The Ultimate Commentary On Exodus - Charles H. Spurgeon - E-Book

The Ultimate Commentary On Exodus E-Book

Charles H. Spurgeon

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We are to read the Bible in order to understand God’s message to us. He speaks to us in plain language but there are times we need a helping hand in what we read. Commentaries are not just for preachers or seminary students. They are for us all. The Ultimate Commentary Collection is designed to bring you a variety of thoughts and insights from theologians of high renown and reputation. Their study of the Bible is of great help to us. We are presenting to you the studies and thoughts of 6 of the Church’s greatest minds: Albert Barnes – John Calvin – Adam Clarke – Matthew Henry – Charles H. Spurgeon – John Wesley. Their commentaries will help you understand, enjoy and apply what God’s word says to you. In addition to these commentaries you will also find all of Spurgeon’s sermons on this particular book of the Bible. This volume is The Ultimate Commentary On Exodus.  

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CHAPTER ONE

Exodus

Exodus Contents

EXODUS CONTENTS

Chapter Two - Albert Barnes

Chapter Three - John Calvin

Chapter Four - Adam Clarke

Chapter Five - Matthew Henry

Chapter Six - Charles H. Spurgeon

Chapter Seven - Sermons Of Spurgeon

Chapter Eight - John Wesley

Exodus Contents

Bible Study Guide

Other Publications

Main Contents

CHAPTER TWO

Albert Barnes

Exodus Contents

EXODUS CONTENTS

Exodus Introduction

Exodus Chapter 1

Exodus Chapter 2

Exodus Chapter 3

Exodus Chapter 4

Exodus Chapter 5

Exodus Chapter 6

Exodus Chapter 7

Exodus Chapter 8

Exodus Chapter 9

Exodus Chapter 10

Exodus Chapter 11

Exodus Chapter 12

Exodus Chapter 13

Exodus Chapter 14

Exodus Chapter 15

Exodus Chapter 16

Exodus Chapter 17

Exodus Chapter 18

Exodus Chapter 19

Exodus Chapter 20

Exodus Chapter 21

Exodus Chapter 22

Exodus Chapter 23

Exodus Chapter 24

Exodus Chapter 25

Exodus Chapter 26

Exodus Chapter 27

Exodus Chapter 28

Exodus Chapter 29

Exodus Chapter 30

Exodus Chapter 31

Exodus Chapter 32

Exodus Chapter 33

Exodus Chapter 34

Exodus Chapter 35

Exodus Chapter 36

Exodus Chapter 37

Exodus Chapter 38

Exodus Chapter 39

Exodus Chapter 40

Exodus Contents

Bible Study Guide

Other Publications

Main Contents

Exodus Introduction

EXODUS INTRODUCTION

Introduction to Exodus

1. The book of Exodus consists of two distinct portions. The first Exodus 19:6.

The name “Exodus” ( ἔξοδοςexodos ), i. e. “the going forth,” assigned to it by the Alexandrian Jews, applies rather to the former portion than to the whole book.

The narrative is closely connected with that of Genesis, and shows not only that it was written by the same author, but that it formed part of one general plan. Still it is a distinct section. The first events which it relates are separated from the last chapter in Genesis by a considerable interval, and it presents the people of Israel under totally different circumstances. Its termination is marked with equal distinctness, winding up with the completion of the tabernacle.

The book is divided into many smaller sections; each of which has the marks which throughout the Pentateuch indicate a subdivision. They are of different lengths, and were probably written on separate parchments or papyri, the longest not exceeding the dimensions of contemporary documents in Egypt. They were apparently thus arranged for the convenience of public reading.

This general view of the structure of the book is what might have been expected.

2. Some of the most convincing evidences of the Mosaic authorship are supplied by the contents of this book.

One argument is drawn from the representation of the personal character and qualifications of Moses, a representation perfectly intelligible as proceeding from Moses himself.

What other men have seen in Moses is - the chief agent in the greatest work ever entrusted to man, an agent whose unique and unparalleled qualifications are admitted alike by those who accept and by those who deny the divine interposition: what the writer himself sees in Moses is - a man whose only qualification is an involuntary and reluctant surrender to the will of God. The only rational account of the matter is, that we have Moses‘ own history of himself and of his work.

Another argument rests on external facts. The Book of Exodus could not have been written by any man who had not passed many years in Egypt, and who did not also have a thorough knowledge, such as could only be acquired by personal observation, of the Sinaitic Peninsula.

We have no probable alternative but to admit that the narrative in its substance came from Moses, or from a contemporary; and we can have little hesitation as to our choice between these alternatives, when we consider that none of the contemporaries of Moses had equal opportunities of observation, and that none were likely to have received the education and training which would have enabled them to record the events.

3. A weighty argument is drawn from the accounts of the miracles, by which Moses was expressly commanded to attest his mission, and by which he was enabled to accomplish the deliverance of his people.

We have throughout the miracles the characteristics of local coloring, of adaptation to the circumstances of the Israelites, and of repeated announcements followed by repeated postponements, which enabled and indeed compelled the Israelites to complete that organization of their nation, without which their departure might have been, as it has been often represented, a mere disorderly flight.

There are some who fear to compromise the miraculous character of events by admitting any operation of natural causes to a share of them. Yet the inspired writer does not fail to record that it was by the east wind that the Lord brought the locusts Exodus 10:13 and sent back the sea Exodus 14:21, and, by the mighty strong west wind Exodus 10:19, took back the plague that he had sent. Nor is the miracle at all lessened, because the winds of heaven were made God‘s messengers and instruments in the doing of it. The miracles in Egypt were supernatural in their greatness, in their concentration upon one period, in their coming and going according to the phases of the conflict between the tyrant and the captive race, in their measured gradation from weak to strong, as each weaker wonder failed to break Pharoah‘s stubborn heart. King and people so regarded them; they were accustomed perhaps to frogs and lice and locusts; but to such plagues, so intense, so threatened, accomplished, and withdrawn, as it were so disciplined to a will, they were not accustomed; and they rightly saw them as miraculous and divinely sent. And further it will be noticed that the phenomena that are put to this use are such as mark the country where this great history is laid. No Jewish writer, who had lived in Palestine alone, could have imagined a narrative so Egyptian in its marks. All evidence tends to prove that the history was written by someone who was well conversant with Egypt; and we shall look in vain for anyone, other than Moses himself, who possessed this qualification for writing the history of the emancipation of the Israelites under divine guidance.

The narrative which records them, remarkable as it is for artlessness and simplicity, is moreover not one which could have been concocted from documents of different ages, constructed on different principles, and full of internal discrepancies and contradictions. It is the production of one mind, written by one man, and by one who had alone witnessed all the events which it records, who alone was at that time likely to possess the knowledge or ability required to write the account.

4. The portion of the book, which follows the account of the departure from Egypt, has characteristics marked with equal distinctness, and bearing with no less force upon the question of authorship. These chapters also are pervaded by a unique tone, a local coloring, an atmosphere so to speak of the desert, which has made itself felt by all those who have explored the country.

Modern travelers point out the following coincidences between the narrative and their own experiences. Absence of water where no sources now exist, abundance of water where fountains are still found, and indications of a far more copious supply in former ages; tracts, occupying the same time in the journey, in which food would not be found; and, in some districts, a natural production similar to manna, most abundant in rainy seasons (such as several notices show the season of the Exodus to have been), but not sufficient for nourishment, nor fit for large consumption, without such modifications in character and quantity as are attributed in the narrative to a divine intervention. The late explorations of the Peninsula of Sinai have thrown much light upon the fact that the route taken by the Israelites was probably determined by conditions agreeing with incidental notices in the history; and when we come to the chapters in which the central event in the history of Israel, the delivery of God‘s law, is recorded, we find localities and scenery which travelers concur in declaring to be such as fully correspond to the exigencies of the narrative, and which in some accounts (remarkable at once for scientific accuracy and graphic power) are described in terms which show that they correspond, so far as mere outward accessories can correspond, to the grandeur of the manifestation.

5. A very valuable argument of the same evidential character is drawn from the account of the tabernacle. In form, structure, and materials the tabernacle belongs altogether to the wilderness. The whole was a tent, not a fixed structure, such as would naturally have been set up, and in point of fact was set up very soon in Palestine. The metals, bronze, silver and gold, were those which the Israelites knew, and doubtless brought with them from Egypt; the names of many of the materials and implements which they used, and the furniture and accessories of the tabernacle, the dress and ornaments of the priests, are Egyptian; and it is also certain that the arts required for the construction of the tabernacle, and for all its accessories, were precisely those for which the Egyptians had been remarkable for ages; such as artizans who had lived under the influence of Egyptian civilization would naturally have learned.

Two separate accounts of the erection of the tabernacle are given. In the first Moses relates the instructions which he received, in the second he describes the accomplishment of the work. Nothing would be less in accordance with the natural order of a history written at a later period than this double account. It is however fully accounted for by the obvious hypothesis that each part of the narrative was written at the time, and on the occasion, to which it immediately refers.

6. The chronology of Exodus involves two questions, the duration of the sojourn of the Israelites in Egypt, and the date of their departure. So far as regards the direct statements in the Hebrew text, the answers to both questions are positive and unambiguous. Exodus 12:40 gives 430 years for the sojourn, Genesis 15:13 gives 400 years for the whole, or the greater portion, of the same period. Again, the First Book of Kings, 1 Kings 6:1, fixes the Exodus at 480 years before the building of the Temple in the fourth year of Solomon‘s reign. This would settle the date within a few years - about 1490 b.c., a date which appears, on the whole, to be reconcileable with the facts of history, and to rest on higher authority than any other which has been proposed.

ALBERT BARNES COMMENTARY CONTENTS

Exodus Chapter 1

CHAPTER 1

Verse 1

Now - Literally, “And,” indicating a close connection with the preceding narrative. In fact this chapter contains a fulfillment of the predictions recorded in Genesis 46:3 and in Genesis 15:13.

Every man and his household - It may be inferred from various notices that the total number of dependents was considerable, a point of importance in its bearings upon the history of the Exodus (compare Genesis 13:6; Genesis 14:14).

Verse 5

Seventy - See Genesis 46:27. The object of the writer in this introductory statement is to give a complete list of the heads of separate families at the time of their settlement in Egypt. See the note at Numbers 26:5.

Verse 7

In no province does the population increase so rapidly as in that which was occupied by the Israelites. See the note at Genesis 47:6. At present it has more flocks and herds than any province in Egypt, and more fishermen, though many villages are deserted. Until the accession of the new king, the relations between the Egyptians and the Israelites were undoubtedly friendly. The expressions used in this verse imply the lapse of a considerable period after the death of Joseph.

The land was filled with them - i. e. the district allotted to them Genesis 45:10.

Verse 8

The expressions in this verse are special and emphatic. “A new king” is a phrase not found elsewhere. It is understood by most commentators to imply that he did not succeed his predecessor in the natural order of descent and inheritance. He “arose up over Egypt,” occupying the land, as it would seem, on different terms from the king whose place he took, either by usurpation or conquest. The fact that he knew not Joseph implies a complete separation from the traditions of Lower Egypt. At present the generality of Egyptian scholars identify this Pharaoh with Rameses II, but all the conditions of the narrative are fulfilled in the person of Amosis I (or, Aahmes), the head of the 18th Dynasty. He was the descendant of the old Theban sovereigns, but his family was tributary to the Dynasty of the Shepherds, the Hyksos of Manetho, then ruling in the North of Egypt. Amosis married an Ethiopian princess, and in the third year of his reign captured Avaris, or Zoan, the capital of the Hyksos, and completed the expulsion of that race.

Verse 10

Any war - The Northeastern frontier was infested by the neighboring tribes, the Shasous of Egyptian monuments, and war was waged with Egypt by the confederated nations of Western Asia under the reigns of the successors of Amosis. These incursions were repulsed with extreme difficulty. In language, features, costume, and partly also in habits, the Israelites probably resembled those enemies of Egypt.

Out of the land - The Pharaohs apprehended the loss of revenue and power, which would result from the withdrawal of a peaceful and industrious race.

Verse 11

Taskmasters - The Egyptian “Chiefs of tributes.” They were men of rank, superintendents of the public works, such as are often represented on Egyptian monuments, and carefully distinguished from the subordinate overseers. The Israelites were employed in forced labor, probably in detachments, but they were not reduced to slavery, properly speaking, nor treated as captives of war. Amosis had special need of such laborers, as proved by the inscriptions.

Treasure cities - “Magazines,” depots of ammunition and provisions 1 Kings 9:19; 2 Chronicles 8:4; 2 Chronicles 32:28.

Pithom and Raamses - Both cities were situated on the canal which was dug or enlarged in the 12th Dynasty. The former is known to have existed under the 18th Dynasty. Both were in existence at the beginning of the reign of Rameses II, by whom they were fortified and enlarged. The name “Pithom” means “House or temple of Tum,” the Sun God of Heliopolis (see Exodus 13:20). The name of Raamses, or Rameses, is generally assumed to have been derived from Rameses II, the Sesostris of the Greeks, but it was previously known as the name of the district. See Genesis 45:10; Genesis 47:11.

Verse 14

The use of brick, at all times common in Egypt, was especially so under the 18th Dynasty. An exact representation of the whole process of brickmaking is given in a small temple at Thebes, erected by Tothmosis III, the fourth in descent from Amosis. Immense masses of brick are found at Belbeis, the modern capital of Sharkiya, i. e. Goshen, and in the adjoining district.

All manner of service in the field - Not merely agricultural labor, but probably the digging of canals and processes of irrigation which are peculiarly onerous and unhealthy.

Verse 15

Hebrew midwifes - Or “midwives of the Hebrew women.” This measure at once attested the inefficacy of the former measures, and was the direct cause of the event which issued in the deliverance of Israel, namely, the exposure of Moses. The women bear Egyptian names, and were probably Egyptians.

Verse 16

Upon the stools - Literally, “two stones.” The word denotes a special seat, such as is represented on monuments of the 18th Dynasty, and is still used by Egyptian midwives.

Verse 21

Made them houses - i. e. they married Hebrews and became mothers in Israel. The expression is proverbial. See the margin reference.

Verse 22

The extreme cruelty of the measure does not involve improbability. Hatred of strangers was always a characteristic of the Egyptians (see Genesis 43:32), and was likely to be stronger than ever after the expulsion of an alien race.

ALBERT BARNES COMMENTARY CONTENTS

Exodus Chapter 2

CHAPTER 2

Verse 1

A man … a daughter of Levi - Amram and Jochebed. See Exodus 6:20.

Verse 2

Bare a son - Not her firstborn; Aaron and Miriam were older than Moses. The object of the writer is simply to narrate the events which led to the Exodus, and he mentions nothing that had no direct bearing upon his purpose.

A goodly child - See the marginal references. Probably Jochebed did not call in a midwife Exodus 1:15, and she was of course cautious not to show herself to Egyptians. The hiding of the child is spoken of as an act of faith in Hebrews 11:23. It was done in the belief that God would watch over the child.

Verse 3

The ark was made of the papyrus which was commonly used by the Egyptians for light and swift boats. The species is no longer found in the Nile below Nubia. It is a strong rush, like the bamboo, about the thickness of a finger, three cornered, and attains the height of 10 to 15 feet. It is represented with great accuracy on the most ancient monuments of Egypt.

Slime and pitch - The “slime” is probably the mud, of which bricks were usually made in Egypt, and which in this case was used to bind the stalks of the papyrus into a compact mass, and perhaps also to make the surface smooth for the infant. The pitch or bitumen, commonly used in Egypt, made the small vessel water-tight.

In the flags - This is another species of the papyrus, called tuff, or sufi (an exact equivalent of the Hebrew סוּףsûph ), which was less in size and height than the rush of which the ark was made.

Verse 5

The traditions which give a name to the daughter of Pharaoh are merely conjectural. Egyptian princesses held a very high and almost independent position under the ancient and middle empire, with a separate household and numerous officials. This was especially the case with the daughters of the first sovereigns of the 18th Dynasty.

Many facts concur in indicating that the residence of the daughter of Pharaoh and of the family of Moses, was at Zoan, Tanis, now San, the ancient Avaris (Exodus 1:8 note), on the Tanitic branch of the river, near the sea, where crocodiles are never found, and which was probably the western boundary of the district occupied by the Israelites. The field of Zoan was always associated by the Hebrews with the marvels which preceded the Exodus. See Psalm 78:43.

To wash - It is not customary at present for women of rank to bathe in the river, but it was a common practice in ancient Egypt. The habits of the princess, as well as her character, must have been well known to the mother of Moses, and probably decided her choice of the place.

Verse 6

She had compassion on him - The Egyptians regarded such tenderness as a condition of acceptance on the day of reckoning. In the presence of the Lord of truth each spirit had to answer, “I have not afflicted any man, I have not made any man weep, I have not withheld milk from the mouths of sucklings” (‹Funeral Ritual‘). There was special ground for mentioning the feeling, since it led the princess to save and adopt the child in spite of her father‘s commands.

Verse 10

He became her son - See the margin reference. His training and education was, humanly speaking, all but indispensable to the efficient accomplishment of his work as the predestined leader and instructor of his countrymen. Moses probably passed the early years of his life in Lower Egypt, where the princess resided. However, there may be substantial grounds for the tradition in Josephus that he was engaged in a campaign against the Ethiopians, thus showing himself, as Stephen says, “mighty in word and deed.”

Moses - The Egyptian origin of this word is generally admitted. The name itself is not uncommon in ancient documents. The exact meaning is “son,” but the verbal root of the word signifies “produce,” “draw forth.” The whole sentence in Egyptian would exactly correspond to our King James Version. She called his name Moses, i. e. “son,” or “brought forth,” because she brought him forth out of the water.

Verse 11

Went out unto his brethren - At the end of 40 years. The Egyptian princess had not concealed from him the fact of his belonging to the oppressed race, nor is it likely that she had debarred him from contact with his foster-mother and her family, whether or not she became aware of the true relationship.

An Egyptian - This man was probably one of the overseers of the workmen, natives under the chief superintendent Exodus 1:11. They were armed with long heavy scourges, made of a tough pliant wood imported from Syria.

Verse 12

The slaying of the Egyptian is not to be justified, or attributed to a divine inspiration, but it is to be judged with reference to the provocation, the impetuosity of Moses‘ natural character, perhaps also to the habits developed by his training at the court of Pharaoh. The act involved a complete severance from the Egyptians, but, far from expediting, it delayed for many years the deliverance of the Israelites. Forty years of a very different training prepared Moses for the execution of that appointed work.

Verse 13

Thy fellow - “Thy neighbor.” the reproof was that of a legislator who established moral obligations on a recognized principle. Hence, in the following verse, the offender is represented as feeling that the position claimed by Moses was that of a Judge. The act could only have been made known by the Hebrew on whose behalf Moses had committed it.

Verse 15

No Egyptian king would have left; such an offence unpunished. But the position of Moses, as an adopted son of a princess, made it necessary even for a despotic sovereign to take unusual precautions.

The land of Midian - The Midianites occupied an extensive district from the eastern coast of the Red Sea to the borders of Moab.

Verse 16

The Priest of Midian - Reuel Exodus 2:18. His name, and the detailed notices in Exodus 2:17 may indicate that his person and office were lightly regarded by the idolatrous tribes in his immediate neighborhood.

Verse 18

Reuel - Or, as in Numbers 10:29, “Raguel.” The name means “friend of God.” It appears to have been not uncommon among Hebrews and Edomites; e. g. Genesis 36:4, Genesis 36:10. If Reuel be identified with Jethro, a point open to grave objection (see Exodus 3:1), then Reuel was his proper name, and Jether or Jethro, which means “excellency,” was his official designation.

Verse 19

An Egyptian - They judged from his costume, or language.

Verse 21

Moses tells us nothing of what he may have learned from his father-in-law, but he must have found in him a man conversant with the traditions of the family of Abraham; nor is there any improbability in the supposition that, as hereditary priest, Reuel may have possessed written documents concerning their common ancestors.

Verse 22

Gershom - The first syllable “Ger” is common to Hebrew and Egyptian, and means “sojourner.” The second syllable “Shom” answers exactly to the Coptic “Shemmo,” which means “a foreign or strange land.”

Verse 23

In process of time - Nearly forty years Acts 7:30. This verse marks the beginning of another section. We now enter at once upon the history of the Exodus.

Their cry came up unto God - This statement, taken in connection with the two following verses, proves that the Israelites retained their faith in the God of their Fathers. The divine name, “God,” אלהים'ĕlohı̂ym is chosen because it was that which the Israelites must have used in their cry for help, that under which the covenant had been ratified with the Patriarchs (compare James 5:4).

Verse 24

Remembered - This means that God was moved by their prayers to give effect to the covenant, of which an essential condition was the faith and contrition involved in the act of supplication. The whole history of Israel is foreshadowed in these words: God heard, remembered, looked upon, and knew them. It evidently indicates the beginning of a crisis marked by a personal intervention of God.

ALBERT BARNES COMMENTARY CONTENTS

Exodus Chapter 3

CHAPTER 3

Introduction

This chapter marks the commencement of the series of events which immediately preceded the Exodus. Hitherto, the narrative has been studiously brief, stating only what was necessary to be known as preparatory to those events; but from this point Moses dwells minutely on the details, and enables us to realize the circumstances of the catastrophe which in its immediate and remote consequences stands alone in the world‘s history.

Verse 1

Jethro his father-in-law - Or “brother-in-law.” The word in the Hebrew is a word signifying relative by marriage. When Moses arrived in Midian, Reuel was an elderly man Exodus 2:16; 40 years later (Exodus 2:23 note), Reuel‘s son, Jethro, had probably succeeded him.

The backside - i. e. “to the west of the district.” Among the Hebrews the East is before a man, the west behind him, the south and north on the right and left hand.

Desert - Or wilderness, not a barren waste, but a district supplying pasturage. The district near Sherm, on the west of the gulf of Akabah, where Jethro may have resided, is described as barren and parched; on the west and east are rocky tracts, but to the northwest lies the district of Sinai, where the pasturage is good and water abundant. The Bedouins drive their flocks there from the lowlands at the approach of summer. From this it may be inferred that the events here recorded took place at that season.

To Horeb - More exactly, toward Horeb. Moses came to the mountain of God, i. e. Sinai, on his way toward Horeb, a name given to the northern part of the Sinaitic range. Moses calls Sinai “mountain of God” by anticipation, with reference to the manifestation of God. There is no authority for assuming that the spot was previously held sacred (see Exodus 5:5); but it has been lately shown that the whole Peninsula was regarded by the Egyptians as specially consecrated to the gods from a very early time.

Verse 2

The angel of the Lord - See the note at Genesis 12:7. What Moses saw was the flame of fire in the bush; what he recognized therein was an intimation of the presence of God, who maketh a flame of fire His angel. Compare Psalm 104:4. The words which Moses heard were those of God Himself, as all ancient and most modern divines have held, manifested in the Person of the Son.

Of a bush - Literally, of the bush or “seneh,” a word which ought perhaps to be retained as the proper name of a thorny shrub common in that district, a species of acacia.

Verse 4

The Lord saw - The interchange of the two divine names is to be observed; “Jehovah” (Yahweh) saw, “God” called.

Verse 5

Put off thy shoes - The reverence due to holy places thus rests upon God‘s own command. The custom itself is well known from the observances of the temple, it was almost universally adopted by the ancients, and is retained in the East.

Holy ground - This passage is almost conclusive against the assumption that the place was previously a sanctuary. Moses knew nothing of its holiness after some 40 years spent on the Peninsula. It became holy by the presence of God.

Verse 6

Our Saviour adduces this passage as a proof that the doctrine of the Resurrection was taught in the Old Testament Matthew 22:32, and He calls this book “the Book of Moses” Mark 12:26, two points to be borne in mind by readers of the Pentateuch.

Verse 7

Taskmasters - Oppressors. A different word from that in Exodus 1:11.

I know - The expression implies personal feeling, tenderness, and compassion (compare Exodus 2:25 margin).

Verse 8

The natural richness of Palestine, the variety and excellence of its productions, are attested by sacred (compare Jeremiah 32:22; Ezekiel 20:6) and ancient writers, whose descriptions are strongly in contrast with those of later travelers. The expression “flowing with milk and honey” is used proverbially by Greek poets.

The Canaanites … - This is the first passage in this book where the enumeration, so often repeated, of the nations then in possession of Palestine, is given. Moses was to learn at once the extent of the promise, and the greatness of the enterprise. In Egypt, the forces, situation, and character of these nations were then well known. Aahmes I had invaded the south of Palestine in his pursuit of the Shasous; Tothmosis I had traversed the whole land on his campaign in Syria and Mesopotamia; representations of Canaanites, and of the Cheta, identified by most Egyptologers with the Hittites, are common on monuments of the 18th and 19th Dynasties, and give a strong impression of their civilization, riches, and especially of their knowledge of the arts of war. In this passage, the more general designations come first - Canaanites probably includes all the races; the Hittites, who had great numbers of chariots (892 were taken from them by Tothmosis III in one battle), occupied the plains; the Amorites were chiefly mountaineers, and, in Egyptian inscriptions, gave their name to the whole country; the name Perizzites probably denotes the dwellers in scattered villages, the half-nomad population; the Hivites, a comparatively unwarlike but influential people, held 4 cities in Palestine proper, but their main body dwelt in the northwestern district, from Hermon to Hamath (see Joshua 11:3; Judges 3:3); the Jebusites at that time appear to have occupied Jerusalem and the adjoining district. Soon after their expulsion by Joshua, they seem to have recovered possession of part of Jerusalem, probably Mount Zion, and to have retained it until the time of David.

Verse 11

Who am I - These words indicate humility (compare Numbers 12:3), not fear. He feared failure, owing to incompetency, especially in the power of expression.

Verse 12

A token unto thee - Or the sign. The word means a declaration or promise of God, which rests absolutely on His word, and demands faith. The promise that God would have the people serve Him in that place was an assurance, if fully believed, that all intervening obstacles would be removed by His power.

Verse 13

What is his name - The meaning of this question is evidently: “By which name shall I tell them that the promise is confirmed?” Each name of the Deity represented some aspect or manifestation of His attributes (compare the introduction to Genesis). What Moses needed was not a new name, but direction to use that name which would bear in itself a pledge of accomplishment. Moses was familiar with the Egyptian habit of choosing from the names of the gods that which bore specially upon the wants and circumstances of their worshippers, and this may have suggested the question which would be the first his own people would expect him to answer.

Verse 14

I am that I am - That is, “I am what I am.” The words express absolute, and therefore unchanging and eternal Being. The name, which Moses was thus commissioned to use, was at once new and old; old in its connection with previous revelations; new in its full interpretation, and in its bearing upon the covenant of which Moses was the destined mediator.

Verse 15

The Lord God … - Better, Jehovah יהוהyehovâh God of your fathers, God of Abraham, God of Isaac, and God of Jacob. It corresponds exactly to the preceding verse, the words “I am” and “Jehovah” (Yahweh) being equivalent. This name met all the requirements of Moses, involving a two-fold pledge of accomplishment; the pledges of ancient benefits and of a new manifestation.

Name … memorial - The name signifies that by which God makes Himself known, the memorial that by which His people worship Him.

Verse 18

Three days‘ journey - i. e. a journey which would occupy three days in going and returning. This was a demand quite in accordance with Egyptian customs. The refusal of Pharaoh and the subsequent proceedings were revealed to Moses at once; but it is important to observe that the first request which Pharaoh rejected could have been granted without any damage to Egypt, or any risk of the Israelites passing the strongly-fortified frontier.

Verse 19

No, not - See the marginal rendering. Others explain it to mean, Pharaoh will not let the people go even when severely smitten.

Verse 22

Shall borrow - shall ask. The Egyptians had made the people serve “with rigor,” and the Israelites when about to leave the country for ever were to ask or claim the jewels as a just, though very inadequate, remuneration for services which had made “their lives bitter.” The Egyptians would doubtless have refused had not their feelings toward Moses (see Exodus 11:3) and the people been changed, under God‘s influence, by calamities in which they recognized a divine interposition, which also they rightly attributed to the obstinacy of their own king (see Exodus 10:7). The Hebrew women were to make the demand, and were to make it of women, who would of course be especially moved to compliance by the loss of their children, the fear of a recurrence of calamity, perhaps also by a sense of the fitness of the request in connection with a religious festival.

Jewels - Chiefly, trinkets. These ornaments were actually applied to the purpose for which they were probably demanded, being employed in making the vessels of the sanctuary (compare Exodus 35:22).

Sojourneth in her house - This indicates a degree of friendly and neighborly contact, in accordance with several indirect notices, and was a natural result of long and peaceable sojourn in the district. The Egyptians did not all necessarily share the feelings of their new king.

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Exodus Chapter 4

CHAPTER 4

Verse 1

With this chapter begins the series of miracles which resulted in the deliverance of Israel. The first miracle was performed to remove the first obstacle, namely, the reluctance of Moses, conscious of his own weakness, and of the enormous power with which he would have to contend.

Verse 2

A rod - The word seems to denote the long staff which on Egyptian monuments is borne by men in positions of authority. It was usually made of acacia wood.

Verse 3

A serpent - This miracle had a meaning which Moses could not mistake. The serpent was probably the basilisk or Uraeus, the Cobra. This was the symbol of royal and divine power on the diadem of every Pharaoh. The conversion of the rod was not merely a portent, it was a sign, at once a pledge and representation of victory over the king and gods of Egypt!

Verse 6

Leprous - The instantaneous production and cure of the most malignant and subtle disease known to the Israelites was a sign of their danger if they resisted the command, and of their deliverance if they obeyed it. The infliction and cure were always regarded as special proofs of a divine intervention.

Verse 10

Eloquent - See the margin. The double expression “slow of speech (Ezekiel 3:5 margin) and of a slow tongue” seems to imply a difficulty both in finding words and in giving them utterance, a very natural result of so long a period of a shepherd‘s life, passed in a foreign land.

Since thou hast spoken - This expression seems to imply that some short time had intervened between this address and the first communication of the divine purpose to Moses.

Verse 12

Compare with this our Lord‘s promise to His Apostles; Matthew 10:19; Mark 13:11.

Verse 13

And he said - The reluctance of Moses is in accordance with the inner law of man‘s spiritual development, and specially with his own character; but, under the circumstances, it indicated a weakness of faith.

Verse 14

Anger - The words of Moses Exodus 4:13 indicated more than a consciousness of infirmity; somewhat of vehemence and stubbornness.

Aaron - This is the first mention of Aaron. The words “he can speak well,” probably imply that Aaron had both the power and will to speak. Aaron is here called “the Levite,” with reference, it may be, to the future consecration of this tribe.

He cometh forth - i. e. is on the eve of setting forth. Not that Aaron was already on the way, but that he had the intention of going to his brother, probably because the enemies of Moses were now dead. See Exodus 4:19.

Verse 15

Thou shalt speak - Moses thus retains his position as “mediator;” the word comes to him first, he transmits it to his brother.

Verse 16

Instead of a mouth - We may bear in mind Aaron‘s unbroken habitude of speaking Hebrew and his probable familiarity with Egyptian.

Instead of God - The word “God” is used of persons who represent the Deity, as kings or judges, and it is understood in this sense here: “Thou shalt be to him a master.”

Verse 20

An ass - Literally, “the ass,” which, according to Hebrew idiom, means that he set them upon asses. This is the first notice of other sons besides Gershom.

The rod of God - The staff of Moses was consecrated by the miracle Exodus 4:2 and became “the rod of God.”

Verse 21

I will harden - Calamities which do not subdue the heart harden it. In the case of Pharaoh, the hardening was at once a righteous judgment, and a natural result of a long series of oppressions and cruelties.

Verse 22

My firstborn - The expression would be perfectly intelligible to Pharaoh, whose official designation was “son of Ra.” In numberless inscriptions the Pharaohs are styled “own sons” or “beloved sons” of the deity. It is here applied for the first time to Israel; and as we learn from Exodus 4:23, emphatically in antithesis to Pharaoh‘s own firstborn.

Verse 24

In the inn - Or “resting place.” See Genesis 42:27 note.

Met him, and sought to kill him - Moses was attacked by a sudden and dangerous illness, which he knew was inflicted by God. The word “sought to kill” implies that the sickness, whatever might be its nature, was one which threatened death had it not been averted by a timely act. Zipporah believed that the illness of Moses was due to his having neglected the duty of an Israelite, and to his not having circumcised his own son; the delay was probably owing to her own not unnatural repugnance to a rite, which though practiced by the Egyptians, was not adopted generally in the East, even by the descendants of Abraham and Keturah. Moses appears to have been utterly prostrate and unable to perform the rite himself.

Verse 25

Sharp stone - Not “knife,” as in the margin. Zipporah used a piece of flint, in accordance with the usage of the patriarchs. The Egyptians never used bronze or steel in the preparation of mummies because stone was regarded as a purer and more sacred material than metal.

Cast it at his feet - Showing at once her abhorrence of the rite, and her feeling that by it she had saved her husband‘s life.

A bloody husband - Literally, “a husband of blood,” or “bloods.” The meaning is: The marriage bond between us is now sealed by blood. By performing the rite, Zipporah had recovered her husband; his life was purchased for her by the blood of her child.

Verse 26

So he let him go - i. e. God withdrew His visitation from Moses.

Moses sent Zipporah and her children back to Jethro before he went to Egypt, Exodus 18:2. The journey would have been delayed had he waited for the healing of the child.

Verse 29

All the elders - The Israelites retained their own national organization; their affairs were administered by their own elders, who called a public assembly Exodus 4:31 to hear the message brought by Moses and Aaron.

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Exodus Chapter 5

CHAPTER 5

Verse 1

Pharaoh - This king, probably Tothmosis II, the great grandson of Aahmes Exodus 1:8, the original persecutor of the Israelites, must have been resident at this time in a city, probably Tanis Exodus 2:5, of Lower Egypt, situated on the Nile.

The Lord God - Yahweh God of Israel demanded the services of His people. The demand, according to the general views of the pagans, was just and natural; the Israelites could not offer the necessary sacrifices in the presence of Egyptians.

Verse 2

I know not the Lord - Either Pharaoh had not heard of Yahweh, or he did not recognize Him as a God.

Verse 3

Three days‘ journey - See the Exodus 3:18 note.

With pestilence, or with the sword - This shows that the plague was well known to the ancient Egyptians. The reference to the sword is equally natural, since the Israelites occupied the eastern district, which was frequently disturbed by the neighboring Shasous.

Verse 4

Let - i. e. hinder.

Verse 6

Their officers - Or scribes. Hebrews able to keep accounts in writing, appointed by the Egyptian superintendents, and responsible to them for the work; see Exodus 5:14. Subordinate officers are frequently represented on Egyptian monuments, giving in written accounts to their immediate superiors.

Verse 7

Some of the most ancient buildings in Egypt were constructed of bricks not burned, but dried in the sun; they were made of clay, or more commonly of mud, mixed with straw chopped into small pieces. An immense quantity of straw must have been wanted for the works on which the Israelites were engaged, and their labors must have been more than doubled by this requisition.

Verse 12

Stubble instead of straw - Rather, for the straw: i. e. to be prepared as straw. This marks the season of the year, namely, early spring, after the barley or wheat harvest, toward the end of April. Their suffering must have been severe: at that season the pestilential sand-wind blows over Egypt some 50 days, hence, its name - Chamsin. (compare Genesis 41:6 note).

Verse 17

Ye are idle - The old Egyptian language abounds in epithets which show contempt for idleness. The charge was equally offensive and ingenious; one which would be readily believed by Egyptians who knew how much public and private labors were impeded by festivals and other religious ceremonies. Among the great sins which, according to Egyptian belief, involved condemnation in the final judgment, idleness is twice mentioned.

Verse 23

The earnestness of this remonstrance, and even its approach to irreverence, are quite in keeping with other notices of Moses‘ naturally impetuous character. See Exodus 3:13.

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Exodus Chapter 6

CHAPTER 6

Verse 2-3

There appears to have been an interval of some months between the preceding events and this renewal of the promise to Moses. The oppression in the meantime was not merely driving the people to desperation, but preparing them by severe labor, varied by hasty wanderings in search of stubble, for the exertions and privations of the wilderness. Hence, the formal and solemn character of the announcements in the whole chapter.

Exodus 6:2

I am the Lord … - The meaning seems to be this: “I am Jehovah (Yahweh), and I appeared to Abraham, Isaac, and Jacob as El Shaddai, but as to my name Jehovah, I was not made known to them.” In other words, the full import of that name was not disclosed to them. See Exodus 3:14.

Exodus 6:3

God Almighty - Rather, “El Shaddai,” (שׁדיאל'êlshadday ), it is better to keep this as a proper name.

Verse 6

With a stretched out arm - The figure is common and quite intelligible; it may have struck Moses and the people the more forcibly since they were familiar with the hieroglyphic which represents might by two outstretched arms.

Verse 9

They hearkened not - The contrast between the reception of this communication and that recorded in Exodus 4:31 is accounted for by the change of circumstances. On the former occasion the people were comparatively at ease, accustomed to their lot, sufficiently afflicted to long for deliverance, and sufficiently free in spirit to hope for it.

For anguish - See the margin; out of breath, as it were, after their cruel disappointment, they were quite absorbed by their misery, unable and unwilling to attend to any fresh communication.

Verse 11

Go out of his land - Moses is now bidden to demand not a permission for a three days‘ journey (Exodus 3:18 note), which might be within the boundaries of Egypt, but for departure from the land.

Verse 12

Uncircumcised lips - An uncircumcised ear is one that does not hear clearly; an uncircumcised heart one slow to receive and understand warnings; uncircumcised lips, such as cannot speak fluently. The recurrence of the hesitation of Moses is natural; great as was the former trial this was far more severe; yet his words always imply fear of failure, not of personal danger (see Exodus 3:11).

Verse 13

Unto Moses and unto Aaron - The final and formal charge to the two brothers is given, as might be expected, before the plagues are denounced. With this verse begins a new section of the history.

Verse 14

These be the heads - We have in the following verses, not a complete genealogy, but a summary account of the family of the two brothers. Moses records for the satisfaction of Hebrew readers, to whom genealogical questions were always interesting, the descent and position of the designated leaders of the nation. See Exodus 6:26-27.

Verse 20

Amram - This can scarcely be the same person who is mentioned in Exodus 6:18; but his descendant and representative in the generation immediately preceding that of Moses. The intervening links are omitted, as is the rule where they are not needed for some special purpose, and do not bear upon the history.

Jochebed - The name means “the glory of Jehovah (Yahweh),” one clear instance of the use of the sacred name before the Exodus.

Father‘s sister - This was within the prohibited degrees after the law was given Leviticus 18:12 but not previously.

Verse 26-27

This emphatic repetition shows the reason for inserting the genealogy. The names of Moses and Aaron are given twice and in a different order; used in Exodus 6:26 probably to mark Aaron as the older in the genealogy, and used in Exodus 6:27 to denote the leadership of Moses.

Verse 28

This and the following verses belong to the next chapter. They mark distinctly the beginning of a subdivision of the narrative.

Verse 30

See Exodus 6:12.

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