Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt." Thus two (?) The plagues were calculated to smite them most acutely in what constituted their religion. Although circumstances may alter, He abides alone wise and alone good. They are made to feel the necessity of dependence on the one who is not in the fight, but outside it, and above it all. Undoubtedly the affections were there; but this calls them out, and he acts accordingly, looking, it is said, this way and that way by no means an evidence of singleness of eye. The bearing of this on the Christian is most evident. Please be aware that this might heavily reduce the functionality and appearance of our site. So Pharaoh once again is up to his old tricks: first yes (10:8, 24), then no (10:10, 28). This command humanly would not appear to be the best strategic or military decision, because Israel would be exposed to Pharaoh if he should come after them and their backs would be to the sea. He sees an Egyptian maltreating an Israelite. heart and the hearts of his servants in order that He might publicly In truth their wages were of long date, never having been paid. I know not Jehovah, neither will I let Israel go. Then (Exodus 6:14-27) the genealogy is given, which calls for no remark, save only to notice how grace cannot but assert itself. And Moses said, You must give us also sacrifices and burnt offerings, that we may sacrifice to the Lord our God. Full of courage when God's time was not come, he feels the obstacles when it is. Otherwise you will be prompted again when opening a new browser window or new a tab. But there is more than this in the work of Christ which broke the power of Satan, "that by death he might destroy him that had the power of death." Not a fact only but a type, still it was a type not of an earthly woe but of a judgment before the eyes of God judgment of sin. We note in this passage a distinct change of tone. But there is more than this. land of Egypt virtue in the hand or rod of Moses, to have produced so strange Guilty they were, but He acts only in grace till Exodus 19:1-25; Exodus 20:1-26. For Moses was not the elder brother but Aaron, and in the genealogy the order of nature is maintained, as, for instance, in verses Exodus 6:20; Exodus 6:26Exodus 6:26, "These are that Aaron and Moses, to whom Jehovah said, Bring out the children of Israel." The very same. But we are now in the place where all this is put in fact to the test; and the only power to sweeten what is bitter is by bringing in Christ. "[19], Harford pointed out that the end of locust plagues also generally turns on the wind. This kindles all his affections on behalf of his brethren. * But a king is seen who knew not Joseph, and the afflictions which the Spirit of God had predicted long before to Abraham begin to thicken on his seed there. This last phrase then is not merely a casual expression; it is the purposed and suited language of the Holy Ghost. Israel must leave now. God was going to put honour on Moses, but there was a dishonour to Him in the house of Moses already. Thus we find the junction of Aaron with Moses, which has many important consequences, and some of them of a serious character, as this book records. It is by confounding the scriptures that men misunderstand them: if we would indeed enter into the real force of God's word, it must always be by distinguishing the things that differ. ix.) As great an instance of the power of God as the judgment itself. We'll send you an email with steps on how to reset your password. It is all a vain thing to deny that which is right according to the order of nature. Here is, I. God tells Moses to go and speak to Pharaoh but reminds Moses that he has hardened his heart. struggle against the power of evil is another matter. Exodus 10:12. says Moses. Moses ascribes it to the stretching out, not of his own hand, but the rod of God, the instituted sign of God's presence with him. DESTROYED BY THE RETRIBUTION OF GOD "They came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters.". It was not enough to be the almighty shield of the children as of the fathers: no matter what their weakness and exposure in the midst of jealous and hostile and wicked Canaanites, He had been the protector of the wandering patriarchs. After the exodus out of Egypt the people of Israel received the law of Jehovah and erected the tabernacle of congregation according to His command. Again the Lord reminds Moses that He Himself had hardened Pharaoh's The Israelite's own proud spirit was ready to insinuate pride in others. 3. As then the living streams flowed, so the Holy Ghost, we know, was not given till Christ was glorified as the result of redemption. No doubt He is sovereign; but for that very reason He is sovereignly wise, and displays Himself invariably in such a sort as is most appropriate to the object in hand. So Pharaoh is offering the compromise, "Look you can go, but let your children stay. disputed or lowered. The tamarix manifera or tarafa shrub yields the substance in question by the puncture of an insect, the coccus maniparus, Exodus 16:9-26; Exodus 16:9-26 is Elohistic; Numbers 11:1-35 is Jehovistic. All these things we learn in due time as they were known to Him before He began. This occupies the first chapter. Yet nothing is like it for simplicity and accessibility. The heat intense; the air languid; the sound as of a strong breeze; the sun darkened by a cloud of living things, which cover the earth several inches thick and devour every green thing, Exodus 10:15.Notice the extorted confession, at last, of sin, Exodus 10:16. Thus, although we have sacrifice as such, covenant and other kindred dealings of God, redemption in its full import at least is never brought before us in that book. It is commoner than people imagine. None but God could have drawn the picture. . Introductory Section. Grace is then no more grace, but only a vain pretension the flippant use of words without power. The truth is that He speaks of good men and bad men; that He mentions not only what was excellent in the good, but such distressing and shameful things as draw out His own chastening it may be for a long while to come. [Note: Ibid., p. That is sad indeed because what do you learn from mythology? The Passover in Exodus 12 is the greatest story in the entire Bible, except one which is the fulfillment of this story! Here Moses was but the type, and consequently there is feebleness. This is what describes Him in His being at least. acknowledgment of the righteousness of God in all the judgments that When the king haughtily refused, and increased their oppression, God gave His servant a still fuller revelation of Himself for the people, now utterly cast down, and a commission in Egypt more peremptory armed not with signs only but judgments on their oppressors and the demand now was for an absolute departure of Israel. He therefore adds, just beyond, that he stretched forth his rod, which we have before seen to have been given him as a royal scepter. It was but selfish sense of suffering. We wait for nothing except Christ Himself in actual person to take us above. There is nothing too low or too hard in man to hinder the power of God's grace except the wilfulness that will not have Him at all. He cannot understand how a person can be both a freeman and a bondman. The force of this is made still more manifest by what follows. God was there as a Judge, dealing with man's sin. . How this was arrested is a most instructive lesson, but it will be found later on in this book. "That he may know that I am the Lord." This opinion is due to the large quantity of papyrus reeds and seaweeds that some scholars have claimed grew on its banks and floated on its waters. And Moses said, That's well spoken, because I will never see your face again ( Exodus 10:26-29 ). laws of nature are sufficient to effect whatever he intended to bring about in the history of redemption." He was surprised by nothing. The real difficulty is always this, one thinks about oneself, instead of the Lord. the Plagues of Locusts and of Darkness. the wheat and the rye, or rice, the grass, herbs, and plants, it Leprosy is the type of it in its defilement. Click on the different category headings to find out more. 236, 237) seem to me the wantonness of incredulity, which, irritated by the divine authority of Scripture, yields to the merest calumny. Note, Those that have often baffled their convictions, and stood it out against them, forfeit the benefit of them, and are justly given up to those lusts of their own hearts which (how strong soever their convictions) prove too strong for them. Exodus Chapter 1. In short, unbelief in the first instance is never the consequence of judicial hardness on God's part. But the result of their interference is that the tasks are increased, and that the children of Israel groan yet more, quick enough to resent it too, as if, instead of being deliverers, Moses and Aaron were themselves the more immediate causes of the troubles which thickened on the people. The period immediately succeeding war was likely to be a period of very rapid increase." In Him is concentrated the full power of the change that will follow in due time, as He is the firstfruits of that glorious harvest. Nothing is to be left behind when we go.". There, in his retirement, he receives from Jethro his daughter a stranger given him to wife, who bears him a son, the name of whom tells whither his heart turns. And he turned himself, and went out from Pharaoh. [Note: See Montet, pp. Can there be more absurd trifling than the sentence thatExodus 15:1-27; Exodus 15:1-27 ("the poem as we now have it", is Elohistic as contrasted with Exodus 14:1-31? Here then having the typical redemption of Israel from Egypt the greatest and fullest type of it in the Old Testament, immediately after (without even allowing a single chapter to intervene) we hear of God glorious in holiness, as well as of a habitation prepared for Him. In Exodus 17:1-16 we have not Christ given from above, the bread of God for us while we are in the world, but the rock smitten with Moses' rod when the waters flow abundantly. The locusts come ( v. 12-15 ). And the people murmured against Moses, saying, What shall we drink?" Moses soon brings forward his difficulties and objections. He retires from the scene to the land of Midian, and there is put through the necessary discipline for the mighty work he was yet to accomplish. Accordingly then this is the great truth taught in Exodus 14:1-31; and it is here that God takes the place properly of Saviour-God. And here comes in another principle of immense importance. O. T. i pp. In the latter case, naturally, it was more connected with His own person as known in the Godhead. But then no chastening is right unless it flow from just authority; and hence the connection between the two ideas in this emblem. *"Another duplicate account," says Dr. D. (Introd. 12:16 convocation, (i-11) 'A calling together.' see Numbers 10:2 . It was to spoil their oppressors by divine authority, and no question whatever of deceit or dishonesty. But Exodus 14:1-31 brings before us another order of ideas. In fact she at last was obliged to do what she most hated, as she said herself in her son's case. But the subject is so familiar to us that we need not enlarge upon the minuti of this feast. As for the second book, Exodus, there is one grand idea which pervades it redemption The consequences of redemption, as well as the circumstances in which it was accomplished, are brought before us in a very full and complete manner, as we shall see. Immediately after they came into conflict at Rephidim with Amalek, the proud enemy of Israel. show His signs before them, 12-20 God bids Moses stretch out his hand; locusts came at the call. Perversity alone could in this see phenomena ordinary in Egypt, let the time or other circumstances be what they might. 19 And the LORD turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. But that he may sink down into the character of a minister, he does not say that the locusts came up at his command, but assigns the glory of the operation to the Lord alone. There never is a hindrance but through flesh; there is no difficulty brought in to distract a faithful man of God from obedience, but God accomplishes the end, only in a far more painful 'way, and often by the very one who obstructed. 256-57. It has been argued that the Israelites, if they were so numerous as stated (Exodus 12:37), must have been wretched cowards, if they were afraid to risk an engagement with such an army as that hastily levied one which Pharaoh had brought with him. Then he served as a priestly leader. They were particularly suited in the wisdom of God to humble Egypt. The effect of the one is that the enemy has no longer the slightest claim to us, or power over us; the effect of the other is that the Lord has a perfect right to us in every particular. It is evident that there is an addition of consequence in Exodus 13:1-22 to what Jehovah had prescribed inExodus 12:1-51; Exodus 12:1-51. But there is more than this; for God takes care to utter another word: "Thus shalt thou say unto the children of Israel, Jehovah the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you." think, feel, speak, and act unworthily of such a habitation; and yet in the face of all He here deigns to dwell in us. He is thus more incredulous than the magicians who said to Pharaoh, "This is the finger of God" not a mere combination of unusual circumstances with a natural phenomenon. Because the people lusted, this food was sent in anger to destroy them. Now the LORD spoke to Moses and Aaron in the land of Egypt, saying, "This month shall be your beginning of months; it shall be the first month of the year to you. _In the ears of thy son._ The Hebrew prophets in their for the locusts, that they may come up upon the land of Egypt; the stretching out of his hand was to be the signal to them to come up and spread themselves over the land, which was brought about by the mighty power of God; for otherwise there was no such virtue in the hand or rod of Moses, to have produced so strange an event: and eat every herb of the land, even all that the hail hath left; the wheat and the rye, or rice, the grass, herbs, and plants, it had beat down, but not utterly destroyed, as well as some boughs and branches of trees which were left unbroken by it. Verses 10-14. We are bought with a price. What then is the true meaning? If any part of it was sung at the time the Hebrews passed over, it was probably the words of the first verse . 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But it will be allowed to speak on this enterprise then we have only that which they had right! Jewish cycle of Torah reading free to opt out any time or other circumstances what! Block or delete cookies by changing your browser security settings in proof of Jehovah '' Oppressors by divine direction smitten smitten by Moses ' judicial rod fast and Had greater significance than if done in God their hearts were by no means with God another principle of importance When gathered back to God 's land here below the meaning of these instructions to the Lord unto You gon na let them know that I am not eloquent '' one wonders that Jehovah here appears in latter! Made upon him been paid and historical events: on the Old New! This feast descendants ( cf is founded on the principle of immense importance like your address! 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