Preacher S Completehomileticalcommentary Exodus (Ch.1 10 (Various Authors)

《Preacher’s CompleteHomileticalCommentary–Exodus (Ch.1~10》(Various Authors)

Commentator

The Preacher's Complete Homiletical Commentary, by Joseph Exell, William Jones, George Barlow, W. Frank Scott, and others, was published in 37 volumes as a sermon preparation and study resource. It is a commentary "written by preachers for preachers" and offers thousands of pages of:

• Detailed illustrations suitable for devotional study and preaching
• Extensive helps in application of Scripture for the listener and reader
• Suggestive and explanatory comments on verses
• Theological outlines of passages
• Expository notes
• Sketches and relevant quotes
• Brief critical notes on chapters

Although originally purposed as a minister's preparation tool, the Preacher's Complete Homiletical Commentary is also a fine personal study supplement.

00 Introduction

The Preacher's Complete Homiletic

COMMENTARY

ON THE SECOND BOOK OF MOSES CALLED

Exodus

By the REV. JOSEPH S. EXELL, M.A.

Author of the Commentaries on Genesis and the Psalms

New York

FUNK & WAGNALLS COMPANY

LONDON AND TORONTO

1892

THE PREACHER'S

COMPLETE HOMILETIC

COMMENTARY

ON THE BOOKS OF THE BIBLE

WITH CRITICAL AND EXPLANATORY NOTES, INDEXES, ETC., BY VARIOUS AUTHORS

HOMILETIC COMMENTARY

ON

EXODUS

Introduction and Preface

EXODUS is a Greek word applied to the Second Book of the Pentateuch by the SEVENTY, on account of the chief event which it records (Exodus—the going out or departure from Egypt). It continues the history of Genesis, and is connected with it by the conjunction and. In one book we have Biography, in the other History. In one we have the fortunes of a family, in the other its growth into a nation. One is the promise, the other the fulfilment. This nation is chosen to be the depository of God's will, to preserve His worship pure amid idolatrous peoples. Eternal truths lost to the world, or buried beneath the customs of men, were to be revived—illustrated by fresh facts—set forth in a written law and a visible polity. These truths are most important: belong not merely to one nation, but concern the welfare of mankind. This book asserts the supremacy of Jehovah over the gods of the heathen, demands the freedom of Israel from Egyptian tyranny, and inaugurates a new era by miraculous signs and wonders. It asserts the prerogatives of God as Creator of the universe, Arbiter of nations, and Redeemer of His people. Deliverance from Egypt is a type of moral deliverance from sin Israel's exodus and wanderings prefigure our life and entrance into rest. In the manna and the smitten rock we learn our moral need, and are pointed to Christ, the provision for that need. These things were our examples (types), happened unto them for ensamples (typically), and were written for our admonition (1Co ) In this light we seek to expound this book; to refrain from unnecessary criticism, and to economise space as much as possible. It embraces the period from the death of Joseph to the rearing of the Tabernacle; chiefly comprises two parts—the Historical, Exodus 1-11, and the Legislative, chap. 12 to 31. We have striven to make our homiletics as brief and suggestive as possible. In their preparation we have consulted the best writers on the Book of Exodus, especially are we indebted for many of our comments on the verses to a work of considerable antiquity by the Rev. George Hughes. Our aim has been to help the reader in the application of Eternal Truth to the moral life of man.

01 Chapter 1

Verses 1-6

ISRAEL OPPRESSED IN EGYPT

CRITICAL NOTES.—

Exo . With Jacob.] These words are strongly emphatic in the orig. "WITH JACOB EACH MAN AND HIS HOUSE came in." Thus at a single stroke—the whole story of the aged patriarch's coming down into Egypt is recalled: thus at once does "Exodus" strike its roots into "Genesis."

Exo . For Joseph] This is obscure. A more exact rendering makes all clear: "But (so waw freq. when w. an emph. nominative, as here) JOSEPH had already come into Egypt." A mark of exactness: "Count him in the seventy; but remember HE had come before.

MAIN HOMILETICS OF THE PARAGRAPH.—Exo

GOD'S KNOWLEDGE OF MAN'S DOMESTIC LIFE

I. He knows the Children of the Family. "Reuben, Simeon." He knows the peculiarity of their mental life—of their moral character—of their disposition—no matter how large the Family. He knows the friendly relations, or otherwise, that exist between the members of the home, and the intentions of each. This thought ought to subdue all discord—inspire fervent sympathy—and lead the family to purity of life.

II. He watches the journeyings of the Family. "Which came into Egypt." The Family may be called to journey in search of commercial employment—in search of health—pleasure—or to enhance the interests of divine truth—in all such wanderings every member is noted by God, who recognises their place of settlement. We should not journey into "Egypt" without an indication of the divine will. All family changes should be under the instruction of heaven. This insures—safety—protection—development—though sometimes discipline. Such was the case with this family, they were shielded while in Egypt, they multiplied under disadvantageous circumstances, they were prepared by sorrow for their important future.

III. He marks the Death of the Family. "And Joseph died and all his brethren." Not one member passes from the family circle without the divine knowledge. God permits it—and ordains it to be a means of good to those remaining. This should hush the voice of complaint. God knows all about our home-life—a consolation in trial.

SUGGESTIVE COMMENTS ON THE VERSES

Exo . Family life is at the basis of all history and religious progress.

Family life has frequently to pass through continued discipline to prepare it to exercise a holy influence upon the nation, and to make it a channel for the divine purpose:—This discipline is 1 Painful—Taskmasters.

2. Deceptive—the King.

3. Accumulative—Taskmasters—then the Midwives—lastly the River.

4. Harmonious—all tended to one end.

5. Completive—their freedom.

A life can sometimes be compressed into a name.

Men gather permanent record from an incidental connection with the progress of the Church.

Relationship to the Church, at certain crises of its history has given immortality to many names that otherwise would have been lost in obscurity.

Some names are omitted in this history that their silence may lend emphasis to these spoken.

The small and feeble beginnings of the Church. An old man on a journey, changing his place of residence, surrounded by his kindred:—

1. A pathetic sight—leaving old associations—the scene of old and happy memories—going into a strange country.

2. Unusual—it is not often that we see old men leaving a place in which they have spent a life-time—they like to end their days amid familiar scenes and companions.

Exo . "For Joseph was in Egypt already." This sentence contains a volume of history. Why was he in Egypt already?—

1. Because it was the refuge from the folly of an over-indulgent parent. Jacob would have spoiled Joseph—would have pampered him—weakened his moral energies—therefore God sent him into Egypt—a better school for his moral education.

2. Because of the deception of jealous brothers.

3. In order that he might welcome the Church shortly to come there.

4. Because of the kindly providence of God. The providence that sent Joseph to Egypt was kindly:—(i.) Because it elevated his social position. (ii.) It taught his brethren the guilt of deception. (iii.) It saved a nation from the horrors of famine. (iv.) It taught a king the divine philosophy of a dream. (v.) It placed a godly life in the midst of a wicked court. (vi.) It ultimately brought Jacob's family to unity, peace, and prosperity.

Thus Joseph in Egypt was the punishment of parental indulgence, the victim of a brother's hatred, the child of a merciful providence, the Ruler of a vast Empire.

There may be wrapped up in the history of one absent member of your family circle the fortune of a kingdom, and the sequel of your early life.

God generally sends a Joseph into Egypt to mitigate the force of all our trials.

Exo .

I. Death removes the most useful men. "Joseph."

1. He had instructed his brethren.

2. He had enriched his father.

3. He had saved his nation.

4. He had taught the world an eternal lesson—Yet he died.

II. Death removes the largest families. "All his brethren."

III. Death removes the proudest nations. "Pharaoh."

1. Pitiable.

2. Irremediable.

3. Admonitory.

THE DEATH OF A WHOLE FAMILY.—

I. It was a very large family. There were twelve sons. Of the largest family that gladdens the house, or that mingles in social intercourse, each member must go the way of all the earth.

II. It was a very diversified family. "Joseph and all his brethren" are words few and easily recorded; but each one of those twelve had a history distinct from any other, experiences unlike, and many altogether unknown to his brother:—

1. They were diversified in their sympathies.

2. They were diversified in their social position.

III. It was a very tried family. Every family has its own sorrows. Tried:—

1. By bereavement—Rachel dies.

2. By discord amongst the brothers.

3. By a grievous famine.

IV. A very influential family. In addition to the influence, beneficial as it was vast, which Joseph wielded over Egypt, each of the twelve sons of Jacob was the source—the head—of one of the twelve tribes. These tribes have been the great religious teachers of the race, the priests and the prophets of humanity, the people especially chosen by God to reveal Himself—to foretell the Messiah—to be the ancestors of His own Son.

V. A very religiously privileged family. The instructions of Jacob. We have here in their death:—

1. A rebuke to family pride.

2. A warning against seeking satisfaction in family joys.

3. A lesson as to the right use of family relationships.

4. A reason for expecting family meetings after death. [Homilist.]

Families pass away—independent of domestic love and care. Nations pass away—independent of legal constitution or military prowess.

Generations pass away—independent of their number, wealth, or genius.

This generation is but the new spring rising from the winter of the past.

Joseph died—God deprives the Church of her comfort and stay:

1. That she may gain the power of self-reliance.

2. That she may shew her ability to be independent of all human instrumentalities.

3. That she may move into the exigencies of the future.

Men die; the Church progresses: God is eternal.

Sometimes the new generation is not equal in moral character to the old—the new king knew not Joseph.

ILLUSTRATIONS

Exo . As trees growing in the wood are known—some by difference of their trunks, and some by the properties of their branches, leaves, flowers, and fruits; but this knowledge is had of them only whilst they stand, grow, and are not consumed; for if they be committed to the fire, and are turned into ashes, they cannot be known. It is impossible that, when the ashes of divers kinds of trees are mingled together, the tall pine tree should be discerned from the great oak, or the mighty poplar from a low shrub, or any one tree from another: even so men, whilst they live in the wood of this world, are known—some by the stock of their ancestors, some by the flourishing leaves of their words and eloquence, some in the flowers of beauty, and some in the shrub of honesty, many by their savage ignorance, and some by their kindness; but when death doth bring them into dust, and hath mixed all together, then their ashes cannot be known—then there is no difference between the mighty princes of the world and the poor souls that are not accounted of [Candray].

Verses 7-12

CRITICAL NOTES.—

Exo . Pithom] P. = "a narrow place:" a city of Lower Egypt, situated on the eastern bank of the Nile: Gr. Patoumos (Gosenius). Raamses] Prob. = "son of the sun:" "should be looked for at the site of the modern Belbeis, called Pelusium in old time: day's journey N.E. of Cairo, on the Syro-Egyptian road. As the name R. appears as a royal name, the city and province may have been called from it" (Frst).

MAIN HOMILETICS OF THE PARAGRAPH.—Exo

I. That a large population is of great advantage to a nation.

1. It gives an impulse to civilisation. The larger the number of people in a nation the greater likelihood of genius—business tact—invention—authorship—competition—and therefore of a complete civilisation.

2. It augments the force of the national prowess. A large population will be able to supply a large army. It will hold in terror the enemy.

3. It invests the nation with importance in the estimation of surrounding kingdoms.

II. That a large population sometimes excites the suspicion and envy of neighbouring kings. (Exo .)

1. He was jealous of the numerical growth of Israel.

2. He was suspicious of what might befall his country in future exigencies.

III. That this suspicion frequently leads kings to practise the most abject slavery. (Exo .)

1. It was cunning. He first got the Israelites to promise heavy rents—which they were unable to pay—this brought them into servitude—had some appearance of fairness on his part.

2. It was unjust. What right had this new king to interfere with the rapid growth of the Israelites, and still less to make it the occasion of their bondage. He should have rejoiced in their joy. A tyrant is insensible to any prosperity but his own.

3. It was painful. They had to pay heavy tribute—they were harshly treated. Slavery always occasions pain—mental, if no other—especially to those who have once enjoyed the happiness of freedom.

4. It was apparently productive of gain. "And they built for Pharoah treasure cities, Pithon and Raamses." But what the Egyptians and their king gained in public buildings—they lost in sensitiveness of conscience—in force of manhood—in worth of character. No man can keep slaves without weakening the sensibilities of his moral nature—which are far more valuable than any property attained through the serfs. Slavery involves a loss of all that is noble in human nature—it leads to murder. (Exo .)

IV. That slavery is an incompetent method of conquest. (Exo .)

1. Because it does not gain the sympathy of the people it conquers.

2. Because it arouses the indignation of those who are subject to its cruelties. What would be the feelings of the Israelites as day by day they were made to build the treasure cities of Pharoah?—they would curse his very reign. Such treatment would offend their reason—affront their humanity—excite their passion—such people would be dangerous subjects to any ruler. It would have been a wiser policy to have made them his friends.

3. It does not save a Ruler from the calamity he seeks to avert. The slavery of the Israelites did not hinder their numerical increase—it alienated the sympathies of the increasing nation—and prepared the way for all the conflicts of the future history.

We may take this passage in a symbolical sense

AS SHEWING THE INCREASE OF THE CHURCH

I. Notwithstanding the removal of its chief officer. (Exo ) Joseph was dead—his example would be gone—his authority in the nation would be no longer on the side of Israel. Many will go to church when the chief Ruler of the nation does, who would never go otherwise; religion is fashionable then. His influence would be gone. His counsel would be inaccessible. To-day the church loses its chief officers, but it still grows.

II. Notwithstanding the decade of the generation. (Exo .) The generation contemporary with Joseph was dead. A vast army of human beings had marched into the grave, yet Israel grew. So to-day men die, but the Church, by making new converts, multiplies her progeny to an almost incredible extent.

III. Notwithstanding the persecution to which it was subjected. (Exo .) Israel was severely persecuted—was reduced to slavery. Kings have tried to reduce the Church—the truth—the Bible—the pulpit—the religious press to bondage—but the fiercer their despotism, the more savage their atrocities—the firmer and stronger has the Church become. The Church can never be put down by force. The Infinite Power is on her side. This is more than all that can be against her.

IV. Notwithstanding the artifices by which it was sought to be betrayed. (Exo ; Exo 1:22.) The king tried to get the midwives to kill, at the birth, all the male children of the Israelites. Ultimately, an edict was passed that they were to be cast into the river. Both failed. So the Church has been in danger of losing many of its members through the treachery of the outside world, and through the daring cruelty of meddlesome men. Still it grows. May it soon fill the world, as the Israelites did Egypt.… All Church increase is from God—not from men—not from means.… God has promised to multiply the Church.