5 And I have also heard the i groaning of the children of Israel, whom the Egyp

9 And Moses spake so unto the chil

tians keep in bondage: and I have re-dren of Israel: but they hearkened not membered my covenant. anguish of spirit, and

6 Wherefore say unto the children of Israel, I am the LORD, and I will bring! you out from under the burdens of the Egyptians, and I will rid you out of their bondage: and I will redeem you with a stretched-out arm, and with great judg

ments.

7 And I will take you to me for a people, and P I will be to you a God: and shall know that I am the LORD your God, which bringeth you out from under the burdens of the Egyptians.

ye

8 And I will bring you in unto the land

g Gen. 6:18. 15:18. 17:7,13. 2 Sam. 23:6. Is. 55:3.

h Gen. 15:13. 17:8. 23:4, 26:3. Ps. 105:12. Acts 7:5.

i 2:24. 3:7. Is. 63:9.

k 2:24. Gen. 8:1. 9:15. Ps. 105: 8. 106:45. Luke 1:54,72.

1 See on 2. Ez. 20:7-9.

m 3:17. 7:4. Deut. 26:8. Ps. 81: 6.

n 15:13. Deut. 7:3. 15:15. R

Kings 17:36. 1 Chr. 17:21.
Neb. 1:10.

o 19:5,6. Gen. 17:7,8. Deut. 4:
20. 7:6. 14:2, 26:18. 2 Sam. 7:
23,24. Jer. 31:33. Hos. 1:10. 1
Pet. 2.10.

p29:45,46. Deut. 29:13. Zech.
13:9. Matt. 22:32. Heb. 11:16.
Rev. 21:7.

q Ps. 81.6.

plishment of the covenant which he made with them, that he would give to their posterity the land in which "they were strangers;" was indeed JEHOVAH, the self-existent, eternal, and unchangeable God, and was known to them by that name also. No difficulty therefore had arisen, or could arise, but what he foresaw when he made the promises; nor any, which his power was not able to remove. As if he had said, Remember, Moses, who it was that made the promises to the fathers; and assure thyself he is well able to fulfil them.'-Thus Jesus, who is "the same yesterday, to-day, and for ever," said to Martha over the grave of Lazarus, “Said I not unto thee, that if thou wouldest believe, thou shouldest see the glory of God?" referring to what he had said before, "I am the Resurrection and the Life." (John 11:37-40.) -Some however think, that though the patriarchs knew the same JEHOVAH, they were not instructed in this meaning and application of it; and that this is the purport of the passage; especially as Moses was the first, as far as we know, who was sent with a message to others in the name of JEHOVAH, and enabled to confirm that message by public and incontestable miracles.

for cruel bondage.
unto Moses, for

10 And the LORD spake unto Moses

saying,

Egypt, that he let the children of Israel 11 Go in, " speak unto Pharaoh king of go out of his land.

12 And Moses spake before the LORD saying, behold the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who am of y un circumcised lips?

and unto Aaron, and
unto the children

gave them a charge 13 And the LORD spake unto Moses, of Israel, and unto

*Heb. lift up my hand. Gen.
14:22. Deut. 32:40. Ez. 20:5,
6,15,23,28,42. 36:7, 47:14.

r 32:13. Gen. 15:18. 22:16,17.
26:3. 28:13. 35:12.

u 29. 3:10. 5:1,23. 7:1.

x 3:13. 4:29-31. 5:19-21.

y 30, 4:10. Lev. 26:41. Deut. 306. Is. 6:5. Jer. 1:6, 6:10. 9: 26. Acts 7:51.

s See on 2.-Num. 23:19. 1 Sam. z Num. 27:19,23. Deut. 31:14. 15:29.

1 5:21. 14:12.

† Heb. shortness, or, straitness.
Num. 21:4.

Ps. 91:11. Matt. 4:6. 1 Tim. 1: 18. 5:21. 6:13,17. 2 Tim. 2:2 4:1.

ship among them, while other nations were suffered to walk in their own ways.-"To know the LORD," is often used in Scripture, for that knowledge of the being, perfections, and omnipotent dominion of God over all his works, which is the effect of experience; whether of his mercy and love, or of his righteous vengeance. But, to know him as "the LORD our God,” implies either a spiritual relation to him as our Friend and Father, or at least those religious advantages which are the outward signs and means of so great a blessing. Israel would know that he was the Lord, in the experience of his powerful and faithful loving kindness; and might thus discover that he was justly entitled to all that love and service which his law required.

pression, and so filled with anguish by their V. 9. The people were so crushed by oplate distressing disappointment; that, perceiving no sensible tokens of approaching deliverdens, they quite desponded, disregarded the but an increase of their oppressive burmessage of God, and refused to make any further attempts.

ance,

V. 5-7. JEHOVAH, the righteous and com-from meanness, or dejection, of spirit. Sept.-1 For anguish of spirit.] Απο της ολιγοψυχίας, passionate Patron of the oppressed, and the Thes. 5:14. Gr. covenanted Friend of Israel, was absolutely en- V. 12. Even Moses himself was so discouraggaged and determined to put forth his omnipo-ed, that his faith almost entirely failed, and he tence, to rescue them from bondage; as a man was ready to give up the service as hopeless. stretches forth his arm and employs his whole He forgot that the Lord had engaged to deliver force, to effect any thing about which he is in the people by a strong hand, and not by perearnest. And as this had respect to the re- suasive words; so that his uncircumcised lips, or demption of the promised Savior, and would also want of eloquence, could not prevent his sucbe accomplished at the price of desolating cess.-Uncircumcised, often denotes unsuitableEgypt; the deliverance was spoken of in lan-ness and incapacity, through some defect or guage taken from the ransoming of slaves and captives. (Note, Is. 43:3,4.) He therefore engaged to take them under his especial care and protection, and to maintain his truth and wor- ||

impediment; as the carnal heart of man is entirely unsuited to the spiritual service of God, and the purposes of his glory. (Marg. Ref. y.)

Pharaoh king of Egypt, to bring the chil- || him Aaron and Moses: " and the years of dren of Israel out of the land of Egypt. the life of Amram were an hundred and thirty and seven years..

14 T These be a the heads of their father's houses: b The sons of Reuben the first-born of Israel; Hanoch, and Pallu, Hezron, and Carmi: these be the families of Reuben.

d

15 And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman: these are the families of Simeon. 16 And these are the names of the sons of Levi, according to their generations: Gershon, and Kohath, and Merari: B. C. and the years of the life of Levi were 1619.Jan hundred thirty and seven years. 17 The sons of Gershon; Libni, and Shimi, according to their families.

18 And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel: 'and the years of the life of Kohath were an hundred thirty and three years.

19 And the sons of Merari; Mahali, and Mushi: these are the families of Levi, according to their generations.

20 And Amram took him Jochebed his father's sister to wife; and she bare

21 And the sons of Izhar; " Korah, and Nepheg, and Zichri. 22 And the

sons of Uzziel; Mi- [B. C. shael, and Elzaphan, and Zithri.

1530.

23 And Aaron took him P Elisheba, daughter of 9 Amminadab, sister of Naashon, to wife; and she bare him Nadab and Abihu, Eleazar and Ithamar.

r

24 And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the Korhites.

25 And Eleazar Aaron's son took him

one of the daughters of Putiel to wife; and she bare him Phinehas: these are the heads of the fathers of the Levites, according to their families.

26 These are * that Aaron and Moses, to whom the LORD said, Bring out the children of Israel from the land of Egypt according to their armies.

27 These are they which a spake to Pharaoh king of Egypt, to bring out the

m See on 16.

n 24. Num. 16:1,32. 26:10,11. 1
Chr. 6:37,33.

o Lev. 10:4. Num. 3:30.
p Luke 1:5.

q Num. 1:7. 2:3. Ruth 4:19,20.
1 Chr. 2:10. Matt. 1:4.

r 24:1,9. Lev. 10:1,2. Num. 3:2
-4. 26:60,61. 1 Chr. 6:3. 24:
1.2.

s 21. Num. 16:1,32. 26:9-11.

1 Chr. 6:22,33,37,38. Ps. 84: 85:
titles.

t1 Sam. 1:1. 1 Chr. 6:23,27,28.

b

V. 13. The Lord here absolutely commanded have in general been its appointed bounds.Moses and Aaron, without further objections According to the Septuagint and the Jewish or delays, to deliver his message to Israel; and traditions, Jochebed was cousin, not aunt to also to Pharaoh, to whom they seem to have Amram: but this construction was probably put been directed to speak with more authority on the original word, to save the credit of than before; and to denounce the vengeance of Moses and Aaron; because the marriage of an the Lord upon him if he proved refractory. aunt is afterwards forbidden. (Lev. 18:12,14.) Indeed, they were not only charged to attempt For the meaning of the word here used is fixed bringing Israel out of Egypt, but absolutely to by another passage, in which it is said: "The effect it; and this charge was calculated to in- name of Amram's wife was Jochebed, the crease their faith, and raise their expecta- || daughter of Levi, whom her mother bare to tions. Levi in Egypt." Num. 26:59. It is probable V. 14-20. Before the historian proceeded that Jochebed was born when Levi was old, and with his narrative, he digressed from the sub- was as young as Amram.-The impartiality of ject, to give some account of the persons to the historian appears, in his recording that he whom this charge was given.-Reuben was the was born of a marriage, which the law afterfirst-born, and accordingly is first mentioned, wards condemned as incestuous; and by his sito mark the accomplishment of Jacob's predic-lence in other respects concerning his parents, tion; seeing he was passed by, and the deliver-though there is sufficient ground to conclude er did not spring from him.-For the same reason Simeon also is mentioned, who was the next in seniority; yet the deliverer of Israel did not descend from him, but from Levi, the third son, who, though he had been disgraced, began now to be dignified. (Notes, Gen. 49:3-7.)-Levi, though older than Joseph, survived him above twenty years; and his son Kohath attained nearly, and his grandson Amram fully, to the same age. It is not recorded how long the other sons of Jacob lived. Moses was no more than a hundred and twenty when he died: yet his age was deemed extraordinary; and he fixes the term of man's life to seventy or eighty years, (Ps. 90:10.) which from about that time

that they were pious persons.

V. 23-25. Elisheba is the same as Elisabeth. She was the sister of Naashon, or Nahshon, who was of the tribe of Judah, and an ancestor of Christ. Thus an alliance was formed betwixt

the family of the priests and that of the kings; which might shadow forth him, who was both Priest and King in one Person.-It is observable that Moses in this place records nothing of his own descendants, who were left among the ordinary Levites; though he mentions such of the other branches of his family, as were afterwards in any way distinguished, and especially the descendants of Aaron, the priest of the Lord.

CHAP. VII.

The Lord encourages Moses and Aaron to go unto Pharaoh, 16. Their ages are noted, 7. Aaron casts down his rod, which becomes a serpent, and the magicians do the same; but their rods are swallowed up by Aaron's rod: yet Pharaoh's heart is hardened, 8-13. Another message is sent to Pharaoh, and the river is turned into blood, 14-23. The distress of the Egyptians, 24, 25.

have more she ND the LORD said unto Moses, a See, and Aaron thy brother shall be thy a god to Pharaprophet.

oh:

2 Thou shalt speak all that I com

a 16:29. Gen. 19:21. 1 Kings c 6:29. Deut. 4:2. 1 Kings 22 17:23. 2 Kings 6:32. Ec. 1:10. 14. Jer. 1:7,17. Ez. 3:10,17 Matt. 28:20. Acts 20:27.

b 4:15,16. Ps. 82:6. Jer. 1:10.
John 10:35,36.

V. 9-30.

V. 26, 27. The transactions, which Moses incomprehensible wisdom and power, his unwas about to record, were exceedingly impor- controllable dominion, his condescending comtant in themselves, and in their consequences; passion, love, and faithfulness; and his oath and there could be no doubt that other nations and covenant, by which he hath engaged to and ages would hear the report of them. Ac-fulfil his largest promises to his church, and to cordingly, some traditions concerning them every living member of it. Calling these things are found in many pagan writers: but they are to remembrance, and recollecting his wonders greatly mis-stated; and especially the parent- of old, the drooping heart revives, faith recovages, and even the tribe, of Moses are mistaken ers strength, larger expectations are formed; in them. It was therefore of great importance, and the servant of God rises superior to dein order to give the stamp of authenticity to his spondency, and patiently proceeds in the work history, that a very particular and clear ac- assigned him. count should be given of the principal persons mentioned. This has frequently been done by Our compassionate Lord regards our groan. other historians, who have on such occasions ings under temporal calamities: but when the spoken of themselves in the third person; as guilt and power of sin and temptation become Ezra, Daniel, and the apostle John: so that our chief complaint, and extort the exclamathere is not the smallest reason for any objec- tion, "Oh, wretched man that I am! Who shall tion, on this account, to these books having been deliver me?" he particularly notes it, and will written by Moses, according to the general || certainly perform to us "the oath, which he testimony of all antiquity, sanctioned by the sware unto... Abraham, that we, being deexpress attestations of our Lord himself. (John livered out of the hand of our enemies, might 5:46,47.) serve him without fear, in holiness and rightArmies. (26) When the Israelites left Egypt, eousness before him, all the days of our life. they marched in good order, without trepida- Luke 1:72-75. When we find, that we cannot tion or confusion: and when the several tribes deliver ourselves, he will shew us what he can were regularly encamped, they appeared as so do; and, redeeming us by his strong hand and many armies prepared for battle, under the im-stretched-out arm, from the power of our enemediate conduct of the Lord of armies himself. V. 28-30. Having stated the above particulars, the sacred writer resumes his narrative. (Marg. Ref.)

PRACTICAL OBSERVATIONS.

V. 1-8.

...

mies, he will take us to be his people, and will be our God. He will guard us safely all the way to that good land, where tears, groans, sins, and enemies are known no more for ever; and there he will give us everlasting felicity. But even these glorious and joyful assurances afford no consolation to the soul which is over

We are most likely to prosper in our en-whelmed with present trouble, finds matters deavors to glorify God and serve our generation, when we are convinced by experience, that we can do nothing of ourselves: for when we can truly say, that our whole dependence is placed on the Lord, and "our expectation is only from him;" we are prepared to mark and to record his works of power and love, and to render him our tribute of adoring, thankful praise. He therefore previously proves and humbles those, whom he loves and employs, and brings them to feel, as well as acknowledge, their insufficiency: but, while he is thus mortifying their pride and ambition, Satan often takes the opportunity of tempting them to discontent, impatience, and discouragement; that "their hands may hang down and their knees wax feeble," and that they may be reluctant to the work assigned them. In such circumstances, they are apt to displease the Lord by unbelieving objections and hesitations; yet he graciously pities and pardons them, and obviates their discouragements. And nothing is more effectual for this purpose, than discovering to them his immutable perfection, his

apparently grow worse, and has no sensible tokens of the divine favor.-For we are very prone to expect the continuance and increase of such dispensations, as we at present experience. Even universal observation of the mutability of human affairs does not prevent those in prosperity from expecting greater prosperity, and those in adversity from expecting deeper scenes of affliction: and this gives Satan an immense advantage, in attempting to buoy up some men in careless presumption, and to depress others in heartless despondency. It then we would be safe, and walk confortably in such a world as this, "we must walk by faith, not by sight." For he, and he only, who habitually believes the testimony and relies on the promise of God, will find his heart prepared for humble watchfulness, patient hope, and cheerful submission: while frequent reflections on his own unworthiness, connected with lively prospects of heavenly felicity, tend to silence his complaints, animate his admiring love and gratitude, and render him persevering and active in the duties of his place and station.

[205

NOTES.

8 And the LORD spake unto Moses,

and unto Aaron, saying,

m

9 When Pharaoh shall speak unto you, saying, Shew a miracle for you: then thou shalt say unto Aaron," Take thy rod and cast it before Pharaoh, and it

shall become a serpent.

10 And Moses and Aaron went in unto

Pharaoh, and they did so as the LORD had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent.

11 Then Pharaoh also called the P wise

men, and the sorcerers: now the magi cians of Egypt, they also did in like manner with their enchantments.

mission; so that open, undeniable, and repeated CHAP. VII. V. 1, 2. Moses, as the ambassa-miracles are a divine attestation, in behalf of dor of JEHOVAH, representing him and speaking in his name, possessed and exercised an authority over Pharaoh, and laid injunctions, denounced threatenings, and called for judgments on him, with a power which Pharaoh, proud and great as he was, could not resist, and was unable to despise, or to endure. Thus Moses had a decided superiority over Pharaoh, and did not stand in awe of his authority, but made him tremble before him. All this seems to be implied in this strong expression, "I have made thee a god to Pharaoh:" and, in answer to Moses's objection that he was "of uncircumcised lips," he was assured that Aaron should deliver his message faithfully and properly to Pharaoh, and thus be "his prophet."-The last three verses of the foregoing chapter might be more conveniently placed at the beginning of this. V. 3. 4. Notes, 13. 4:21. 6:26,27.

V. 5. Know.] By the dreadful judgments inflicted on them, especially the destruction of all the first-born, the Egyptians had a full demonstration, that the God of Israel was the great JEHOVAH, "the Lord of the whole earth." (Note, 6:5-7.)

V. 6, 7. At length Moses was delivered from his fears; and being strengthened in faith, he no longer objected, but went about his arduous work with undaunted courage, and proceeded in it with indefatigable perseverance; Aaron also heartily assisting him, in the same courage and constancy of faith.-Being matured in years and experience, and venerable on that account, they were more proper to speak in the name of God, before Pharaoh and his courtiers, than younger men would have been.

V. 9, 10. It is here supposed, that extraordinary divine commissions should be attested by miracles: and, unless brought in proof of such doctrines, as evidently contradict the first grand principles of all religion, or of revealed truth in particular, they may be considered as the seal of Heaven affixed to the prophet's com

the person by whom they are wrought. (Johr 3:2. 5:36. 6:27. 10:33. 14:11. 15:24.) And in deed it cannot be supposed that God will allow his seal to be so counterfeited, as to impose on the attentive, humble, and impartial inquirer, however he may leave the proud and preju. diced to be deceived by delusive appearances. There is likewise a vast difference between miracles wrought publicly before enemies, in proof of a doctrine, which has got no establish ||ment in the world, and which by its very nature, and the circumstances of those who promul gate it, is never likely to succeed, unless the miracles are undeniable, so that the whole cause rests upon them; and miracles, supposed to have been performed in private, or among friends, in proof of a system already established, and supported by the wealthy, the powerful, and the learned, to whom it is the interest of others to pay court. All the miracles wrought by Moses and Aaron were of the former kind: and their success itself, in so extraordinary an undertaking, demonstrates, that they were wrought by the power of God.Moses delivered the rod to Aaron, who in general gave the token for the performance of the miracles.-The command given to him by Moses before Pharaoh, implied a prediction of the miracle, which tended to render it the more undeniable.

A serpent.] (r) which the LXX rende1 Sparwr, a dragon, as also the plural in the twelfth verse opakovтes. The word (in) is used before, (4:3.) and is rendered by the LXX dis

V. 11, 12. No doubt Pharaoh and his servants were both astonished and alarmed, when they saw Aaron's rod become a terrible serpent before them. But as magicians and sorcerers were in high repute in Egypt, being called wise men, and supposed capable of performing very extraordinary things by their skill in the occult sciences; probably Pharaoh

he bardened Pharaoh's will smite with the rod that is in mine hand, upon the waters which are in the river, and they shall be turned to blood.

14 And the LORD said unto Moses, Pharaoh's heart is hardened, the refuseth to let the people go.

15 Get thee unto Pharaoh in the morning, lo," he goeth out unto the water, and thou shalt stand by the river's brink, against he come: and the rod which was turned to a serpent shalt thou take in thine hand.