CHAP. II.

Verse 1.—a man of the house of Levi,] Namely, Amram the father of Moses married Jochabed a woman of the house of Levi.

2.— she hid him three months.] In consequence of the king's edict to destroy all the males.

4.-stood afar off, to wit what would be done to him.] She stood at a distance to avoid suspicion, that she might not seem to be set there on purpose, which she did doubtless, by her mother's direction, to see what would become of the child.

10.- he became her son.] Her adopted son. Accordingly she gave him a princely education; and caused him to be instructed “in all the wisdom of the Egyptians." Acts vii. 22.

-called his name Moses:] Which signifies one saved or drawn out of the water.

12.- he looked this way and that way,] To see if there was any one near to make a discovery of what he was about to do. Though he knew he had a secret calling to deliver the Israelites, yet, because it was not publickly known, he acted cautiously in the business.

-he slew the Egyptian,] This action may be considered as done to save the life of an innocent man in the utmost extremity by the death of him, who would otherwise have killed him. It was also intended to be a sign to the Israelites of the deliverance about to be wrought for them by Moses. "For he supposed his brethren would have understood how that God by his hand would deliver them." Acts vii. 25.

18.- Reuel their father,] The name of the priest of Midian was Jethro; so that either Reuel was his name as well as Jethro; or else Reuel was the father of Jethro, and therefore grandfather to these young women. It is not unusual in Scripture to call the grandfather, father. 22.- called his name Gershom:] That is, a desolate stranger, or a stranger here.

24. God heard their groaning,] He favourably listened to their petition. For a time God suffered the Israelites to endure afflictions in Egypt, either as a punishment of their sins, or, if we suppose them not to have been guilty, as a trial of their faith and patience, The period of their deliverance was now at hand; according to His promise, God remembered His covenant, Gen. xv. 14. and xlvi. 4. and had compassion on them.

CHAP. III.

Verse 1.-to the mountain of God, even to Horeb.] Or Sinai. Acts vii. 30. Horeb and Sinai seem to have been two tops of the same mountain. It is called "the mountain of God" from God's appearing there now, and frequently afterwards.

2.-the angel of the Lord] That is, God the Son, called "the Angel of the Covenant." Mal. iii. 1. The Lord, who appeared to the Patriarchs, is allowed by the best writers to have been the same Divine Person who afterwards was made man and dwelt among us. And as this Lord is called Jehovah, a name belonging to God alone, we have here a proof that our blessed Saviour was truly and essentially God.

5.-put off thy shoes from off thy feet,] A usual token of reverence in those times in Eastern countries.

-holy ground.] Made holy by the special presence of God.

8.-a land flowing with milk and honey;] A figurative expression, signifying a very fruitful and pleasant country.

11.-Who am I, that I should go unto Pharaoh,] Moses says this out of a modest opinion of his own abilities.

12.-and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.] Moses was unwilling to undertake the commission: but God promises him His as sistance; and to encourage him He says, this shall hereafter be a token or proof that you act by My direction: "When you have brought the people out of Egypt, you shall serve God upon this moun.. tain." Now as Mount Horeb lay quite in a different direction from Canaan, their serving God on Horeb in their way to Canaan, was a sure sign that Moses did not act merely of his own accord, but was under God's guidance, when he led the people thither.

13.-and they shall say to me, What is his name?] Moses thinks the people would naturally ask him, by what name or peculiar attribute God made Himself known to him on so great an occasion.

14.- I AM THAT I AM:] I am constantly and eternally unchangeable, being of myself, one and the same for ever. Thus shalt thou describe me to the children of Israel.

"I am," as the name of God, signifies One that is from everlasting to everlasting.

15.- this is my memorial unto all generations.] By this name will I be remembered throughout all generations.

18.-The Lord God of the Hebrews hath met with us:] That is, we have received a special command from the Eternal God, whom we and our forefathers worship.

19.- no, not by a mighty hand.] Or, "but by a strong hand." The meaning is, till I have performed many miracles, and at length cut off all the first born in Egypt.

22.- every woman shall borrow of her neighbour, The Hebrew word here translated borrow, does not

signify to borrow, but to ask one to give. We are not therefore to suppose that the Israelites cheated the Egyptians. But God gave them favour in the sight of the Egyptians, who freely gave what they as freely asked.

ye shall spoil the Egyptians.] Not by rapine or stealth, but by their own consent.

CHAP. IV.

Verse 5. That they may believe that the Lord hath appeared unto thee.] The meaning is, this shall be one miracle, which you shall be enabled to repeat before the Israelites, to shew that you act by My authority. 6. his hand was leprous as snow.] As white with leprosy as snow.

13.-send, I pray thee, by the hand of him whom wilt send.] Or, shouldest send. That is, send more proper person than I am.

16,-thou shalt be to him instead of God.] Thou shalt deliver My mind and will to him. Moses should be like a Divine Oracle; being first himself directed by God, he should be able to direct Aaron

20.-the rod of God] The rod which God had commanded him to take, and with which he was to perform miracles.

21.-I will harden his heart,] I will, when he has hardened his own heart, leave him to his stubbornness and impenitence. When God is said to harden men's hearts, we are not to suppose that He secretly influences their wills, or suggests any stubborn revolutions to their minds. But knowing how obstinately they are bent on wickedness, He judicially gives them up to their own madness, and lets them run on headlong to their certain ruin.

22.-Israel is my son, even my first-born:] Israel is most dear to me, and beloved above all people, as the first-born son commonly is above the other children.

23.-I will s'ay thy son,] Not after the first refusal: but after a long course of other judgments, which should end, if he were not reformed by them, in the death of his first-born.

24.- the Lord met him, and sought to kill him.] That is, appeared in such a manner as if He intended to kill him; on account of his having neglected to circumcise his son. Moses was probably prevailed on by his wife not to perform this rite. She however, alarmed at her husband's danger on this account, performed the operation; but concluded with a bitter taunt, a bloody husband

art thou to me."

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26. So he let him go:] The Lord no longer threatened Moses with death.

CHAP. V.

Verse 1.- may hold a feast unto me in the wil

derness.] Perform a solemn service to me on mount Sinai, which was at the distance of three days' journey. It was intended that the people should go quite away. But Moses is instructed by God to demand at first only three days' journey into the wilderness, that Pharaoh, by refusing so reasonable a request, might make his tyranny more manifest, and the Divine vengeance more just and remarkable.

7.-straw to make brick,] The composition of bricks in Egypt was only a mixture of clay, mud, and straw.

8.

And the tale of the bricks, which they did make heretofore, ye shall lay upon them;] That is, they shall be required to make the same quantity of bricks now, when they have to procure straw for themselves, as they did, when straw was brought to their hands.

9.-let them not regard vain words.] The words, that is, of Moses and Aaron, who want to draw them into the wilderness.

21.-The Lord look upon you, and judge; &c.] The Lord requite you as you deserve; because you have made us odious in the sight of Pharaoh, and given him occasion or pretence for destroying our whole nation.

22.-wherefore hast thou so evil entreated this people?] The reflections which had been cast upon Moses by the officers, so disturbed his mind, that he forgot himself to such a degree, as to ask these unbecoming questions; and to complain that God had done nothing to fulfil His promise of deliverance to His people.

CHAP. VI.

Verse 1.-with a strong hand shall he let them go, ac] I will so terribly scourge him, that he shall not only suffer them to go, but thrust them out of Egypt, and be glad to be rid of them.

3.- but by my name JEHOVAH was I not known to them.] That is, I never made known Myself, nor confirmed My promise to them, as I now do to thee, by saying I am Jehovah.

6.-with a stretched out arm, and with great judgments:] That is, with a display of My great power in executing judgments on your oppressors.

12.-who am of uncircumcised lips?] An ill speaker and one who wanted eloquence. It was the manner of the Hebrews to call those parts uncircumcised, which were unprepared for the use for which they were designed. Thus Jeremiah says of the Jews, that their " ear was uncircumcised;" and adds the consequence, "that they cannot hearken." Jer. vi. 10. Again he says, that the bouse of Israel were "uncircumcised in their heart;" that is, would not understaud and learn their duty. ix. 26. St. Stephen puts both

together" uncircumcised in heart and ears." Acts vii. 51.

CHAP. VII.

Verse 1.-I have made thee a god to Pharaoh ;] I have made thee, not only My ambassador to speak in My name, but also My substitute to punish Pharaoh for disobedience to Me.

Aaron thy brother shall be thy prophet.] Shall interpret and proclaim thy mind, as prophets do the mind of God.

3. harden Pharaoh's heart, and multiply my signs &c.] See note on Chap. iv. 21. The first plagues, that were inflicted on Pharaoh, proving ineffectual, it was necessary to send more and greater, that, if it had been possible, his stubborn heart might have been softened.

12. they became serpents:] Either they became real serpents, God permitting these sorcerers to work by the assistance of evil spirits; or they became serpents only in appearance, so as to deceive Pharaoh and his courtiers; or the sorcerers brought thither real serpents in the place of their rods, which they conveyed away.

-but Auron's rod swallowed up their rods.] This shews the superior power by which Moses acted. In relating these miracles of the Egyptian sorcerers, Moses expresses himself throughout, as if they really performed the same effects which he himself did; so that Pharaoh and his whole court were probably persuaded, that the power of their magicians was equal to that of Moses, till the magicians not being able to produce lice as Moses had done, viii. 18, they were constrained to own that the finger of God was concerned in it.

13. And he hardened Pharaoh's heart,] It should have been translated " And the heart of Pharaoh was hardened," so that "he hearkened not unto them, as the Lord had said," or foretold. God did not harden Pharaoh's heart, till Pharaoh had hardened it himself, and was become obdurate and incorrigible. That Pharaoh hardened his own heart, was his sin; that the Lord hardened it, was his punishment.

23.-neither did he set his heart to this also.] He did not seriously consider this miracle, and the difference between it and what the magicians did. This shews his wilful neglect; and was the cause of his heart being hardened, as are the hearts of all men, who will think of nothing but the gratification of their own perverse humours.

24.-the Egyptians digged round about the river for wer] All the waters in the country being spoiled, they were forced to try to procure water for quenching their thirst by digging wells.

25. And seven days were fulfilled, after that the

Lord had smitten the river.] The change made in the waters lasted seven days, before the plague was removed.

CHAP. VIII.

Verse 7. And the magicians did so &c.] la these accounts of the wonders wrought by the Egyptian sorcerers, whether they are supposed to have been wrought in reality, or in appearance only; by slight of hand, or by the power of evil spirits, through the permission of God, who was willing to make His power known in this graud contest; the superiority of the God of Israel was manifested, and the contest yielded by the adversaries, who could not protect themselves or their friends from the plagues inflicted by the Almighty.

9,-Glory over me; when shall I intreat for thee, &c.] Or," Have this honour over me, &c." that is, take the honour of appointing your own day, for your deliverance, at what time I shall intreat for you.

19.-This is the finger of God:] The power of God is represented by His hand or finger in the Scripture phrase. Ps. viii. 3. Luke xi. 20.

22.-I will sever that day the land of Gosher,] I will in a miraculous manner distinguish the land of Goshen, from the rest of Egypt, by not inflicting upon it the plague of flies.

25.-sacrifice to your God in the land.] That is, in the land of Goshen, instead of in the wilderness.

26.-for we shall sacrifice the abomination of the Egyptians] The sacrifices which the Israelites were to offer, were held in abomination by the Egyptians. Therefore Moses refuses to offer them in the presence of the Egyptians, lest his people should incur their hatred and parsecution.

CHAP IX.

Verse 6.-all the cattle of Dypt died:] It appears from verse 19, that some survived; therefore the meaning is, either that all in the field, verse 3, not those in the houses, died; or else that a great many of all sorts of cattle died, as the word all may be expounded.

9. And it shall become small dust] Instead of the ashes, which they threw into the air, there was to come down a small sleet or dust, that should scald the flesh of man and beast, and raise a blister," a boil breaking forth with blaius," ou every part on which it should fall.

12. And the Lord hardened the heart of Pharaoh,] Even now, after all Pharaoh's obstinacy and wickedness, God did not infuse into his heart auy bad qualities, or ungodly resolutions;

K

but only He did not vouchsafe to him those convictions which might have softened him; " And He gave him up to his own heart's lust;" and likewise ordered things so to fall out, that he became more and more obdurate. Such is the usual and righteous course of God's providence; when nations or individuals despise the warnings of heaven, abuse their best gifts, and resist the means of grace, "God then delivers them over to a reprobate or undiscerning mind, to work all uncleanness with greediness."

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16.-And in very deed for this cause have I raised thee up, for to shew in thee my power; &c.] In the Hebrew, the words are "I have made thee stand;" that is, I have preserved thee alive, when the pestilence would have cut thee off, as the murraiu did thy cattle, that I might destroy thee in a more remarkable manner, Moses had wrought several miracles before Pharaoh without effect. Hereupon he threatens to smite him with pestilence, and to cut him off from the earth; and, indeed," continues he, speaking still in the name of God, "for this cause have I preserved thee hitherto to shew in thee my power:" that is, I had cut thee off sooner for thy obstinacy, but that I intended to make my power over thee more conspicuous, So that the words signify, that Pharaoh was hitherto preserved by the forbearance of God, to be a more remarkable example; not that he was born to be brought to ruin.

18.-since the foundation thereof] Since it was an inhabited country; or "became a nation,"

verse 24.

refusing to obey Me, to work greater signs and wonders for your benefit and for his ruin.

6.- which neither thy fathers, nor thy father's fathers have seen,] The locusts shall swarm in such immense numbers as never were seen before.

7.-How long shall this man be a snare unto us?] How long shall Moses be the occasion of our falling into one calamity after another?

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10. Let the Lord be so with you, as I will let you go,] These words are either a form of inprecation, as if he had said, "I wish you may prosper no better than I shall agree to your desire" or else they are spoken scoffingly, as if he had said, "You trust in the Lord; let Him do all He can to deliver you, as I am resolved to keep you here."

-look to it; for evil is before you.] Go if you will, at your own peril.

11. Not so;] I will not consent to your going with your children and your flocks; but will only suffer the men to go.

17.-that he may take away from me this death only.] That is, this evil or plague of the locusts. 21.-darkness which may be felt.] Darkness caused by dreadful thick fogs, which affected all people in the most sensible manner, and with the most frightful apprehensions.

26.-there shall not an hoof be left behind;] Not a single animal shall be left.

CHAP. XI.

Verse 2.-every man borrow of his neighbour,] That is, demand, or ask him to give. See note on Chap. iii. 22.

3.-the man Moses was very great] He was held in great fear and reverence as a person who had extraordinary power from God. This seems to be mentioned as a reason why Pharaoh and his people durst not meddle with him, though he had brought so many plagues upon them.

5.-the maidservant that is behind the mill;] The people of the East commonly make use of handmills. They are female slaves, that are generally employed about them. It is extremely laborious, and esteemed the lowest employment in the house. The meaning therefore is, that the eldest in each family, without exception, from the highest to the lowest, shall die. See Chap. xii.

29.

By the infliction of these plagues we are taught, that punishment, and a continuation of judgments and correction, becomes a necessary discipline, while the heart persists in rebellion. Nevertheless, from the tenour of the whole, it is obvious to observe, that however severe the judgments of God in this world may seem, they are ever tempered with mercy, and graciously designed to lead

us to repentance: but that, if we repent not, mercy must and will give place to justice, and deliver us up to destruction.

CHAP. XII.

Verse 2.-shall be the first month of the year to you.] This month, which has hitherto been reckoned the seventh month, shall henceforward be considered the first month of the year, at least in sacred or ecclesiastical affairs, in remembrance of your deliverance out of Egypt accomplished at this season.

5. Your lamb shall be without blemish,] There is a strong resemblance between the passover as a sacrifice, and the death of Jesus Christ. The lamb was to "be without blemish;" so was Christ free from all sin. It was, by the blood of the lamb that the Israelites were preserved; so it is "the blood of Christ, which cleanseth us from all sin:" Christ too is the Lamb, of whom we are told, that "not a boue of him was broken."

8- unleavened bread;] To commemorate their deliverance from Egypt in such haste, that they had not time to leaven it, verse 39. The “bitter herbs” were to put them in mind of their grievous bondage in Egypt, which made "their lives bitter" unto them.

9.-with the purtenance thereof.] With every thing belonging to it.

11.- thus shall ye eat it ;] Like travellers or distressed pilgrims, who were setting out instantly on a long journey through a dreary wilderness, towards a pleasant land, where their toil was to

cease.

12. against all the gods of Egypt] I will destroy the false gods, the idols of Egypt. Or, perhaps, by "gods" is here meant the great men of the kingdom, on whom the judgment of God was now executed.

13.-I will pass over you,] My destroying angel shall " pass over you." Here is the reason of its being called the Passover. In Hebrew it is called Pesach, which signifies to pass over. Hence the expression of the Paschal lamb.

14.- ye shall keep it a feast for ever.] Not only now, but after their arrival in Canaan, till the time of the Messiah, or final period of the ceremonial law and Jewish polity.

15 Seven days shall ye eat unleavened bread;] Seven days following the feast of the Passover, were observed as a distinct festival, and called the feast of unleavened bread.

that soul shall be cut off &c.] Excommunicated; excluded theprivileges and blessings of My people; and shall become liable to severe punishment, which I will either inflict Myself, or appoint the magistrates to inflict. See note op Gen. xvi. 14.

16. And in the first day there shall be an holy convocation, &c.] The first and last days of the feast of unleavened bread were kept holy (the other five being working days), because God delivered the people from their bondage on the first, and overthrew Pharaoh in the Red Sea on the seventh.

19-a stranger,] One of another nation, whe had embraced the Jewish Religion by receiving circumcision.

35.- and they borrowed &c.] See note on Chap. iii. 22.

43.-there shall no stranger eat thereof: No one of a different nation, who has even renounced idolatry, and therefore is permitted to dwell among you, shall eat of it, unless he be first circumcised.

CHAP. XIII.

Verse 2. Sanctify unto me all the firstborn, it is mine.] It is dedicated or appropriated to Me. God claimed this, not only by right of creation, but more especially to put the Israelites in mind of His miraculous providence, in sparing their first born, when those of the Egyptians were all destroyed.

7.—neither skall there be leaven seen with thee in all thy quarters.] There would be great inconvenience in putting away all leaven from ther houses for several days in some countries; but not so in the East, for there they use no other leaven than dough, kept till it is become sour; so that if there should be no leaven in all the country for some days, fresh leaven would be produced in a few hours.

9.-It shall be for a sign unto thee upon thine hand, &c.] It shall be for a token or memorial of what God did for your forefathers; to make thee as sensible of God's goodness, as of that which thou hast in thy hand, or of a thing which is continually before thine eyes. The Jewish superstition of wearing what were called "phylacteries," took its rise from these words. Phylactery is a word derived from the Greek, and properly signifies a preservative, such as the Pagans carried about them, to preserve them from diseases and dangers.

The Jewish phylacteries were little boxes, or rolls of parchment, in which were written certain words of the law. These they wore on their foreheads, and on the wrist of the left arm. The passages written on them were Exod. xiii. 2-10. 11-16. Deut vi. 4-9. xi. 13–21.

13.-enery firstling of an ass &c.] The ass seems to be bere mentioned, rather than the horse or camel, because this animal was most in common use among the Israelites. It appears to comprehend other "unclean beasts," that is, creatures