Exodus · Chapter 13

Verse 1. The Lord spake unto Moses] The commands in this chapter appear to have been given at Succoth, on the same day in which they left Egypt.

UNLEAVENED BREAD, 1-16.

1, 2. In these verses Jehovah announces to Moses the law concerning the firstborn, and in verses 3-16 Moses repeats this law to Israel, and also repeats to them the law concerning the feast of unleavened bread which had been given to Moses before they started upon their march, as recorded in Exodus 12:15-20. The great importance of these two feasts, and of the law respecting the firstborn, which was so blended with the passover, led to the double mention of each — once as announced by Jehovah to Moses, and again as proclaimed by him to the people. The readers of Homer are familiar with such repetitions as characteristic of an early and simple style of narrative.

The firstborn males of man and beast were to be forever consecrated to Jehovah as a memorial through all generations of the final judgment-stroke which gave Israel freedom. Thus in their homes and in their daily toils were they to be perpetually reminded of the providence of Jehovah. The flower of the Egyptians were cut down for their deliverance, and the flower of their families, flocks, and herds, were to be devoted to God. So the “Firstborn of all creation” (Colossians 1:15) was sacrificed for our deliverance, “bruised for our iniquities,” by the judgment-strokes which a guilty world invokes, and which he caught upon his own heart; and, in return, our firstborn, the choice of our homes, our substance, and our powers, are to be consecrated to God.

V. 2. Sanctify to me all the first-born-The parents were not to look upon themselves as interested in their first-born, till they had first solemnly presented them to God, and received them back from him again. It is mine-By a special right, being by my singular favour preserved from the common destruction.

Verse 2. Sanctify unto me all the first-born] To sanctify, vdq kadash, signifies to consecrate, separate, and set apart a thing or person from all secular purposes to some religious use; and exactly answers to the import of the Greek agiazw, from a, privative, and gh, the earth, because every thing offered or consecrated to God was separated from all earthly uses. Hence a holy person or saint is termed agiov, i.e., a person separated from the earth; one who lives a holy life, entirely devoted to the service of God. Thus the persons and animals sanctified to God were employed in the service of the tabernacle and temple; and the animals, such as were proper, were offered in sacrifice.

The Hindoos frequently make a vow, and devote to an idol the first-born of a goat and of a man. The goat is permitted to run wild, as a consecrated animal. A child thus devoted has a lock of hair separated, which at the time appointed is cut off and placed near the idol. Hindoo women sometimes pray to Gunga (the Ganges) for children, and promise to devote the first-born to her. Children thus devoted are cast into the Ganges, but are generally saved by the friendly hand of some stranger.-Ward’s Customs. Whatsoever openeth the womb] That is, the first-born, if a male; for females were not offered, nor the first male, if a female had been born previously. Again, if a man had several wives, the first-born of each, if a male, was to be offered to God. And all this was done to commemorate the preservation of the first-born of the Israelites, when those of the Egyptians were destroyed.

Verse 2. Sanctify — That is, command all the people to sanctify; unto me — To my use and service, in a manner I shall hereafter explain; all the firstborn — That are males, as the command is limited, verse 12; whatsoever openeth the womb — That is, every child which is the firstborn of his mother: so that if a man had many wives, either together or successively, his first child by every one of these was a firstborn, and, if a male, was claimed by the Lord. But if a female came first, and afterward a male, that male was not devoted to God, because it was not the firstborn. Hence the parents were not to look upon themselves as having an interest in their firstborn, if males, till they had first solemnly presented them to God, and received them back from him again. It is mine — By special right and title, as being by singular favour preserved from the common destruction. The firstborn of man, if males, were claimed for the sacred ministrations of the priestly office. But after the Jewish commonwealth was formed, the Levites were chosen to officiate in their stead, Numbers 3:12; and the firstborn were to be redeemed at a certain rate, which was part of the priest’s maintenance, Numbers 18:15, 16. And of beast — Which was to be offered to God, if a male: only an ass was to be redeemed.

Verse 2. Sanctify unto me all the firstborn. The firstborn having the birthright, were, according to the patriarchal economy, the priests of God. The firstlings of the clean beasts were to be offered in sacrifice, those of the unclean were to be redeemed. Numbers 18:17. The reason assigned for this, at the 15th verse is, because when the Lord slew all the firstborn of Egypt, both man and beast, he reserved the firstborn of the Israelites as peculiarly his own.

UNLEAVENED BREAD, 1-16.

1, 2. In these verses Jehovah announces to Moses the law concerning the firstborn, and in verses 3-16 Moses repeats this law to Israel, and also repeats to them the law concerning the feast of unleavened bread which had been given to Moses before they started upon their march, as recorded in Exodus 12:15-20. The great importance of these two feasts, and of the law respecting the firstborn, which was so blended with the passover, led to the double mention of each — once as announced by Jehovah to Moses, and again as proclaimed by him to the people. The readers of Homer are familiar with such repetitions as characteristic of an early and simple style of narrative.

The firstborn males of man and beast were to be forever consecrated to Jehovah as a memorial through all generations of the final judgment-stroke which gave Israel freedom. Thus in their homes and in their daily toils were they to be perpetually reminded of the providence of Jehovah. The flower of the Egyptians were cut down for their deliverance, and the flower of their families, flocks, and herds, were to be devoted to God. So the “Firstborn of all creation” (Colossians 1:15) was sacrificed for our deliverance, “bruised for our iniquities,” by the judgment-strokes which a guilty world invokes, and which he caught upon his own heart; and, in return, our firstborn, the choice of our homes, our substance, and our powers, are to be consecrated to God.

UNLEAVENED BREAD, 1-16.

1, 2. In these verses Jehovah announces to Moses the law concerning the firstborn, and in verses 3-16 Moses repeats this law to Israel, and also repeats to them the law concerning the feast of unleavened bread which had been given to Moses before they started upon their march, as recorded in Exodus 12:15-20. The great importance of these two feasts, and of the law respecting the firstborn, which was so blended with the passover, led to the double mention of each — once as announced by Jehovah to Moses, and again as proclaimed by him to the people. The readers of Homer are familiar with such repetitions as characteristic of an early and simple style of narrative.

The firstborn males of man and beast were to be forever consecrated to Jehovah as a memorial through all generations of the final judgment-stroke which gave Israel freedom. Thus in their homes and in their daily toils were they to be perpetually reminded of the providence of Jehovah. The flower of the Egyptians were cut down for their deliverance, and the flower of their families, flocks, and herds, were to be devoted to God. So the “Firstborn of all creation” (Colossians 1:15) was sacrificed for our deliverance, “bruised for our iniquities,” by the judgment-strokes which a guilty world invokes, and which he caught upon his own heart; and, in return, our firstborn, the choice of our homes, our substance, and our powers, are to be consecrated to God.

UNLEAVENED BREAD, 1-16.

1, 2. In these verses Jehovah announces to Moses the law concerning the firstborn, and in verses 3-16 Moses repeats this law to Israel, and also repeats to them the law concerning the feast of unleavened bread which had been given to Moses before they started upon their march, as recorded in Exodus 12:15-20. The great importance of these two feasts, and of the law respecting the firstborn, which was so blended with the passover, led to the double mention of each — once as announced by Jehovah to Moses, and again as proclaimed by him to the people. The readers of Homer are familiar with such repetitions as characteristic of an early and simple style of narrative.

The firstborn males of man and beast were to be forever consecrated to Jehovah as a memorial through all generations of the final judgment-stroke which gave Israel freedom. Thus in their homes and in their daily toils were they to be perpetually reminded of the providence of Jehovah. The flower of the Egyptians were cut down for their deliverance, and the flower of their families, flocks, and herds, were to be devoted to God. So the “Firstborn of all creation” (Colossians 1:15) was sacrificed for our deliverance, “bruised for our iniquities,” by the judgment-strokes which a guilty world invokes, and which he caught upon his own heart; and, in return, our firstborn, the choice of our homes, our substance, and our powers, are to be consecrated to God.

V. 5. When the lord shall bring you into the land, thou shalt keep this service-‘Till then they were not obliged to keep the passover, without a particular command from God.

Verse 5. When the Lord shall bring thee into the land] Hence it is pretty evident that the Israelites were not obliged to celebrate the Passover, or keep the feast of unleavened bread, till they were brought into the promised land.

Verse 5. When the Lord shall bring you into the land, thou shalt keep this service — Until then they were not obliged to keep the passover, without a particular command from God. There shall no leavened bread be seen in all thy quarters — Accordingly the Jews’ usage was, before the feast of the passover, to cast all the leavened bread out of their houses; either they burned it, or buried it, or broke it small, and threw it into the wind; they searched diligently with lighted candles in all the corners of their houses, lest any leaven should remain. The strictness enjoined in this matter was designed, 1st, To make the feast the more solemn, and consequently the more taken notice of by the children, who would ask, Why is so much ado made? 2d, To teach us how solicitous we should be to put away from us all sin.

UNLEAVENED BREAD, 1-16.

1, 2. In these verses Jehovah announces to Moses the law concerning the firstborn, and in verses 3-16 Moses repeats this law to Israel, and also repeats to them the law concerning the feast of unleavened bread which had been given to Moses before they started upon their march, as recorded in Exodus 12:15-20. The great importance of these two feasts, and of the law respecting the firstborn, which was so blended with the passover, led to the double mention of each — once as announced by Jehovah to Moses, and again as proclaimed by him to the people. The readers of Homer are familiar with such repetitions as characteristic of an early and simple style of narrative.

The firstborn males of man and beast were to be forever consecrated to Jehovah as a memorial through all generations of the final judgment-stroke which gave Israel freedom. Thus in their homes and in their daily toils were they to be perpetually reminded of the providence of Jehovah. The flower of the Egyptians were cut down for their deliverance, and the flower of their families, flocks, and herds, were to be devoted to God. So the “Firstborn of all creation” (Colossians 1:15) was sacrificed for our deliverance, “bruised for our iniquities,” by the judgment-strokes which a guilty world invokes, and which he caught upon his own heart; and, in return, our firstborn, the choice of our homes, our substance, and our powers, are to be consecrated to God.

Verse 6. Unleavened bread] See Clarke on “Exodus 12:15”; and “Exodus 12:16”.

UNLEAVENED BREAD, 1-16.

1, 2. In these verses Jehovah announces to Moses the law concerning the firstborn, and in verses 3-16 Moses repeats this law to Israel, and also repeats to them the law concerning the feast of unleavened bread which had been given to Moses before they started upon their march, as recorded in Exodus 12:15-20. The great importance of these two feasts, and of the law respecting the firstborn, which was so blended with the passover, led to the double mention of each — once as announced by Jehovah to Moses, and again as proclaimed by him to the people. The readers of Homer are familiar with such repetitions as characteristic of an early and simple style of narrative.

The firstborn males of man and beast were to be forever consecrated to Jehovah as a memorial through all generations of the final judgment-stroke which gave Israel freedom. Thus in their homes and in their daily toils were they to be perpetually reminded of the providence of Jehovah. The flower of the Egyptians were cut down for their deliverance, and the flower of their families, flocks, and herds, were to be devoted to God. So the “Firstborn of all creation” (Colossians 1:15) was sacrificed for our deliverance, “bruised for our iniquities,” by the judgment-strokes which a guilty world invokes, and which he caught upon his own heart; and, in return, our firstborn, the choice of our homes, our substance, and our powers, are to be consecrated to God.

V. 7. There shall no leavened bread be seen in all thy quarters-Accordingly the Jews usage was, before the feast of the passover, to cast all the leavened bread out of their houses; either they burnt it, or buried it, or broke it small, and threw it into the wind; they searched diligently with lighted candles in all the corners of their houses, lest any leaven should remain. The strictness enjoined in this matter was designed,

1. To make the feast the more solemn, and consequently the more taken notice of by the children, who would ask, why is so much ado made?

2. To teach us how solicitous we should be to put away from us all sin.

UNLEAVENED BREAD, 1-16.

1, 2. In these verses Jehovah announces to Moses the law concerning the firstborn, and in verses 3-16 Moses repeats this law to Israel, and also repeats to them the law concerning the feast of unleavened bread which had been given to Moses before they started upon their march, as recorded in Exodus 12:15-20. The great importance of these two feasts, and of the law respecting the firstborn, which was so blended with the passover, led to the double mention of each — once as announced by Jehovah to Moses, and again as proclaimed by him to the people. The readers of Homer are familiar with such repetitions as characteristic of an early and simple style of narrative.

The firstborn males of man and beast were to be forever consecrated to Jehovah as a memorial through all generations of the final judgment-stroke which gave Israel freedom. Thus in their homes and in their daily toils were they to be perpetually reminded of the providence of Jehovah. The flower of the Egyptians were cut down for their deliverance, and the flower of their families, flocks, and herds, were to be devoted to God. So the “Firstborn of all creation” (Colossians 1:15) was sacrificed for our deliverance, “bruised for our iniquities,” by the judgment-strokes which a guilty world invokes, and which he caught upon his own heart; and, in return, our firstborn, the choice of our homes, our substance, and our powers, are to be consecrated to God.

Verse 8. Thou shalt show thy son — When you shall be come into the land of Canaan, you shall instruct your children in the meaning of your killing the lamb, and abstaining from leaven, that so you and they may be excited to gratitude to God for his goodness. This was evidently the design of the institution.

UNLEAVENED BREAD, 1-16.

1, 2. In these verses Jehovah announces to Moses the law concerning the firstborn, and in verses 3-16 Moses repeats this law to Israel, and also repeats to them the law concerning the feast of unleavened bread which had been given to Moses before they started upon their march, as recorded in Exodus 12:15-20. The great importance of these two feasts, and of the law respecting the firstborn, which was so blended with the passover, led to the double mention of each — once as announced by Jehovah to Moses, and again as proclaimed by him to the people. The readers of Homer are familiar with such repetitions as characteristic of an early and simple style of narrative.

The firstborn males of man and beast were to be forever consecrated to Jehovah as a memorial through all generations of the final judgment-stroke which gave Israel freedom. Thus in their homes and in their daily toils were they to be perpetually reminded of the providence of Jehovah. The flower of the Egyptians were cut down for their deliverance, and the flower of their families, flocks, and herds, were to be devoted to God. So the “Firstborn of all creation” (Colossians 1:15) was sacrificed for our deliverance, “bruised for our iniquities,” by the judgment-strokes which a guilty world invokes, and which he caught upon his own heart; and, in return, our firstborn, the choice of our homes, our substance, and our powers, are to be consecrated to God.

V. 9. Upon thy hand, between thine eyes-Proverbial expressions; denoting things which are never out of our thoughts.

Verse 9. And it shall be for a sign-upon thine hand] This direction, repeated and enlarged Exodus 13:16, gave rise to phylacteries or tephillin, and this is one of the passages which the Jews write upon them to the present day. The manner in which the Jews understood and kept these commands may appear in their practice. They wrote the following four portions of the law upon slips of parchment or vellum: Sanctify unto me the first-born, Exod. xiii., from verse 2 to 10 {Exodus 13:2-10} inclusive. And it shall be, when the Lord shall bring thee into the land, Exod. xiii., from verse 11 to 16 {Exodus 13:11-16} inclusive. Hear, O Israel, the Lord our God is one Lord, Deut. vi., from verse 4 to 9 {Deuteronomy 6:4-9} inclusive. And it shall come to pass, if ye shall hearken diligently, Deut. xi., from verse 13 to 21 {Deuteronomy 9:13-21} inclusive. These four portions, making in all 30 verses, written as mentioned above, and covered with leather, they tied to the forehead and to the hand or arm.

Those which were for the HEAD (the frontlets) they wrote on four slips of parchment, and rolled up each by itself, and placed them in four compartments, joined together in one piece of skin or leather. Those which were designed for the hand were formed of one piece of parchment, the four portions being written upon it in four columns, and rolled up from one end to the other. These were all correct transcripts from the Mosaic text, without one redundant or deficient letter, otherwise they were not lawful to be worn. Those for the head were tied on so as to rest on the forehead. Those for the hand or arm were usually tied on the left arm, a little above the elbow, on the inside, that they might be near the heart, according to the command, Deuteronomy 6:6: And these words which I command thee this day shall be in thine heart. These phylacteries formed no inconsiderable part of a Jew’s religion; they wore them as a sign of their obligation to God, and as representing some future blessedness. Hence they did not wear them on feast days nor on the Sabbath, because these things were in themselves signs; but they wore them always when they read the law, or when they prayed, and hence they called them תפלינ tephillin, prayer, ornaments, oratories, or incitements to prayer. In process of time the spirit of this law was lost in the letter, and when the word was not in their mouth, nor the law in their heart, they had their phylacteries on their heads and on their hands. And the Pharisees, who in our Lord’s time affected extraordinary piety, made their phylacteries very broad, that they might have many sentences written upon them, or the ordinary portions in very large and observable letters.

It appears that the Jews wore these for three different purposes:-

1. As signs or remembrancers. This was the original design, as the institution itself sufficiently proves.

2. To procure reverence and respect in the sight of the heathen. This reason is given in the Gemara, Berachoth, chap. i: “Whence is it proved that the phylacteries or tephillin are the strength of Israel? Ans. From what is written, Deuteronomy 28:10: All the people of the earth shall see that thou art called by the name of the LORD (hwhy Yehovah) and they shall be afraid of thee.”

3. They used them as amulets or charms, to drive away evil spirits. This appears from the Targum on Canticles viii. 3 {Song of Solomon 8:3}: His left hand is under my head, &c. “The congregation of Israel hath said, I am elect above all people, because I bind my phylacteries on my left hand and on my head, and the scroll is fixed to the right side of my gate, the third part of which looks to my bed-chamber, that demons may not be permitted to injure me.

One of the original phylacteries or תפלינ tephillin now lies before me; it is a piece of fine vellum, about eighteen inches long, and an inch and quarter broad. It is divided into four unequal compartments; the letters are very well formed, but written with many apices, after the manner of the German Jews. In the first compartment is written the portion taken from Exodus 13:2-10; in the second, Exodus 13:11-16; in the third, Deuteronomy 6:4-9; in the fourth, Deuteronomy 11:13-21, as before related. This had originally served for the hand or arm. These passages seem to be chosen in vindication of the use of the phylactery itself, as the reader may see on consulting them at large. Bind them for a SIGN upon thy HAND; and for FRONTLETS between thy EYES; write them upon the POSTS of thy HOUSE and upon thy GATES; all which commands the Jews take in the most literal sense. To acquire the reputation of extraordinary sanctity they wore the fringes of their garments of an uncommon length. Moses had commanded them, Numbers 15:38, 39, to put fringes to the borders of their garments, that when they looked upon even these distinct threads they might remember, not only the law in general but also the very minutiæ or smaller parts of all the precepts, rites, and ceremonies belonging to it. As those hypocrites (for such our Lord proves them to be) were destitute of all the life and power of religion within, they endeavoured to supply its place with phylacteries and fringes without. The same principles distinguish hypocrites every where, and multitudes of them may be found among those termed Christians as well as among the Jews. It is probably to this institution relative to the phylactery that the words, Revelation 14:1, allude: And I looked, and, lo, a hundred and forty-four thousand having his Father’s name written on their foreheads. “That is,” says Mr. Ainsworth, “as a sign of the profession of God’s law; for that which in the Gospel is called his NAME, (Matthew 12:21,) in the prophets is called his LAW, (Isaiah 42:4).” So again antichrist exacts the obedience to his precepts by a mark on men’s right hands or on their foreheads, Revelation 13:16.

Verse 9. Upon thy hand, between thine eyes — Proverbial expressions, denoting that these things were never to be out of their minds. The Jews, however, understood this literally, and hence the use of phylacteries among them, pieces of parchment inscribed with sentences of their law, which they bound upon their left hand, and placed upon their foreheads between their eyes.

Ver. 9. A sign—upon thy hand. The Jews were in general provided with tephilim, or double phylacteries, made curiously of leather, vellum, &c; four portions of the law and prayers were written on them. On the use of phylacteries, Dr. Lightfoot quotes Rabbi Joshua. “He who will assume the yoke of the kingdom of heaven, let him wash his hands, rehearse the texts, and say his prayers; for this is the complete yoke of the kingdom of heaven.” It is added, and very coarsely, “A man has need to recite his phylacteries every evening, to fright away evil spirits.” Jerus. Berocoth, fol.

2. These teachers were but a blind sort of guides; nevertheless the precept of Moses, to have the law written on gates and houses was certainly wise and good, in times so dark and depraved.

9, 10. Moses here repeats to Israel the ordinance concerning the feast of unleavened bread. See notes on Exodus 12:8, 15-20. A sign unto thee upon thine hand, and for a memorial between thine eyes — In verse sixteen it is said for frontlets between thine eyes — That is, This command shall ever be before thee, in thy sight, and in the sight of all men, like the bracelet clasped upon the hand, or the fillet bound about the forehead. The law of Jehovah is to be the perpetual ornament and adornment of Israel. Thus is it to be kept in thy mouth, the constant theme of thought and word. In later and degenerate days, when the law had died out of the heart of Israel, a literal and carnal interpretation was given to this command, and portions of this chapter and of Deuteronomy vi were written out on strips of parchment which were bound by leathern thongs upon the forehead and arm. These were the phylacteries; see illustration in note on Matthew 23:5. Thus, as has often been the case, punctilious obedience to the letter of the law totally annulled its spirit.

9, 10. Moses here repeats to Israel the ordinance concerning the feast of unleavened bread. See notes on Exodus 12:8, 15-20. A sign unto thee upon thine hand, and for a memorial between thine eyes — In verse sixteen it is said for frontlets between thine eyes — That is, This command shall ever be before thee, in thy sight, and in the sight of all men, like the bracelet clasped upon the hand, or the fillet bound about the forehead. The law of Jehovah is to be the perpetual ornament and adornment of Israel. Thus is it to be kept in thy mouth, the constant theme of thought and word. In later and degenerate days, when the law had died out of the heart of Israel, a literal and carnal interpretation was given to this command, and portions of this chapter and of Deuteronomy vi were written out on strips of parchment which were bound by leathern thongs upon the forehead and arm. These were the phylacteries; see illustration in note on Matthew 23:5. Thus, as has often been the case, punctilious obedience to the letter of the law totally annulled its spirit.

11-16. Moses here repeats to Israel the law of the firstborn, given to him in verses 1, 2. As in the instance just given, there is here not a mere repetition, but an amplification and enforcement. The ass is mentioned as a representative of unclean animals, which could not be offered in sacrifice. This law for the redemption of an unclean by a clean animal was a temporary arrangement, while as yet the priesthood had not been ordained; but after the consecration of the Levites there was a fixed price of redemption. Leviticus 27:27. The ransom of the firstborn of man was afterwards fixed at five shekels, the tribe of Levi being taken for the service of the sanctuary instead of the firstborn of the other eleven tribes, man for man, and then the over-plus of the firstborns being ransomed at this rate. Numbers 3:44-48.

Verse 12. Every firstling of a beast shall be the Lord’s — That is, every firstling male of a clean beast, as of the cow, sheep, or goat kind, was to be offered in sacrifice; and the blood being sprinkled, and the fat burned on the altar, the flesh of them was to be given to the priests, Numbers 18:17, 18.

11-16. Moses here repeats to Israel the law of the firstborn, given to him in verses 1, 2. As in the instance just given, there is here not a mere repetition, but an amplification and enforcement. The ass is mentioned as a representative of unclean animals, which could not be offered in sacrifice. This law for the redemption of an unclean by a clean animal was a temporary arrangement, while as yet the priesthood had not been ordained; but after the consecration of the Levites there was a fixed price of redemption. Leviticus 27:27. The ransom of the firstborn of man was afterwards fixed at five shekels, the tribe of Levi being taken for the service of the sanctuary instead of the firstborn of the other eleven tribes, man for man, and then the over-plus of the firstborns being ransomed at this rate. Numbers 3:44-48.

V. 13. Thou shalt redeem-The price of the redemption was fixed by the law.

Verse 13. Every firstling of an ass thou shalt redeem with a lamb] Or a kid, as in the margin. In Numbers 18:15, it is said: “The first-born of man shalt thou surely redeem; and the firstling of an unclean beast shalt thou redeem.” Hence we may infer that ass is put here for any unclean beast, or for unclean beasts in general. The lamb was to be given to the Lord, that is, to his priest, Numbers 18:8, 15. And then the owner of the ass might use it for his own service, which without this redemption he could not do; see Deuteronomy 15:19.

The first-born of man-shalt thou redeem.] This was done by giving to the priests five standard shekels, or shekels of the sanctuary, every shekel weighing twenty gerahs. What the gerah was, See Clarke on “Genesis 20:16”. And for the shekel, See Clarke on “Genesis 20:16”. It may be necessary to observe here that the Hebrew doctors teach, that if a father had neglected or refused thus to redeem his first-born, the son himself was obliged to do it when he came of age. As this redeeming of the first-born was instituted in consequence of sparing the first-born of the Israelites, when the first-born both of man and beast among the Egyptians was destroyed, on this ground all the first-born were the Lord’s, and should have been employed in his service; but he permitted the first-born of a useful unclean animal to be redeemed by a clean animal of much less value. And he chose the tribe of Levi in place of all the first-born of the tribes in general; and the five shekels were ordered to be paid in lieu of such first-born sons as were liable to serve in the sanctuary, and the money was applied to the support of the priests and Levites. See this subject at large in Numbers 3:12, 13, 41, 43, 45, 47-51.

Verse 13. Every firstling of an ass thou shalt redeem with a lamb — Or kid, Exodus 12:3; and the same is to be understood of all unclean beasts in general, see Numbers 18:15. The ass seems to be particularly mentioned, because those animals were more numerous among them than other beasts of burden. If a man had not a lamb, he was to give the price of one. This lamb was to be given to the Lord; that is, to his priest.

11-16. Moses here repeats to Israel the law of the firstborn, given to him in verses 1, 2. As in the instance just given, there is here not a mere repetition, but an amplification and enforcement. The ass is mentioned as a representative of unclean animals, which could not be offered in sacrifice. This law for the redemption of an unclean by a clean animal was a temporary arrangement, while as yet the priesthood had not been ordained; but after the consecration of the Levites there was a fixed price of redemption. Leviticus 27:27. The ransom of the firstborn of man was afterwards fixed at five shekels, the tribe of Levi being taken for the service of the sanctuary instead of the firstborn of the other eleven tribes, man for man, and then the over-plus of the firstborns being ransomed at this rate. Numbers 3:44-48.

11-16. Moses here repeats to Israel the law of the firstborn, given to him in verses 1, 2. As in the instance just given, there is here not a mere repetition, but an amplification and enforcement. The ass is mentioned as a representative of unclean animals, which could not be offered in sacrifice. This law for the redemption of an unclean by a clean animal was a temporary arrangement, while as yet the priesthood had not been ordained; but after the consecration of the Levites there was a fixed price of redemption. Leviticus 27:27. The ransom of the firstborn of man was afterwards fixed at five shekels, the tribe of Levi being taken for the service of the sanctuary instead of the firstborn of the other eleven tribes, man for man, and then the over-plus of the firstborns being ransomed at this rate. Numbers 3:44-48.

11-16. Moses here repeats to Israel the law of the firstborn, given to him in verses 1, 2. As in the instance just given, there is here not a mere repetition, but an amplification and enforcement. The ass is mentioned as a representative of unclean animals, which could not be offered in sacrifice. This law for the redemption of an unclean by a clean animal was a temporary arrangement, while as yet the priesthood had not been ordained; but after the consecration of the Levites there was a fixed price of redemption. Leviticus 27:27. The ransom of the firstborn of man was afterwards fixed at five shekels, the tribe of Levi being taken for the service of the sanctuary instead of the firstborn of the other eleven tribes, man for man, and then the over-plus of the firstborns being ransomed at this rate. Numbers 3:44-48.

V. 16. For frontlets between thine eyes-As conspicuous as any thing fixt to thy forehead, or between thine eyes.

Verse 16. It shall be for a token, &c.] See Clarke’s note on “Exodus 13:9”.

Verse 16. For frontlets between thine eyes — As conspicuous as any thing fixed to thy forehead, or between thine eyes. That is, they were constantly to retain such a sense of their deliverance as if they had it before their eyes.

11-16. Moses here repeats to Israel the law of the firstborn, given to him in verses 1, 2. As in the instance just given, there is here not a mere repetition, but an amplification and enforcement. The ass is mentioned as a representative of unclean animals, which could not be offered in sacrifice. This law for the redemption of an unclean by a clean animal was a temporary arrangement, while as yet the priesthood had not been ordained; but after the consecration of the Levites there was a fixed price of redemption. Leviticus 27:27. The ransom of the firstborn of man was afterwards fixed at five shekels, the tribe of Levi being taken for the service of the sanctuary instead of the firstborn of the other eleven tribes, man for man, and then the over-plus of the firstborns being ransomed at this rate. Numbers 3:44-48.

Verse 17. God led them not through the way of the land of the Philistines, &c.] Had the Israelites been obliged to commence their journey to the promised land by a military campaign, there is little room to doubt that they would have been discouraged, have rebelled against Moses and Aaron, and have returned back to Egypt. Their long slavery had so degraded their minds that they were incapable of any great or noble exertions; and it is only on the ground of this mental degradation, the infallible consequence of slavery, that we can account for their many dastardly acts, murmurings, and repinings after their escape from Egypt. The reader is requested to bear this in mind, as it will serve to elucidate several circumstances in the ensuing history. Besides, the Israelites were in all probability unarmed, and totally unequipped for battle, encumbered with their flocks, and certain culinary utensils. which they were obliged to carry with them in the wilderness to provide them with bread, &c.

MARCH FROM SUCCOTH TO ETHAM, 17-22.

17, 18. God led them not through the way of the land of the Philistines — The direct route to Palestine was northeast, by way of Pelusium and Gaza, along the Mediterranean coast, through the great maritime plain where dwelt the Philistines, whose warlike character we learn from the monuments of Rameses III., as well as from the Hebrew annals. By this route they started, as if to reach their destination in a few weeks’ journey, but suddenly “turned” southeasterly, for God led the people about, (made them turn,) by the way of the wilderness of the Red Sea — See Exodus 14:2. Harnessed — Equipped for march, marshalled in orderly array, not scattered like a mob of fugitives. Gesenius makes the word mean brave, eager for battle, and many of the old interpreters render, as in the margin, five in a rank, or five-fold — in five divisions. It is certain that afterwards we find the able-bodied men in five camps or battalions, (counting the Levites and the tabernacle as a division,) (Numbers 1, 2;) and they probably commenced their march in regular order, so as to protect the great train of women and children, flocks and herds. See diagram and notes on Numbers 2.

V. 18. There were many reasons why God led them through the way of the wilderness of the red sea. The Egyptians were to be drowned in the Red-sea, the Israelites were to be humbled, and proved in the wilderness. Deuteronomy 8:2. God had given it to Moses for a sign, Exodus 3:12, ye shall serve God in this mountain. They had again and again told Pharaoh that they must go three days journey into the wilderness to do sacrifice, and therefore it was requisite they should march that way, else they had justly been exclaimed against as dissemblers. Before they entered the lifts with their enemies, matters must be settled between them and their God; laws must be given, ordinances instituted, covenants sealed; and for the doing of this it was necessary they should retire into the solitudes of a wilderness, the only closet for such a crowd; the high road would be no proper place for these transactions. The reason why God did not lead them the nearest way, which would have brought them in a few days to the land of the Philistines, was because they were not yet fit for war, much less for war with the Philistines. Their spirits were broke with slavery; the Philistines were formidable enemies; it was convenient they should begin with the Amalekites, and be prepared for the wars of Canaan, by experiencing the difficulties of the wilderness. God is said to bring Israel out of Egypt as the eagle brings up her young ones, Deuteronomy 32:11, teaching them by degrees to fly. They went up harnessed-They went up by five in a rank, so some; in five squadrons, so others. They marched like an army with banners, which added much to strength and honour.

Verse 18. But God led the people about] Dr. Shaw has shown that there were two roads from Egypt to Canaan, one through the valleys of Jendilly, Rumeleah, and Baideah, bounded on each side by the mountains of the lower Thebais; the other lies higher, having the northern range of the mountains of Mocatee running parallel with it on the right hand, and the desert of the Egyptian Arabia, which lies all the way open to the land of the Philistines, to the left. See his account of these encampments at the end of Exodus. See Clarke note on “Exodus 40:38”.

Went up harnessed] חמשים chamushim. It is truly astonishing what a great variety of opinions are entertained relative to the meaning of this word. After having maturely considered all that I have met with on the subject, I think it probable that the word refers simply to that orderly or well arranged manner in which the Israelites commenced their journey from Egypt. For to arrange, array, or set in order, seems to be the ideal meaning of the word vmj chamash. As it was natural to expect that in such circumstances there must have been much hurry and confusion, the inspired writer particularly marks the contrary, to show that God had so disposed matters that the utmost regularity and order prevailed; and had it been otherwise, thousands of men, women, and children must have been trodden to death. Our margin has it by five in a rank; but had they marched only five abreast, supposing only one yard for each rank to move in, it would have required not less than sixty-eight miles for even the 600,000 to proceed on regularly in this way; for 600,000 divided by five gives 120,000 ranks of five each; and there being only 1,760 yards in a mile, the dividing 120,000 by 1,760 will give the number of miles such a column of people would take up, which by such an operation will be found to be something more than sixty-eight miles. But this the circumstances of the history will by no means admit.-Harmer. The simple meaning therefore appears to be that given above; and if the note on the concluding verse of the preceding chapter be considered, it may serve to place this explanation in a still clearer point of view.

Verse 18. There were various reasons why God led them through the way of the wilderness of the Red sea. The Egyptians were to be drowned in the Red sea, the Israelites were to be humbled and proved in the wilderness, Deuteronomy 8:2. God had given it to Moses for a sign, Exodus 3:12, Ye shall serve God in this mountain. They had again and again told Pharaoh that they must go three days’ journey into the wilderness to do sacrifice, and therefore it was requisite they should march that way, else they had justly been exclaimed against as dissemblers. Before they entered the lists with their enemies, matters must be settled between them and their God; laws must be given, ordinances instituted, covenants sealed; and for the doing of this it was necessary they should retire into the solitudes of a wilderness, the only closet for such a crowd; the high road would be no proper place for these transactions. The reason why God did not lead them the nearest way, which would have brought them in a few days to the land of the Philistines, was because they were not yet fit for war, much less for war with the Philistines. Their spirits were broken with slavery; the Philistines were formidable enemies; it was convenient they should begin with the Amalekites, and be prepared for the wars of Canaan, by experiencing the difficulties of the wilderness. God is said to bring Israel out of Egypt, as the eagle brings up her young ones, Deuteronomy 32:11, teaching them by degrees to fly. They went up harnessed — The original word for harnessed here is variously rendered: it comes from a root which signifies five, hence some render it five in a rank. The same word is rendered prepared for war, Joshua 1:14, and 4:12, 13. Targum, girded, harnessed. Vulg. armati, armed. So the Seventy, euzwnoi equipped, dieskuasmenoi prepared, furnished: thus in Joshua; but in this place of Exodus the Seventy render the word penth genea, the fifth generation, and translate the passage, In the fifth generation, the children of Israel went up out of the land of Egypt.

Ver. 18. Harnessed. The readings here vary. They went up armed—they went up five in a rank—they went up in the fifth generation. Some think that they were partially armed. There is nothing improbable in the idea; for in the subsequent part of the history we find them well equipped.

MARCH FROM SUCCOTH TO ETHAM, 17-22.

17, 18. God led them not through the way of the land of the Philistines — The direct route to Palestine was northeast, by way of Pelusium and Gaza, along the Mediterranean coast, through the great maritime plain where dwelt the Philistines, whose warlike character we learn from the monuments of Rameses III., as well as from the Hebrew annals. By this route they started, as if to reach their destination in a few weeks’ journey, but suddenly “turned” southeasterly, for God led the people about, (made them turn,) by the way of the wilderness of the Red Sea — See Exodus 14:2. Harnessed — Equipped for march, marshalled in orderly array, not scattered like a mob of fugitives. Gesenius makes the word mean brave, eager for battle, and many of the old interpreters render, as in the margin, five in a rank, or five-fold — in five divisions. It is certain that afterwards we find the able-bodied men in five camps or battalions, (counting the Levites and the tabernacle as a division,) (Numbers 1, 2;) and they probably commenced their march in regular order, so as to protect the great train of women and children, flocks and herds. See diagram and notes on Numbers 2.

Verse 19. Moses took the bones of Joseph] See Clarke note on “Genesis 50:25”. It is supposed that the Israelites carried with them the bones or remains of all the twelve sons of Jacob, each tribe taking care of the bones of its own patriarch, while Moses took care of the bones of Joseph. St. Stephen expressly says, Acts 7:15,16, that not only Jacob, but the fathers were carried from Egypt into Sychem; and this, as Calmet remarks, was the only opportunity that seems to have presented itself for doing this: and certainly the reason that rendered it proper to remove the bones of Joseph to the promised land, had equal weight in reference to those of the other patriarchs. See Clarke note on “Genesis 49:29”.

19. And Moses took the bones of Joseph — Joseph’s dying charge and Israel’s solemn vow, made more than a century before, (Genesis 50:24, 25,) are now sacredly remembered. His body had not been carried to the Land of Promise, like that of Jacob, nor buried in Egypt, like those of his brethren the fathers of the tribes, but, wrapped in its fragrant bandages, it waited the fulfilment of the patriarch’s prophecy, “God will surely visit you, and ye shall carry up my bones from hence.” Through all the years of their bondage the mummied form of their famous ancestor had been a perpetual prophecy and admonition. It ever held before their eyes the great promises made to Abraham, Isaac, and Jacob, and the sublime destiny that awaited Israel.

Only in Egypt would such a century-long “object-lesson” have been possible. The mummied form of the dead was there often kept for months, and sometimes for years, before final burial, in a closet made in the house for the purpose, with folding doors, and standing upon a sledge, so that it could be drawn to an altar where were offered “prayers for the dead.” It was this idolatrous superstition which Moses so expressly forbade, Leviticus 19:28 and 21:1. It was, however, deemed a calamity for the dead to remain thus unburied unless there were especial reasons, which the friends were careful to have made known, and thus the fact that so eminent a person as Joseph remained unburied would give rise to constant inquiry and explanation. (Wilkinson’s Ancient Egyptians, chap. 10.) How wonderfully adapted was this act of Joseph to ensure the resurrection of Israel’s life from the grave of Egyptian heathenism!

Verse 20. Encamped in Etham.] As for the reasons assigned on Exodus 13:17, God would not lead the Israelites by the way of the Philistines’ country, he directed them towards the wilderness of Shur, Exodus 15:22, upon the edge or extremity of which, next to Egypt, at the bottom of the Arabian Gulf, lay Etham, which is the second place of encampment mentioned. See the extracts from Dr. Shaw at the end of Exodus. See Clarke note on “Exodus 40:38”.

20. Etham, in the edge of the wilderness — The Wady et Tumey-lat, through which the Israelites commenced their march, leads to the ancient Bitter Lakes, (now a swampy basin, which, except at the inundation, is a dry, deep, white salt plain,) and runs southeast towards Suez. Along the western (or rather southwestern) margin of this basin the Israelites moved, and reached Etham, probably on its southern border, a place on the line where the cultivable land ends and the desert begins. Etham is an Egyptian word, meaning, according to Chabas, the house or temple of Atum, “the setting sun,” which was worshipped at Heliopolis. Du Bois Ayme identified Etham with Bir Suweis, “the well of Suez,” where are now two deep wells of brackish water. Robinson placed it farther east, near the present head of the Gulf. It must have been not far from what was then the head of the Gulf. Travellers generally agree with Du Bois Ayme, (Descr. de l’Egypte, 11,371,) that the Gulf of Suez once extended much farther north, probably about fifty miles, joining the Bitter Lakes. Etham in that event would be much north of the present Suez.

It is often assumed that the Israelites reached Succoth at the end of the first day, and Etham at the end of the second, but the narrative hardly warrants this. These were the “encampments,” but they may have halted more than a day at each, for the stations are nowhere said to have been a day’s march apart. When we consider the hurry and confusion of the start — the vast population — of at least two millions — which was moved, taking up one portion after another on the march; and the immense number of cattle, sheep, and goats which were gathered together — it is not probable that they moved ten miles a day, nor that they marched each day successively. Yet some have so laid out the route as to necessitate a march of from thirty to fifty miles for three successive days! Fourteen miles is a usual day’s march, and twenty-five miles a forced march, for a Prussian soldier in service, and here were women, and children, and cattle.

It seems probable that the Israelites followed about the line of the ancient Canal till they reached the Red Sea. When at Etham they were north of the Sea, and could from thence strike northeast direct to Palestine, or southeast along the east shore of the Sea to Sinai, by either route avoiding the Sea; but instead of being led on either of these courses, they were, to their surprise, commanded to “turn” down the west shore of the Sea, where they had Mount Attaka on the south and southwest, and the Sea on the east. Thus they appeared to Pharaoh to be “entangled in the land,” or, rather, bewildered, perplexed in their movements. Exodus 14:3.

V. 21. And the Lord went before them in a pillar-In the two first stages, it was enough that God directed Moses whither to march; he knew the country, and the road; but now they are come to the edge of the wilderness, they would have occasion for a guide, and a very good guide they had, infinitely wise, kind, and faithful, the Lord went up before them; The Shechinah or appearance of the divine Majesty, which was a precious manifestation of the eternal Word, who in the fulness of time was to be made flesh, and dwell among us. Christ was with the church in the wilderness, 1 Corinthians 10:9. What a satisfaction to Moses and the pious Israelites, to be sure that they were under a divine conduct? They need not fear missing their way who were thus led, nor being lost who were thus directed; they need not fear being benighted, who were thus illuminated, nor being robbed, who were thus protected. And they 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 confident that the Lord goes before them, as truly is he went before Israel in the wilderness, though not so sensibly. They had sensible effects of God’s going before them in this pillar. For, It led them the way in that vast howling wilderness, in which there was no road, no track, no way-marks through which they had no guides. When they marched, this pillar went before them, at the rate that they could follow, and appointed the place of their encampment, as infinite Wisdom saw fit; which eased them from care, and secured them from danger, both in moving, and in resting. It sheltered them from the heat by day, which at sometimes of the year was extreme: And it gave them light by night when they had occasion for it.

Verse 21. The Lord went before them] That by the LORD here is meant the Lord Jesus, we have the authority of St. Paul to believe, 1 Corinthians 10:9: it was he whose Spirit they tempted in the wilderness, for it was he who led them through the desert to the promised rest. Pillar of a cloud] This pillar or column, which appeared as a cloud by day, and a fire by night, was the symbol of the Divine presence. This was the Shechinah or Divine dwelling place, and was the continual proof of the presence and protection of GOD. It was necessary that they should have a guide to direct them through the wilderness, even had they taken the most direct road; and how much more so when they took a circuitous route not usually travelled, and of which they knew nothing but just as the luminous pillar pointed out the way! Besides, it is very likely that even Moses himself did not know the route which God had determined on, nor the places of encampment, till the pillar that went before them became stationary, and thus pointed out, not only the road, but the different places of rest. Whether there was more than one pillar is not clearly determined by the text. If there was but one it certainly assumed three different appearances, for the performance of THREE very important offices. 1. In the day-time, for the purpose of pointing out the way, a column or pillar of a cloud was all that was requisite. 2. At night, to prevent that confusion which must otherwise have taken place, the pillar of cloud became a pillar of fire, not to direct their journeyings, for they seldom travelled by night, but to give light to every part of the Israelitish camp. 3. In such a scorching, barren, thirsty desert, something farther was necessary than a light and a guide. Women, children, and comparatively infirm persons, exposed to the rays of such a burning sun, must have been destroyed if without a covering; hence we find that a cloud overshadowed them: and from what St. Paul observes, 1 Corinthians 10:1, 2, we are led to conclude that this covering cloud was composed of aqueous particles for the cooling of the atmosphere and refreshment of themselves and their cattle; for he represents the whole camp as being sprinkled or immersed in the humidity of its vapours, and expressly calls it a being under the cloud and being baptized in the cloud. To the circumstance of the cloud covering them, there are several references in Scripture. Thus: He spread a CLOUD for their COVERING; Psalm 105:39. And the Lord will create upon every dwelling place of Mount Zion, and upon her assemblies, A CLOUD and SMOKE BY DAY, and the shining of a FLAMING FIRE by night; for upon all the glory shall be a DEFENCE, (or COVERING,) Isaiah 4:5; which words contain the most manifest allusion to the threefold office of the cloud in the wilderness. See Numbers 9:16-18, &c.

Verse 21. And the Lord went before them in a pillar — In the first two stages, it was enough that God directed Moses whither to march; he knew the country, and the road; but now they are come to the edge of the wilderness, they would have occasion for a guide, and a very good guide they had, infinitely wise, kind, and faithful, the Lord went up before them; the shechinah, or appearance of the Divine Majesty, which was a previous manifestation of the eternal Word, who, in the fulness of time, was to be made flesh, and dwell among us. Christ was with the church in the wilderness, 1 Corinthians 10:9. What a satisfaction to Moses and the pious Israelites, to be sure that they were under a divine conduct! They need not fear missing their way who were thus led, nor being lost who were thus directed; they need not fear being benighted who were thus illuminated, nor being robbed who were thus protected. And they 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 confident that the Lord goes before them, as truly as he went before Israel in the wilderness, though not so sensibly. They had sensible effects of God’s going before them in this pillar. For, it led them the way in that vast howling wilderness, in which there was no road, no track, no way-marks, through which they had no guides. When they marched, this pillar went before them, at the rate that they could follow, and appointed the place of their encampment, as infinite Wisdom saw fit; which eased them from care, and secured them from danger, both in moving, and in resting. It sheltered them from the heat by day, which at some times of the year was extreme, and it gave them light by night when they had occasion for it.

Ver. 21. A pillar of cloud. According to the Jews, God never acts except by angels; yet here it is said, the Lord went before them. The cloud shone with light on all the camp of Israel, and ascended in elevation to the clouds. So Psalm 57:10, 11. “Thy truth is great unto the clouds. Be thou exalted, oh God, above the heavens; let thy glory be above all the earth.” It was therefore a shadow from the excessive heat of the sun. Yet its chief abode was over the tabernacle; when it rested there, the people rested, and when it was taken up, the people moved forward. Exodus 40:36. The cloud was also a defence, the people “rested under the cloud of the Most High.” Psalm 91:1. In a word, it was their guide in the desert, and it never forsook the ark of JEHOVAH’S strength. In all these views the glorious and encouraging cloud of the Lord’s presence was a luminous figure of Christ’s dwelling with his church. “The Word was made flesh, and dwelt amongst us.” John 1:14. Among the heathen writers, whenever they speak of the apparition of the gods, they generally clothe them with a cloud, or seat them on a rainbow or the Iris. See Numbers 9:15. Irim de cœlo misit Saturnia Juno.

ÆN. 5:606. — See Iliad 14:214.

21. And the Lord (JEHOVAH) went before them — Here now, at Etham, as they enter the wilderness, JEHOVAH himself takes command of the host, and all their marches are supernaturally directed for forty years. Large caravans and armies were often guided in desert marches by a fire elevated in the van. An oft-quoted instance is that of the great army of Alexander, as related by Curtius: — “When he wished to move the camp he gave the signal by a trumpet, the sound of which was often not well heard because of the rising tumult. He therefore erected a pole over the imperial tent which could be everywhere seen, from which the signal could appear to all at the same time. A fire was seen there by night and a smoke by day.” (CURTIUS, De Gest. Alex. Mag., 5:2, 7.) This on a small scale well illustrates what Jehovah now did for Israel. This vast host of at least two millions must often have been spread over several square miles, over the desert plains, up the mountain slopes, and along the wadies, or water courses, in search of pasturage, and they needed some signal that could be seen from far, and this was furnished by the lofty pillar of cloud and of fire. This seems to have been a fire within a cloudy envelope, shining brightly through it in the darkness, and giving it the appearance, in the sunshine, of a lofty column of light smoke or vapour. It rested afterwards upon the tabernacle, the fire then appearing as the SHEKINAH, (dwelling-place of Jehovah,) and it regulated by its movements all the marches of Israel. Exodus 40:34-38.

As at the burning bramble Jehovah revealed himself to Moses by fire, so now by the same symbol he reveals himself to all Israel; a symbol suited to a people whose mission it was to teach the nations the real nature of God. Fire reveals power without form — power the most intense that we know, familiar yet mysterious. Considered as the source of both light and heat, it is an essential of life, genial and gladdening, yet the very emblem of terror and destruction; while at the same time it is the most expressive symbol of perfect purity. Thus the power and the wrath, the holiness and the mercy, of the formless, ever-living Jehovah, are all blended in this emblem. And what more perfect symbol is there of pure spirit, and of that Power whence all other powers spring, than that element or force which is all other material forces in disguise, and into which they all are resolvable?

V. 22. He took not away the pillar of the cloud,-No not when they seemed to have less occasion for it: it never left them ‘till it brought them to the borders of Canaan. It was a cloud which the wind could not scatter. There was something spiritual in this pillar of cloud and fire.

1. The children of Israel were baptized unto Moses in this cloud, 1 Corinthians 10:2. By coming under this cloud they signified their putting themselves under the conduct and command of Moses. Protection draws allegiance; this cloud was the badge of God’s protection, and so became the bond of their allegiance. Thus they were initiated, and admitted under that government, now when they were entering upon the wilderness.

2. And it signifies the special conduct and protection which the church of Christ is under in this world.

Verse 22. He took not away the pillar of the cloud] Neither Jews nor Gentiles are agreed how long the cloud continued with the Israelites. It is very probable that it first visited them at Succoth, if it did not accompany them from Rameses; and that it continued with them till they came to the river Jordan, to pass over opposite to Jericho, for after that it appears that the ark alone was their guide, as it always marched at their head. See Joshua 3:10-11, &c. But others think that it went no farther with them than Mount Hor, and never appeared after the death of Aaron. We may safely assert that while it was indispensably necessary it continued with them, when it was not so it was removed. But it is worthy of remark that the ark of the covenant became its substitute. While a miracle was necessary, a miracle was granted; when that was no longer necessary, then the testimony of the Lord deposited in the ark was deemed sufficient by Him who cannot err. So, under the Gospel dispensation, miracles were necessary at its first promulgation; but after that the canon of Scripture was completed, the new covenant having been made, ratified by the blood of the Lamb, and published by the Holy Spirit, then God withdrew generally those outward signs, leaving his word for a continual testimony, and sealing it on the souls of believers by the Spirit of truth.

It is also worthy of remark that the ancient heathen writers represent their gods, in their pretended manifestations to men, as always encompassed with a cloud; Homer and Virgil abound with examples of this kind: and is it not very probable that they borrowed this, as they did many other things in their mythologic theology, from the tradition of Jehovah guiding his people through the desert by means of the cloud, in and by which he repeatedly manifested himself?

1. EXTRAORDINARY manifestations and interpositions of providence and grace should be held in continual remembrance. We are liable to forget the hole of the pit whence we were digged, and the rock whence we were hewn. Prudence and piety will institute their anniversaries, that the merciful dealings of the Lord may never be forgotten. The passover and the feast of unleavened bread, by an annual commemoration, became standing proofs to the children of Israel of the Divine origin of their religion; and are supporting pillars of it to the present day. For when a fact is reported to have taken place, and certain rites or ceremonies have been instituted in order to commemorate it, which rites or ceremonies continue to be observed through succeeding ages, then the fact itself, no matter how remote the period of its occurrence may have been, has the utmost proofs of authenticity that it is possible for any fact to have; and such as every person pretending to reason and judgment is obliged to receive. On this ground the Mosaic religion, and the facts recorded in it, are indubitably proved; and the Christian religion and its facts, being commemorated in the same way, particularly by baptism and the Lord’s Supper, stand on such a foundation of moral certainty as no other records in the universe can possibly boast. Reader, praise God for his ordinances; they are not only means of grace to thy soul, but standing irrefragable proofs of the truth of that religion which thou hast received as from HIM.

2. A serious public profession of the religion of Christ has in all ages of the Church been considered not only highly becoming, but indispensably necessary to salvation. He who consistently confesses Christ before men shall be confessed by him before God and his angels. A Jew wore his phylacteries on his forehead, on his hands, and round his garments, that he might have reverence in the sight of the heathen; he gloried in his law, and he exulted that Abraham was his father. Christian! with a zeal not less becoming, and more consistently supported, let the words of thy mouth, the acts of thy hands, and all thy goings, show that thou belongest unto God; that thou hast taken his Spirit for the guide of thy heart, his word for the rule of thy life, his people for thy companions, his heaven for thy inheritance, and himself for the portion of thy soul. And see that thou hold fast the truth, and that thou hold it in righteousness.

3. How merciful is God in the dispensations of his providence! He permits none to be tried above what he is able to bear, and he proportions the burden to the back that is to bear it. He led not the Israelites by the way of the Philistines, lest, seeing war, they should repent and be discouraged. Young converts are generally saved from severe spiritual conflicts and heavy temptations till they have acquired a habit of believing, are disciplined in the school of Christ, and instructed in the nature of the path in which they go, and the difficulties they may expect to find in it. They are informed that such things may take place, they are thus armed for the battle, and when trials do come they are not taken by surprise. God, the most merciful and kind God, “tempers even the blast to the shorn lamb.” Trust in him therefore with all thy heart, and never lean to thy own understanding.

4. The providence and goodness of God are equally observable in the pillar of cloud and the pillar of fire. The former was the proof of his providential kindness by day; the latter, by night. Thus he adjusts the assistance of his grace and Spirit to the exigencies of his creatures, giving at some times, when peculiar trials require it, more particular manifestations of his mercy and goodness; but at all times, such evidences of his approbation as are sufficient to satisfy a pious faithful heart. It is true the pillar of fire was more observable in the night, because of the general darkness, than the pillar of cloud was by day; yet the latter was as convincing and as evident a proof of his presence, approbation, and protection as the former. It is the duty and interest of every sound believer in Christ to have the witness of God’s Spirit in his soul at all times, that his spirit and ways please his Maker; but in seasons of peculiar difficulty he may expect the more sensible manifestations of God’s goodness. A good man is a temple of the Holy Spirit; but he who has an unholy heart, and who lives an unrighteous life, though he may have an orthodox creed, is a hold of unclean spirits, and an abomination in the sight of the Lord. Reader, let not these observations be fruitless to thee. God gives thee his word and his Spirit, obey this word that thou grieve not this Spirit. The following figurative saying of a Jewish rabbin is worthy of regard: “God addresses Israel and says, My son, I give thee my lamp, give me thy lamp. If thou keep my lamp, I will keep thy lamp; but if thou quench my lamp, I will extinguish thy lamp:” i.e., I give thee my word and Spirit, give me thy heart and soul. If thou carefully attend to my word, and grieve not my Spirit. I will preserve thy soul alive; but if thou rebel against my word, and quench my Spirit, then thy light shall be put out, and thy soul’s blessedness extinguished in everlasting darkness.

EXODUS

Verse 22. He took not away the pillar of the cloud — No, not when they seemed to have less occasion for it: it never left them until it brought them to the borders of Canaan. It was a cloud which the wind could not scatter. There was something spiritual in this pillar of cloud and fire. 1st, The children of Israel were baptized unto Moses in this cloud, 1 Corinthians 10:2. By coming under this cloud they signified their putting themselves under the conduct and command of Moses. Protection draws allegiance; this cloud was the badge of God’s protection, and so became the bond of their allegiance. Thus they were initiated, and admitted under that government, now when they were entering upon the wilderness. 2d, And it signifies the special conduct and protection which the church of Christ is under in this world.

MARCH FROM SUCCOTH TO ETHAM, 17-22.

17, 18. God led them not through the way of the land of the Philistines — The direct route to Palestine was northeast, by way of Pelusium and Gaza, along the Mediterranean coast, through the great maritime plain where dwelt the Philistines, whose warlike character we learn from the monuments of Rameses III., as well as from the Hebrew annals. By this route they started, as if to reach their destination in a few weeks’ journey, but suddenly “turned” southeasterly, for God led the people about, (made them turn,) by the way of the wilderness of the Red Sea — See Exodus 14:2. Harnessed — Equipped for march, marshalled in orderly array, not scattered like a mob of fugitives. Gesenius makes the word mean brave, eager for battle, and many of the old interpreters render, as in the margin, five in a rank, or five-fold — in five divisions. It is certain that afterwards we find the able-bodied men in five camps or battalions, (counting the Levites and the tabernacle as a division,) (Numbers 1, 2;) and they probably commenced their march in regular order, so as to protect the great train of women and children, flocks and herds. See diagram and notes on Numbers 2.