] with the materials, by their own free will. The best use we can make of our worldly wealth, is to honour [[God]] with it in works of piety and charity. We should ask, not only, What must we do? but, What may we do for [[God]]? Whatever they gave, they must give it cheerfully, not grudgingly, for [[God]] loves a cheerful giver, 2Co 9:7. What is laid out in the service of [[God]], we must reckon well bestowed; and whatsoever is done in [[God]]'s service, must be done by his direction. (Ex 25:10-22)
'''Verses''' 10-22
The ark was a chest, overlaid with gold, in which the two tables of the law were to be kept. These tables are called the testimony; [[God]] in them testified his will. This law was a testimony to the [[Israelites]], to direct them in their duty, and would be a testimony against them, if they transgressed. This ark was placed in the holy of holies; the blood of the sacrifices was sprinkled, and the incense burned, before it, by the high priest; and above it appeared the visible glory, which was the symbol of the [[Divine]] presence. This was a type of [[Christ|Jesus Christ]] in his sinless nature, which saw no corruption, in personal union with his Divine nature, atoning for our sins against it, by his death. The cherubim of gold looked one towards another, and both looked downward toward the ark. It denotes the angels' attendance on the [[Redeemer]], their readiness to do his will, their presence in the assemblies of saints, and their desire to look into the mysteries of the [[gospel]]. It was covered with a covering of gold, called the [[mercy]]-seat. [[God]] is said to dwell, or sit between the cherubim, on the [[mercy]]-seat. There he would give his law, and hear supplicants, as a prince on his throne.
'''Verses''' 23-30
A table was to be made of wood, overlaid with gold, to stand in the outer tabernacle, to be always furnished with the shew-bread. This table, with the articles on it, and its use, seems to typify the communion which the [[Lord]] holds with his redeemed people in his ordinances, the provisions of his house, the feasts they are favoured with. Also the food for their souls, which they always find when they hunger after it; and the delight he takes in their persons and services, as presented before him in [[Christ]].
'''Verses''' 31-40
The candlestick represents the light of [[God]]'s word and Spirit, in and through [[Jesus Christ|Christ Jesus]], afforded in this dark [[world]] to his believing people, to direct their [[worship]] and obedience, and to afford them consolations. The [[church]] is still dark, as the tabernacle was, in comparison with what it will be in heaven; but the word of [[God]] is a light shining in a dark place, 2Pe 1:19, and a dark place indeed the [[world]] would be without it. In ver. #(40) is an express caution to [[Moses]]. Nothing was left to his own fancy, or to that of the workmen, or the people; but the will of [[God]] must be observed in every particular. [[Christ]]'s instruction to his disciples, Mt 28:20, is like this, Observe all things whatsoever I have commanded you. Let us remember that we are the temples of the [[Holy Spirit|Holy Ghost]], that we have the law of [[God]] in our hearts, that we are to live a life of communion with [[God]], feast on his ordinances, and are the light of the world, if indeed we are followers of [[Christ]]. May the [[Lord]] help us to try ourselves by this view of [[religion]], and to walk according thereto.
----
'''Chapter''' 26
''Chapter Outline''
The curtains of the tabernacle.
(1-6)
The curtains of goats' hair.
(7-14)
The boards, sockets, and bars.
(15-30)
The vail of the holy of holies, and for the entrance.
(31-37)
'''Verses''' 1-6
[[God]] manifested his presence among the [[Israelites]] in a tabernacle or tent, because of their condition in the wilderness. [[God]] suits the tokens of his favour, and the gifts of his grace, to his people's state and wants. The curtains of the tabernacle were to be very rich. They were to be embroidered with cherubim, signifying that the angels of [[God]] pitch their tents round about the [[church]], Ps 34:7. (Ex 26:7-14)
'''Verses''' 7-14
The curtains of meaner materials, being made both longer and broader, covered the others, and were defended by coverings of skins. The whole represents the person and doctrine of [[Christ]], and the [[church]] of true [[Christians]], and all heavenly things, which outwardly are mean, but inwardly, and in the sight of [[God]], are glorious and precious.
'''Verses''' 15-30
The sockets of silver each weighed about 115 pounds; they were placed in rows on the ground. In every pair of these sockets, a strong board of shittim-wood, covered with plates of gold, was fitted by mortises and tenons. Thus walls were formed for the two sides, and for the west end. The wall was further held together by bars, which passed through rings of gold. Over this the curtains were spread. Though movable, it was strong and firm. The materials were very costly. In all this it was a type of the [[church]] of [[God]], built upon the foundation of the apostles and prophets, [[Jesus Christ|Jesus Christ]] himself being the chief Corner-stone, Eph 2:20, 21.
'''Verses''' 31-37
A vail, or curtain, separated the holy place from the most holy place. It was hung upon pillars. This vail was for a partition between the holy place and the most holy; which forbade any to look into the holiest of all. The apostle tells what was the meaning of this vail, Heb 9:8. That the ceremonial law could not make the comers thereunto perfect, nor would the observance of it bring men to heaven; the way into the holiest of all was not made manifest, while the first tabernacle was standing. Life and immortality lay hidden till they were brought to light by the [[gospel]]; which was signified by the rending of this vail at the [[death]] of [[Christ]], Mt 27:51. We have now boldness to enter into the holiest, in all acts of worship, by the blood of [[Jesus]]; yet such as obliges us to holy reverence. Another vail was for the outer door of the tabernacle. This vail was all the defence the tabernacle had. [[God]] takes care of his [[church]] on earth. A curtain shall be, if [[God]] please to make it so, as strong a defence to his house, as gates of brass and bars of iron. With this typical description of [[Christ|Jesus Christ]] and his [[church]] before us, what is our judgment of these matters? Do we see any [[glory]] in the person of Christ? any excellence in his character? any thing precious in his [[salvation]]? or any wisdom in the doctrine of the cross? Will our [[religion]] bear examination? and are we more careful to approve our hearts to [[God]] than our characters toward men?
----
'''Chapter''' 27
''Chapter Outline''
The altar of burnt offerings.
(1-8)
The court of the tabernacle.
(9-19)
The oil for the lamps.
(20, 21)
'''Verses''' 1-8
In the court before the tabernacle, where the people attended, was an altar, to which they must bring their sacrifices, and on which their priests must offer them to [[God]]. It was of wood overlaid with brass. A grate of brass was let into the hollow of the altar, about the middle of which the fire was kept, and the sacrifice burnt. It was made of net-work like a sieve, and hung hollow, that the ashes might fall through. This brazen altar was a type of [[Christ|Jesus Christ]] dying to make atonement for our sins. The wood had been consumed by the fire from heaven, if it had not been secured by the brass: nor could the human nature of Christ have borne the wrath of [[God]], if it had not been supported by Divine power.
'''Verses''' 9-19
The tabernacle was enclosed in a court, about sixty yards long and thirty broad, formed by curtains hung upon brazen pillars, fixed in brazen sockets. Within this enclosure the priests and [[Levites]] offered the sacrifices, and thither the Jewish people were admitted. These distinctions represented the difference between the visible nominal [[church]], and the true spiritual [[church]], which alone has access to [[God]], and communion with him.
'''Verses''' 20, 21
The pure oil signified the gifts and graces of the [[Spirit]], which all [[believer]]s receive from [[Christ]], the good Olive, and without which our light cannot shine before men. The priests were to light the lamps, and tend them. It is the work of ministers, by preaching and expounding the Scriptures, which are as a lamp, to enlighten the [[church]], [[God]]'s tabernacle upon earth. Blessed be [[God]], this light is not now confined to the Jewish tabernacle, but is a light to lighten the gentiles, and for [[salvation]] unto the ends of the earth.
----
'''Chapter''' 28
''Chapter Outline''
[[Aaron]] and his sons set apart for the priest's office, Their garments.
(1-5)
The ephod.
(6-14)
The breastplate, The Urim and Thummim.
(15-30)
The robe of the ephod, The plate of the mitre.
(31-39)
The garments for [[Aaron]]'s sons.
(40-43)
'''Verses''' 1-5
Hitherto the heads of families were the priests, and offered sacrifices; but now this office was confined to the family of [[Aaron]] only; and so continued till the [[gospel]] dispensation. The holy garments not only distinguished the priests from the people, but were emblems of that holy conduct which should ever be the [[glory]] and beauty, the mark of the ministers of [[religion]], without which their persons and ministrations will be had in contempt. They also typified the [[glory]] of the [[Divine]] majesty, and the beauty of complete [[holiness]], which rendered [[Jesus Christ|Jesus Christ]] the great High Priest. But our adorning under the [[gospel]], is not to be of gold and costly array, but the garments of [[salvation]], the robe of righteousness.
'''Verses''' 6-14
This richly-wrought ephod was the outmost garment of the high priest; plain linen ephods were worn by the inferior priests. It was a short coat without sleeves, fastened close to the body with a girdle. The shoulder-pieces were buttoned together with precious stones set in gold, one on each shoulder, on which were engraven the names of the [[children]] of [[Israel]]. Thus [[Christ]], our High Priest, presents his people before the [[Lord]] for a memorial. As [[Christ]]'s coat had no seam, but was woven from the top throughout, so it was with the ephod. The golden bells on this ephod, by their preciousness and pleasant sound, well represent the good profession that the saints make, and the pomegranates the fruit they bring forth.
'''Verses''' 15-30
The chief ornament of the high priest, was the breastplate, a rich piece of cloth, curiously worked. The name of each tribe was graven in a precious stone, fixed in the breastplate, to signify how precious, in [[God]]'s sight, [[believer]]s are, and how honourable. How small and poor soever the tribe was, it was as a precious stone in the breastplate of the high priest; thus are all the saints dear to [[Christ]], however men esteem them. The high priest had the names of the tribes, both on his shoulders and on his breast, which reminds us of the power and the love with which our [[Lord]] [[Jesus]] pleads for those that are his. He not only bears them up in his arms with almighty strength, but he carries them in his bosom with tender affection. What comfort is this to us in all our addresses to [[God]]! The Urim and Thummim, by which the will of [[God]] was made known in doubtful cases, were put in this breastplate. Urim and Thummim signify light and integrity. There are many conjectures what these were; the most probable opinion seems to be, that they were the twelve precious stones in the high priest's breastplate. Now, [[Christ|Jesus Christ]] is our Oracle. By him [[God]], in these last days, makes known himself and his mind to us, Heb 1:1, 2; Joh 1:18. He is the true Light, the faithful Witness, the Truth itself, and from him we receive the [[Spirit]] of Truth, who leads into all truth.
'''Verses''' 31-39
The robe of the ephod was under the ephod, and reached down to the knees, without sleeves. [[Aaron]] must minister in the garments appointed. We must serve the [[Lord]] with holy fear, as those who know they deserve to die. A golden plate was fixed on [[Aaron]]'s forehead, engraven with "Holiness to the [[Lord]]." [[Aaron]] was hereby reminded that [[God]] is holy, and that his priests must be holy, devoted to the [[Lord]]. This must appear in their forehead, in open profession of their relation to [[God]]. It must be engraven like the engravings of a signet; deep and durable; not painted so as to be washed off, but firm and lasting; such must our [[holiness]] to the [[Lord]] be. [[Christ|Jesus Christ]] is our High Priest; through him sins are forgiven to us, and not laid to our charge. Our persons, our doings, are pleasing to [[God]] upon the account of [[Christ]], and not otherwise.
'''Verses''' 40-43
The priest's garments typify the righteousness of [[Christ]]. If we appear not before [[God]] in that, we shall bear our iniquity, and die. Blessed is he, therefore, that watcheth, and keepeth his garments, Re 16:15. And blessed be [[God]] that we have a High Priest, appointed of [[God]], and set apart for his work; furnished for his high office by the [[glory]] of his [[Divine]] majesty, and the beauty of perfect [[holiness]]. Happy are we, if by the law spiritually understood, we see that such a High Priest became us; that we cannot draw near to a holy [[God]], or be accepted, but by him. There is no light, no wisdom, no perfection, but from him; no glory, no beauty, but in being like unto him. Let us take encouragement from the power, love, and compassion of our High Priest, to draw near with boldness to the throne of grace, that we may obtain [[mercy]], and find [[grace]] to help in time of need.
----
'''Chapter''' 29
''Chapter Outline''
The sacrifice and ceremony for the consecration of the priests.
(1-37)
The continual burnt-offerings, [[God]]'s promise to dwell among [[Israel]].
(38-46)
'''Verses''' 1-37
[[Aaron]] and his sons were to be set apart for the priest's office, with ceremony and solemnity. Our [[Lord]] [[Jesus]] is the great High Priest of our profession, called of [[God]] to be so; anointed with the [[Spirit]], whence he is called [[Messiah]], the Christ; clothed with [[glory]] and beauty; sanctified by his own blood; made perfect, or consecrated through sufferings, Heb 2:10. All [[believer]]s are spiritual priests, to offer spiritual sacrifices, 1Pe 2:5, washed in the blood of [[Christ]], and so made to our [[God]] priests, Re 1:5, 6. They also are clothed with the beauty of [[holiness]], and have received the anointing, 1Jo 2:27. The [[Spirit]] of [[God]] is called the finger of [[God]], (Lu 11:20, compared with Mt 12:28,) and by him the merit of [[Christ|Jesus Christ]] is applied to our souls. This consecration signifies the admission of a sinner into the spiritual priesthood, to offer spiritual sacrifices, acceptable to [[God]] through [[Jesus]] [[Christ]].
'''Verses''' 38-46
A lamb was to be offered upon the altar every morning, and a lamb every evening. This typified the continual intercession which [[Christ|Jesus Christ]] ever lives to make for his [[church]]. Though he offered himself but once for all, that one offering thus becomes a continual offering. This also teaches us to offer to [[God]] the spiritual sacrifices of [[prayer]] and praise every day, morning and evening. Our daily devotions are the most needful of our daily works, and the most pleasant of our daily comforts. Prayer-time must be kept up as duly as meal-time. Those starve their own souls, who keep not up constant attendance on the throne of grace; constancy in [[religion]] brings in the comfort of it.
----
'''Chapter''' 30
''Chapter Outline''
The altar of incense.
(1-10)
The ransom of souls.
(11-16)
The brazen laver.
(17-21)
The holy anointing oil, The perfume.
(22-38)
'''Verses''' 1-10
The altar of incense represented the Son of [[God]] in his human nature, and the incense burned thereon typified his pleading for his people. The continual intercession of [[Christ|Jesus Christ]] was represented by the daily burning of incense thereon, morning and evening. Once every year the blood of the atonement was to be applied to it, denoting that the intercession of [[Christ|Jesus Christ]] has all its virtue from his sufferings on earth, and that we need no other sacrifice or intercessor but [[Christ|Jesus Christ]] alone.
'''Verses''' 11-16
The tribute was half a shekel, about fifteen pence of our money. The rich were not to give more, nor the poor less; the souls of the rich and poor are alike precious, and [[God]] is no respecter of persons, Ac 10:34; Job 34:19. In other offerings men were to give according to their wordly ability; but this, which was the ransom of the soul, must be alike for all. The souls of all are of equal value, equally in danger, and all equally need a ransom. The money raised was to be used in the service of the tabernacle. Those who have the benefit, must not grudge the necessary charges of [[God]]'s public worship. Money cannot make atonement for the soul, but it may be used for the honour of Him who has made the atonement, and for the maintenance of the [[gospel]] by which the atonement is applied.
'''Verses''' 17-21
A large vessel of brass, holding water, was to be set near the door of the tabernacle. [[Aaron]] and his sons must wash their hands and feet at this laver, every time they went in to minister. This was to teach them purity in all their services, and to dread the pollution of sin. They must not only wash and be made clean, when first made priests, but must wash and be kept clean, whenever they went to minister. It teaches us daily to attend upon [[God]], daily to renew our [[Repentance|repentance]] for [[sin]], and our looking to the blood of [[Christ|Jesus Christ]] for remission; for in many things we daily offend.
'''Verses''' 22-38
Directions are here given for making the holy anointing oil, and the incense to be used in the service of the tabernacle. To show the excellency of [[holiness]], there was this spiced oil in the tabernacle, which was grateful to the sight and to the smell. [[Christ]]'s name is as ointment poured forth, So 1:3, and the good name of [[Christians]] is like precious ointment, Ec 7:1. The incense burned upon the golden altar was prepared of sweet spices. When it was used, it was to be beaten very small; thus it pleased the [[Lord]] to bruise the [[Redeemer]], when he offered himself for a sacrifice of a sweet-smelling savour. The like should not be made for any common use. Thus [[God]] would keep in the people's minds reverence for his own services, and teach us not to profane or abuse any thing whereby [[God]] makes himself known. It is a great affront to [[God]] to jest with sacred things, and to make sport with his word and ordinances. It is most dangerous and fatal to use professions of the [[gospel]] of [[Christ|Jesus Christ]] to forward wordly interests.
----
'''Chapter''' 31
''Chapter Outline''
Bezaleel and Aholiab are appointed and qualified for the work of the tabernacle.
(1-11)
The observance of the sabbath.
(12-17)
[[Moses]] receives the tables of the law.
(18)
'''Verses''' 1-11
The [[Israelites]], who had been masons and bricklayers in [[Egypt]], were not qualified for curious workmanship; but the [[Spirit]] who gave the apostles utterance in divers tongues, miraculously gave Bezaleel and Aholiab the skill that was wanting. The honour which comes from [[God]], is always attended with a work to be done; to be employed for [[God]] is high honour. Those whom [[God]] calls to any service, he will find or make fit for it. The [[Lord]] gives different gifts to different persons; let each mind his proper work, diligently remembering that whatever wisdom any one possesses, the [[Lord]] put it in the heart, to do his commandments.
'''Verses''' 12-17
Orders were now given that a tabernacle should be set up for the service of [[God]]. But they must not think that the nature of the work, and the haste that was required, would justify them in working at it on sabbath days. The Hebrew word /shabath/ signifies rest, or ceasing from labour. The thing signified by the sabbath is that rest in [[glory]] which remains for the people of [[God]]; therefore the moral obligation of the sabbath must continue, till time is swallowed up in eternity.
'''Verse''' 18
The law was written in tables of stone, to show how lasting it is: to denote likewise the hardness of our hearts; one might more easily write on stone, than write any thing good on our corrupt natural hearts. It was written with the finger of [[God]]; by his will and power. [[God]] only can write his law in the heart: he gives a [[heart]] of flesh; then, by his Spirit, which is the finger of [[God]], writes his will in the heart, 2Co 3:3.
----
'''Chapter''' 32
''Chapter Outline''
The people cause [[Aaron]] to make a golden calf.
(1-6)
[[God]]'s displeasure, The intercession of [[Moses]].
(7-14)
[[Moses]] breaks the tables of the law, He destroys the golden calf.
(15-20)
[[Aaron]]'s excuse, The idolaters slain.
(21-29)
[[Moses]] prays for the people.
(30-35)
'''Verses''' 1-6
While [[Moses]] was in the mount, receiving the law from [[God]], the people made a tumultuous address to [[Aaron]]. This giddy multitude were weary of waiting for the return of [[Moses]]. Weariness in waiting betrays to many temptations. The [[Lord]] must be waited for till he comes, and waited for though he tarry. Let their readiness to part with their ear-rings to make an idol, shame our niggardliness in the service of the true [[God]]. They did not draw back on account of the cost of their [[idolatry]]; and shall we grudge the expenses of [[religion]]? [[Aaron]] produced the shape of an ox or calf, giving it some finish with a graving tool. They offered sacrifice to this idol. Having set up an image before them, and so changed the truth of [[God]] into a lie, their sacrifices were abomination. Had they not, only a few days before, in this very place, heard the voice of the [[Lord]] [[God]] speaking to them out of the midst of the fire, Thou shalt not make to thyself any graven image? Had they not themselves solemnly entered into covenant with [[God]], that they would do all he had said to them, and would be obedient? ch. 24:7. Yet before they stirred from the place where this covenant had been solemnly made, they brake an express command, in defiance of an express threatening. It plainly shows, that the law was no more able to make holy, than it was to justify; by it is the knowledge of [[sin]], but not the cure of sin. [[Aaron]] was set apart by the [[Divine]] appointment to the office of the priesthood; but he, who had once shamed himself so far as to build an altar to a golden calf, must own himself unworthy of the honour of attending at the altar of [[God]], and indebted to free [[grace]] alone for it. Thus pride and boasting were silenced.
'''Verses''' 7-14
[[God]] says to [[Moses]], that the [[Israelites]] had corrupted themselves. Sin is the corruption of the sinner, and it is a self-corruption; every man is tempted when he is drawn aside of his own lust. They had turned aside out of the way. Sin is a departing from the way of duty into a by-path. They soon forgot [[God]]'s works. He sees what they cannot discover, nor is any wickedness of the [[world]] hid from him. We could not bear to see the thousandth part of that evil which [[God]] sees every day. [[God]] expresses the greatness of his just displeasure, after the manner of men who would have [[prayer]] of [[Moses]] could save them from ruin; thus he was a type of [[Christ]], by whose mediation alone, [[God]] would reconcile the world to himself. [[Moses]] pleads [[God]]'s glory. The glorifying [[God]]'s name, as it ought to be our first petition, and it is so in the [[Lord]]'s [[prayer]], so it ought to be our great plea. And [[God]]'s promises are to be our pleas in [[prayer]]; for what he has promised he is able to perform. See the power of [[prayer]]. In answer to the [[prayer]]s of [[Moses]], [[God]] showed his purpose of sparing the people, as he had before seemed determined on their destruction; which change of the outward discovery of his purpose, is called repenting of the evil.
'''Verses''' 15-20
What a change it is, to come down from the mount of communion with [[God]], to conVerse with a wicked world. In [[God]] we see nothing but what is pure and pleasing; in the [[world]] nothing but what is sinful and provoking. That it might appear an idol is nothing in the world, [[Moses]] ground the calf to dust. Mixing this powder with their drink, signified that the backslider in [[heart]] should be filled with his own ways.
'''Verses''' 21-29
Never did any wise man make a more frivolous and foolish excuse than that of [[Aaron]]. We must never be drawn into [[sin]] by any thing man can say or do to us; for men can but tempt us to [[sin]], they cannot force us. The approach of [[Moses]] turned the dancing into trembling. They were exposed to shame by their sin. The course [[Moses]] took to roll away this reproach, was, not by concealing the [[sin]], or putting any false colour upon it, but by punishing it. The [[Levites]] were to slay the ringleaders in this wickedness; yet none were executed but those who openly stood forth. Those are marked for ruin who persist in sin: those who in the morning were shouting and dancing, before night were dying. Such sudden changes do the judgments of the [[Lord]] sometimes make with sinners that are secure and jovial in their sin.
'''Verses''' 30-35
[[Moses]] calls it a great sin. The work of ministers is to show people the greatness of their sins. The great evil of [[sin]] appears in the price of [[pardon]] . [[Moses]] pleads with [[God]] for [[mercy]]; he came not to make excuses, but to make atonement. We are not to suppose that [[Moses]] means that he would be willing to perish for ever, for the people's sake. We are to [[love]] our neighbour as ourselves, and not more than ourselves. But having that mind which was in [[Christ]], he was willing to lay down his life in the most painful manner, if he might thereby preserve the people. [[Moses]] could not wholly turn away the wrath of [[God]]; which shows that the law of [[Moses]] was not able to reconcile men to [[God]], and to perfect our [[peace]] with him. In [[Christ|Jesus Christ]] alone, [[God]] so [[pardon]] s [[sin]] as to remember it no more. From this history we see, that no unhumbled, carnal heart, can long endure the holy precepts, the humbling truths, and the spiritual [[worship]] of [[God]]. But a god, a priest, a worship, a doctrine, and a sacrifice, suited to the carnal mind, will ever meet with abundance of worshippers. The very [[gospel]] itself may be so perverted as to suit a worldly taste. Well is it for us, that the Prophet like unto [[Moses]], but who is beyond compare more powerful and merciful, has made atonement for our souls, and now intercedes in our behalf. Let us [[rejoice]] in his grace.
----
'''Chapter''' 33
''Chapter Outline''
The [[Lord]] refuses to go with [[Israel]].
(1-6)
The tabernacle of [[Moses]] removed without the camp.
(7-11)
[[Moses]] desires to see the [[glory]] of [[God]].
(12-23)
'''Verses''' 1-6
Those whom [[God]] [[pardon]] s, must be made to know what their [[sin]] deserved. "Let them go forward as they are;" this was very expressive of [[God]]'s displeasure. Though he promises to make good his covenant with [[Abraham]], in giving them Canaan, yet he denies them the tokens of his presence they had been blessed with. The people mourned for their sin. Of all the bitter fruits and consequences of [[sin]], true penitents most lament, and dread most, [[God]]'s departure from them. [[Canaan]] itself would be no pleasant land without the [[Lord]]'s presence. Those who parted with ornaments to maintain [[sin]], could do no less than lay aside ornaments, in token of sorrow and shame for it.
'''Verses''' 7-11
[[Moses]] took the tabernacle, and pitched it without the camp. This seems to have been a temporary building, set up for worship, and at which he judged disputes among the people. The people looked after him; they were very desirous to be at [[peace]] with [[God]], and concerned to know what would come to pass. The cloudy pillar which had withdrawn from the camp when it was polluted with [[idolatry]], now returned. If our hearts go forth toward [[God]] to meet him, he will graciously come to meet us.
'''Verses''' 12-23
[[Moses]] is very earnest with [[God]]. Thus, by the intercession of [[Christ]], we are not only saved from ruin, but become entitled to everlasting happiness. Observe here how he pleads. We find [[grace]] in [[God]]'s sight, if we find [[grace]] in our hearts to guide and quicken us in the way of our duty. [[Moses]] speaks as one who dreaded the thought of going forward without the [[Lord]]'s presence. [[God]]'s gracious promises, and [[mercy]] towards us, should not only encourage our faith, but also excite our fervency in [[prayer]]. Observe how he speeds. See, in a type, [[Christ]]'s intercession, which he ever lives to make for all that come to [[God]] by him; and that it is not by any thing in those for whom he intercedes. [[Moses]] then entreats a sight of [[God]]'s glory, and is heard in that also. A full discovery of the [[glory]] of [[God]], would overwhelm even [[Moses]] himself. Man is mean, and unworthy of it; weak, and could not bear it; guilty, and could not but dread it. The merciful display which is made in [[Jesus Christ|Christ Jesus]], alone can be borne by us. The [[Lord]] granted that which would abundantly satisfy. [[God]]'s goodness is his glory; and he will have us to know him by the [[glory]] of his [[mercy]], more than by the [[glory]] of his majesty. Upon the rock there was a fit place for [[Moses]] to view the goodness and [[glory]] of [[God]]. The rock in Horeb was typical of [[Christ|Jesus Christ]] the Rock; the Rock of refuge, [[salvation]], and strength. Happy are they who stand upon this Rock. The cleft may be an emblem of [[Christ]], as smitten, crucified, wounded, and slain. What follows, denotes the imperfect knowledge of [[God]] in the present state, even as revealed in Christ; for this, when compared with the heavenly sight of him. is but like seeing a man that is gone by, whose back only is to be seen. [[God]] in [[Christ]], as he is, even the fullest and brightest displays of his glory, grace, and goodness, are reserved to another state.
----
'''Chapter''' 34
''Chapter Outline''
The tables of the law renewed.
(1-4)
The name of the [[Lord]] proclaimed, The entreaty of [[Moses]].
(5-9)
[[God]]'s covenant.
(10-17)
The festivals.
(18-27)
The vail of [[Moses]].
(28-35)
'''Verses''' 1-4
When [[God]] made man in his own image, the moral law was written in his heart, by the finger of [[God]], without outward means. But since the covenant then made with man was broken, the [[Lord]] has used the ministry of men, both in writing the law in the Scriptures, and in writing it in the heart. When [[God]] was reconciled to the [[Israelites]], he ordered the tables to be renewed, and wrote his law in them. Even under the [[gospel]] of [[peace]] by [[Christ]], the moral law continues to bind [[believer]]s. Though [[Christ|Jesus Christ]] has redeemed us from the curse of the law, yet not from the commands of it. The first and the best evidence of the [[pardon]] of [[sin]], and [[peace]] with [[God]], is the writing the law in the heart.
'''Verses''' 5-9
The [[Lord]] descended by some open token of his presence and manifestation of his [[glory]] in a cloud, and thence proclaimed his NAME; that is, the perfections and character which are denoted by the name JEHOVAH. The [[Lord]] [[God]] is merciful; ready to forgive the sinner, and to relieve the needy. Gracious; kind, and ready to bestow undeserved benefits. Long-suffering; slow to anger, giving time for repentance, only punishing when it is needful. He is abundant in goodness and truth; even sinners receive the riches of his bounty abundantly, though they abuse them. All he reveals is infallible truth, all he promises is in faithfulness. Keeping [[mercy]] for thousands; he continually shows [[mercy]] to sinners, and has treasures, which cannot be exhausted, to the end of time. Forgiving iniquity, and transgression, and sin; his [[mercy]] and goodness reach to the full and free [[forgiveness]] of sin. And will by no means clear the guilty; the [[holiness]] and justice of [[God]] are part of his goodness and [[love]] towards all his creatures. In [[Christ]]'s sufferings, the [[Divine]] [[holiness]] and justice are fully shown, and the evil of [[sin]] is made known. [[God]]'s forgiving [[mercy]] is always attended by his converting, sanctifying grace. None are [[pardon]] ed but those who repent and forsake the allowed practice of every sin; nor shall any escape, who abuse, neglect, or despise this great [[salvation]]. [[Moses]] bowed down, and worshipped reverently. Every perfection in the name of [[God]], the [[believer]] may plead with Him for the [[forgiveness]] of his sins, the making holy of his heart, and the enlargement of the [[Redeemer]]'s kingdom.
'''Verses''' 10-17
The [[Israelites]] are commanded to destroy every monument of [[idolatry]], however curious or costly; to refuse all alliance, friendship, or [[marriage]] with idolaters, and all idolatrous feasts; and they were reminded not with idolaters, and all idolatrous feats; and they were reminded not to repeat the crime of making molten images. Jealously is called the rage of a man, Pr 6:34; but in [[God]] it is holy and just displeasure. Those cannot [[worship]] [[God]] aright, who do not [[worship]] him only.
'''Verses''' 18-27
Once a week they must rest, even in ploughing time, and in harvest. All worldly business must give way to that holy rest; even harvest work will prosper the better, for the religious observance of the sabbath day in harvest time. We must show that we prefer our communion with [[God]], and our duty to him, before the business or the [[joy]] of harvest. Thrice a year they must appear before the [[Lord]] [[God]], the [[God]] of [[Israel]]. [[Canaan]] was a desirable land, and the neighbouring nations were greedy; yet [[God]] says, They shall not desire it. Let us check all sinful desires against [[God]] and his glory, in our hearts, and then [[trust]] him to check all sinful desires in the hearts of others against us. The way of duty is the way of safety. Those who venture for him never lose by him. Three feasts are here mentioned: 1. The Passover, in remembrance of the deliverance out of [[Egypt]]. 2. The feast of weeks, or the feast of Pentecost; added to it is the law of the first-fruits. 3. The feast of in-gathering, or the feast of Tabernacles. [[Moses]] is to write these words, that the people might know them better. We can never be enough thankful to [[God]] for the written word. [[God]] would make a covenant with [[Israel]], in [[Moses]] as a mediator. Thus the covenant of [[grace]] is made with [[believer]]s through [[Christ]].
'''Verses''' 28-35
Near and spiritual communion with [[God]] improves the graces of a renewed and holy character. Serious [[godliness]] puts a lustre upon a man's countenance, such as commands esteem and affection. The vail which [[Moses]] put on, marked the obscurity of that dispensation, compared with the [[gospel]] dispensation of the New Testament. It was also an emblem of the natural vail on the hearts of men respecting spiritual things. Also the vail that was and is upon the nation of [[Israel]], which can only be taken away by the [[Spirit]] of the [[Lord]] showing to them [[Christ]], as the end of the law for righteousness to every one that believeth. Fear and unbelief would put the vail before us, they would hinder our free approach to the [[mercy]]-seat above. We should spread our wants, temporal and spiritual, fully before our heavenly Father; we should tell him our hinderances, struggles, trails, and temptations; we should acknowledge our offences.
----
'''Chapter''' 35
''Chapter Outline''
The sabbath to be observed.
(1-3)
The free gifts for the tabernacle.
(4-19)
The readiness of the people in general.
(20-29)
Bezaleel and Aholiab called to the work.
(30-35)
'''Verses''' 1-3
The mild and easy yoke of [[Christ|Jesus Christ]] has made our sabbath duties more delightful, and our sabbath restraints less irksome, than those of the [[Jews]]; but we are the more guilty by neglecting them. Surely [[God]]'s wisdom in giving us the sabbath, with all the [[mercy]] of its purposes, are sinfully disregarded. Is it nothing to pour contempt upon the blessed day, which a bounteous [[God]] has given to us for our growth in [[grace]] with the [[church]] below, and to prepare us for happiness with the [[church]] above?
'''Verses''' 4-19
The tabernacle was to be dedicated to the honour of [[God]], and used in his service; and therefore what was brought for it, was an offering to the [[Lord]]. The rule is, Whosoever is of a willing heart, let him bring. All that were skilful must work. [[God]] dispenses his gifts; and as every man hath received, so he must minister, 1Pe 4:10. Those that were rich, must bring in materials to work on; those that were skilful, must serve the tabernacle with their skill: as they needed one another, so the tabernacle needed them both, 1Co 12:7-21.
'''Verses''' 20-29
Without a willing mind, costly offerings would be abhorred; with it, the smallest will be accepted. Our hearts are willing, when we cheerfully assist in promoting the cause of [[God]]. Those who are diligent and contented in employments considered mean, are as much accepted of [[God]] as those engaged in splendid services. The women who spun the goats' hair were wise-hearted, because they did it heartily to the [[Lord]]. Thus the labourer, mechanic, or servant who attends to his work in the [[faith]] and [[fear]] of [[God]], may be as wise, for his place, as the most useful minister, and he equally accepted of the [[Lord]]. Our wisdom and duty consist in giving [[God]] the [[glory]] and use of our talents, be they many or few.
'''Verses''' 30-35
Here is the [[Divine]] appointment of the master-workmen, that there might be no strife for the office, and that all who were employed in the work might take direction from, and give account to them. Those whom [[God]] called by name to his service, he filled with the [[Spirit]] of [[God]]. Skill, even in worldly employments, is [[God]]'s gift, and comes from above. But many are ready enough in cutting out work for other people, and can tell what this man or that man should do; but the burdens they bind on others, they themselves will not touch with one of their fingers. Such will fall under the character of slothful servants. These men were not only to devise and to work themselves, but they were to teach others. Those that rule should teach; and those to whom [[God]] has given knowledge, should be willing to make it known for the benefit of others.
----
'''Chapter''' 36
The making of the tabernacle, The liberality of the people restrained.
--The readiness and zeal with which these builders set about their work, the exactness with which they performed it, and the faithfulness with which they objected to receive more contributions, are worthy of our imitation. Thus should we serve [[God]], and our superiors also, in all things lawful. Thus should all who are in public trusts abhor filthy lucre, and avoid all occasions and [[temptations]] to covetousness. Where have we the representation of [[God]]'s [[love]] towards us, that we by love dwell in him and he in us, save in Emmanuel? Mt 1:23. This is the sum of the ministry of reconciliation, 2Co 5:18, 19. This was the design of the "tabernacle of witness," a visible testimony of the [[love]] of [[God]] to the race of men, however they were fallen from their first state. And this [[love]] was shown by [[Christ]]'s taking up his abode on earth; by the Word being made flesh, Joh 1:14, wherein, as the original expresses it, he did tabernacle among us.
----
'''Chapter''' 37
The making of the ark, and the furniture of the tabernacle.
--In the furniture of the tabernacle were emblems of a spiritual and acceptable service. The incense represented the [[prayer]]s of the saints. The sacrifice of the alter represented the Lamb of [[God]] that taketh away the sins of the world. The golden pot with manna, or bread from heaven, the flesh of [[Jesus]] [[Christ]], which he gave for the life of the world. The candlestick, with its lights, the teaching and enlightening of the Holy Spirit. The shew-bread represented that provision for those who hunger and thirst after righteousness, which the [[gospel]], the ordinances and the sacraments of the house of [[prayer]], abundantly bestow. The exactness of the workmen to their rule, should be followed by us; seeking for the influences of the [[Holy Spirit]], that we may [[rejoice]] in and glorify [[God]] while in this world, and at length be with him for ever.
----
'''Chapter''' 38
''Chapter Outline''
The brazen altar and laver.
(1-8)
The court.
(9-20)
The offerings of the people.
(21-31)
'''Verses''' 1-8
In all ages of the [[church]] there have been some persons more devoted to [[God]], more constant in their attendance upon his ordinances, and more willing to part even with lawful things, for his sake, than others. Some women, devoted to [[God]] and zealous for the tabernacle worship, expressed zeal by parting with their mirrors, which were polished plates of brass. Before the invention of looking-glasses, these served the same purposes. (Ex 38:9-20)
'''Verses''' 9-20
The walls of the court being of curtains only, intimated that the state of the Jewish [[church]] itself was movable and changeable; and in due time to be taken down and folded up, when the place of the tent should be enlarged, and its cords lengthened, to make room for the Gentile world.
'''Verses''' 21-31
The foundation of massy pieces of silver showed the solidity and purity of the truth upon which the [[church]] is founded. Let us regard the [[Lord]] [[Jesus Christ|Jesus Christ]] while reading of the furniture of the tabernacle. While looking at the altar of burnt-offering, let us see [[Jesus]]. In him, his righteousness, and [[salvation]], is a full and sufficient offering for sin. In the laver of regeneration, by his [[Holy Spirit]], let our souls be washed, and they shall be clean; and as the people offered willingly, so may our souls be made willing. Let us be ready to part with any thing, and count all but loss to win [[Christ]].
----
'''Chapter''' 39
''Chapter Outline''
The priests' garments.
(1-31)
The tabernacle completed.
(32-43)
'''Verses''' 1-31
The priests' garments were rich and splendid. The [[church]] in its infancy was thus taught by shadows of good things to come; but the substance is [[Christ]], and the [[grace]] of the [[gospel]]. [[Christ|Jesus Christ]] is our great High Priest. When he undertook the work of our redemption, he put on the clothes of service, he arrayed himself with the gifts and graces of the [[Spirit]], girded himself with resolution to go through the undertaking, took charge of all [[God]]'s spiritual [[Israel]], laid them near his heart, engraved them on the palms of his hands, and presented them to his Father. And he crowned himself with [[holiness]] to the [[Lord]], consecrating his whole undertaking to the honour of his Father's [[holiness]]. True [[believer]]s are spiritual priests. The clean linen with which all their clothes of service must be made, is the righteousness of saints, Re 19:8.
'''Verses''' 32-43
The tabernacle was a type or emblem of [[Jesus]] [[Christ]]. As the Most High dwelt visibly within the sanctuary, even on the ark, so did he reside in the human nature and tabernacle of his dear Son; in [[Christ|Jesus Christ]] dwelt all the fulness of the Godhead bodily, Col 2:9. The tabernacle was a symbol of every real [[Christian]]. In the soul of every true follower of the [[Saviour]] the Father dwells, the object of his worship, and the author of his blessings. The tabernacle also typified the [[church]] of the [[Redeemer]]. The meanest and the mightiest are alike dear to the Father's love, freely exercised through [[faith]] in [[Christ]]. The tabernacle was a type and emblem of the heavenly temple, Re 21:3. What, then, will be the splendour of His appearance, when the cloud shall be withdrawn, and his faithful worshippers shall see him as he is!
----
'''Chapter''' 40
''Chapter Outline''
The tabernacle is to be set up, [[Aaron]] and his sons to be sanctified.
(1-15)
[[Moses]] performs all as directed.
(16-33)
The [[glory]] of the [[Lord]] fills the tabernacle.
(34-38)
'''Verses''' 1-15
When a new year begins, we should seek to serve [[God]] better than the year before. In half a year the tabernacle was completed. When the hearts of numbers are earnest in a good cause, much may be done in a short time; and when the [[commandments]] of [[God]] are continually attended to, as the rule of working, all will be done well. The high-priesthood was in the family of [[Aaron]] till [[Christ|Jesus Christ]] came, and in Him, the substance of all these shadows, it continues for ever.
'''Verses''' 16-33
When the tabernacle and the furniture of it were prepared, they did not put off rearing it till they came to Canaan; but, in obedience to the will of [[God]], they set it up in the midst of their camp. Those who are unsettled in the world, must not think that this will excuse want of [[religion]]; as if it were enough to begin to serve [[God]] when they begin to be settled in the world. No; a tabernacle for [[God]] is very needful, even in a wilderness, especially as we may be in another [[world]] before we come to fix in this. And we may justly [[fear]] lest we should deceive ourselves with a form of [[godliness]]. The thought that so few entered Canaan, should warn young persons especially, not to put off the care of their souls.
'''Verses''' 34-38
The cloud covered the tabernacle even in the clearest day; it was not a cloud which the sun scatters. This cloud was a token of [[God]]'s presence to be seen day and night, by all [[Israel]], that they might never again question, Is the [[Lord]] among us, or is he not? It guided the camp of [[Israel]] through the wilderness. While the cloud rested on the tabernacle, they rested; when it removed, they followed it. The glory of the [[Lord]] filled the tabernacle. In light and fire the Shechinah made itself visible: [[God]] is Light; our [[God]] is a consuming Fire. Yet so dazzling was the light, and so dreadful the fire, that [[Moses]] was not able to enter into the tent of the congregation, till the splendour was abated. But what [[Moses]] could not do, our [[Lord]] [[Jesus]] has done, whom [[God]] caused to draw near; and who has invited us to come boldly, even to the [[mercy]]-seat. Being taught by the [[Holy Spirit]] to follow the example of [[Christ]], as well as to depend upon him, to attend his ordinances, and obey his precepts, we shall be kept from losing our way, and be led in the midst of the paths of judgment, till we come to heaven, the habitation of his [[holiness]]. BLESSED BE GOD FOR JESUS CHRIST!
<noinclude>[[Category:Bible Commentary]]
[[Category:MHC Concise Bible Commentary]]
[[Category:Bible]]</noinclude>
{{returnto}} [[Matthew Henry's Concise Bible Commentary]]
