BibleWare/BibWare.bin/bibref/mhc.exe/EX.TXT

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** 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 Egyptian 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.

* 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)

#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.

#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.

#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.
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* 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
Egyptian, and flees to Midian. (11-15) Moses marries the
daughter of Jethro. (16-22) God hears the Israelites. (23-25)

#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 Egyptian can hurt him. When we seem most neglected and
forlorn, God is most present with us.

#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.

#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
Egyptian, 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.

#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.

#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 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|.
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* 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)

#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.

#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.

#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.

#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.
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* God gives Moses power to work miracles. (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)

#1-9 Moses objects, that the people would not take his word,
unless he showed them some sign. God gives him power to work
miracles. But those who are now employed to deliver God's
messages to men, need not the power to work miracles: their
character and their doctrines are to be tried by that word of
God to which they appeal. These miracles especially referred to
the miracles 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.

#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.

#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 miracles, 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.

#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!
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* Pharaoh's displeasure, He increases the tasks of the
Israelites. (1-9) The sufferings of the Israelites, Moses'
complaint to God. (10-23)

#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.

#10-23 The Egyptian 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.
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* God renews his promise. (1-9) Moses and Aaron again sent to
Pharaoh. (10-13) The parentage of Moses and Aaron. (14-30)

#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.

#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|.

#14-30 Moses and Aaron were Israelites; raised up unto them of
their brethren, as 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 which strengtheneth me.
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* 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)

#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.

#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 miracles 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.

#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 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 miracles 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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* The plague of frogs. (1-15) The plague of lice. (16-19) The
plague of flies. (20-32)

#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.

#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.

#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 Egyptian 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 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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* 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)

#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.

#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.

#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.

#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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* 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)

#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.

#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 prayers, 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.

#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 Israelite 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 Israelite to
the fine palace of an Egyptian? 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.
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* God's last instructions to Moses respecting Pharaoh and the
Egyptians. (1-3) The death of the first-born threatened. (4-10)

#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.

#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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* 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)

#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 is our
passover, #1Co 5:7|. 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 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 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 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 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 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 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 and his yoke, Christ and his cross, as
well as Christ and his crown. It was to be eaten at once, not
put by till morning. To-day 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 with sorrow and brokenness of heart, in remembrance of
sin. 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 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
Christ Jesus the Lord, we must continually delight ourselves in
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.

#21-28 That night, when the first-born were to be destroyed, no
Israelite 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.

#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.

#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.

#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 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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* 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)

#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 out of
death's house of bondage. The Scripture tells us not expressly
what day of the year 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.

#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.

#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.

#21,22 The Lord went before them in a pillar, or appearance of
the Divine Majesty. 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|.
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* 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)

#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 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.

#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 miracles. 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
prayers 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 peaceful 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.

#15-20 Moses' silent prayers 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.

#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.
$-$-$- EX:15

* The song of Moses for the deliverance of Israel. (1-21) The
bitter waters at Marah, The Israelites come to Elim. (22-27)

#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.

#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 believers, 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
peaceful conscience, and the comforts of the 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
Israelite shall fare no better than a rebellious Egyptian. 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.
$-$-$- EX:16

* 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)

#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.

#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.

#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.

#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 miracles 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 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 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 crucified, into the spiritual nourishment of our souls by
faith and love.
$-$-$- EX:17

* The Israelites murmur for water at Rephidim, God sendeth it
out of the rock. (1-7) Amalek overcome, The prayers of Moses.
(8-16)

#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 believers are, the supply of the Spirit
of 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.

#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 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 and his kingdom.
$-$-$- EX:18

* Jethro brings to Moses his wife and two sons. (1-6) Moses
entertains Jethro. (7-12) Jethro's counsel to Moses. (13-27)

#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|.

#7-12 Conversation concerning God's wondrous works is good, and
edifies. Jethro not only rejoiced 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.

#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 Israelite 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.
$-$-$- EX:19

* 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)

#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 believers in 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
believers, 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.

#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.

#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 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 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.
$-$-$- EX:20

* 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)

#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.

#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 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.

#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.

#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.

#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.
$-$-$- EX:21

* Laws respecting servants. (1-11) Judicial laws. (12-21)
Judicial laws. (22-36)

#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.

#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|.

#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.
$-$-$- EX: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.
$-$-$- EX:23

* 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)

#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.

#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.

#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.
$-$-$- EX:24

* 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)

#1-8 A solemn covenant was made between God and Israel. Very
solemn it was, typifying the covenant of grace between God and
believers, 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.

#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.

#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.
$-$-$- EX:25

* 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)

#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.

#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
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.

#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.

#31-40 The candlestick represents the light of God's word and
Spirit, in and through 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 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.
$-$-$- EX:26

* 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)

#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|.

#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.

#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 himself being the chief Corner-stone,
#Eph 2:20,21|.

#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 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?
$-$-$- EX:27

* The altar of burnt offerings. (1-8) The court of the
tabernacle. (9-19) The oil for the lamps. (20,21)

#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 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.

#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.

#20,21 The pure oil signified the gifts and graces of the
Spirit, which all believers 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.
$-$-$- EX:28

* 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)

#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 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.

#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.

#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, believers
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 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.

#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 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.

#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.
$-$-$- EX:29

* 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)

#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
believers 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 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.

#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 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.
$-$-$- EX:30

* 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)

#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
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 has
all its virtue from his sufferings on earth, and that we need no
other sacrifice or intercessor but Christ alone.

#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.

#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 for sin, and
our looking to the blood of Christ for remission; for in many
things we daily offend.

#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
to forward wordly interests.
$-$-$- EX:31

* 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)

#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.

#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.

#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|.
$-$-$- EX:32

* 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)

#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.

#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 prayers 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.

#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.

#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.

#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 alone, God so pardons
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.
$-$-$- EX:33

* 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)

#1-6 Those whom God pardons, 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.

#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.

#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 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 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.
$-$-$- EX:34

* 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)

#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 believers.
Though 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.

#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 pardoned 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.

#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.

#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 believers through Christ.

#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.
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* 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)

#1-3 The mild and easy yoke of 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?

#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|.

#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.

#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.
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* 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.
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* 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 prayers 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.
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* The brazen altar and laver. (1-8) The court. (9-20) The
offerings of the people. (21-31)

#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.

#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.

#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 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.
$-$-$- EX:39

* The priests' garments. (1-31) The tabernacle completed.
(32-43)

#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 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 believers are spiritual priests. The clean linen
with which all their clothes of service must be made, is the
righteousness of saints, #Re 19:8|.

#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 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!
$-$-$- EX:40

* 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)

#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 came, and in Him, the substance of
all these shadows, it continues for ever.

#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.

#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!