《The Pulpit Commentaries–Exodus (Vol. 1)》(Joseph S. Exell)

Contents and the Editors

One of the largest and best-selling homiletical commentary sets of its kind. Directed by editors Joseph Exell and Henry Donald Maurice Spence-Jones, The Pulpit Commentary drew from over 100 authors over a 30 year span to assemble this conservative and trustworthy homiletical commentary set. A favorite of pastors for nearly 100 years, The Pulpit Commentary offers you ideas and insight on "How to Preach It" throughout the entire Bible.

This in-depth commentary brings together three key elements for better preaching:

  • Exposition-with thorough verse-by-verse commentary of every verse in the Bible.
  • Homiletics-with the "framework" or the "big picture" of the text.
  • Homilies-with four to six sermons sample sermons from various authors.

In addition, this set also adds detailed information on biblical customs as well as historical and geographical information, and translations of key Hebrew and Greek words to help you add spice to your sermon.

All in all, The Pulpit Commentary has over 22,000 pages and 95,000 entries from a total of 23 volumes. The go-to commentary for any preacher or teacher of God's Word.
About the Editors

Rev. Joseph S. Exell, M.A., served as the Editor of Clerical World, The Homiletical Quarterly and the Monthly Interpreter. Exell was also the editor for several large commentary sets like The Men of the Bible, The Pulpit Commentary, Preacher's Homiletic Library and The Biblical Illustrator.

Henry Donald Maurice Spence-Jones was born in London on January 14, 1836. He was educated at Corpus Christi, Cambridge where he received his B.A. in 1864. He was ordered deacon in 1865 and ordained as a priest is the following year. He was professor of English literature and lecturer in Hebrew at St. David's College, Lampeter, Wales from 1865-1870. He was rector of St. Mary-de-Crypt with All Saints and St. Owen, Gloucester from 1870-1877 and principal of Gloucester Theological College 1875-1877. He became vicar and rural dean of St. Pancras, London 1877-1886, and honorary canon since 1875. He was select preacher at Cambridge in 1883,1887,1901, and 1905, and at Oxford in 1892 and 1903. In 1906 he was elected professor of ancient history in the Royal Academy. In theology he is a moderate evangelical. He also edited The Pulpit Commentary (48 vols., London, 1880-97) in collaboration with Rev. J. S. Exell, to which he himself contributed the section on Luke, 2 vols., 1889, and edited and translated the Didache 1885. He passed away in 1917 after authoring numerous individual titles.

00 Introduction

Introduction.

§ 1. TITLE AND CONTENTS.

THE Hebrew-speaking Jews have always designated the five books of the Pentateuch by their initial word or words; and, as they called the first book Bereshith, "In the Beginning," and the third Vay-yikra, "And he called," so they denominated the second Ve-eleh shemoth, "And these (are) the names." The title "Exodus" was first applied to the book by the Hellenistic, or Greek-speaking, Jews, who translated the Hebrew Bible into Greek at Alexandria in the third and second centuries B.C. Exodus ( ἐì<sup>ξοδος</sup>) means "departure" or "outgoing," and was selected as an appropriate name for a work which treats mainly of the departure of the Children of Israel out of the land of Egypt. The earliest Latin translation of the Old Testament, which was made from the Greek, retained the Greek title untranslated; and hence it passed into the Vulgate of Jerome, and into the languages of modern Europe.

While the departure of the Israelites out of Egypt, and the mode in which it was brought about, constitute the main subject of the book, and occupy its middle portion (chs. 2.-18.), two other subjects are also treated of, which form the prologue and the epilogue of the principal drama. The former of these — the subject-matter of ch. 1. — is the increase and growth of the Israelites — their development from a tribe into a nation. The latter, which in spiritual grandeur and importance holds a pre-eminent rank. is the adoption of Israel as God's peculiar people by the Law given and the Covenant entered into at Mount Sinai (chs. 19.- 40.). The contents are thus in part historical, in part legislative. Historically, the book contains the events of 360 years, which is the interval between the death of Joseph and the giving of the Law at Sinai. It embraces the formation of the people by a rapid increase, which may have been partly due to natural causes, but was also in some degree the result of God's blessing resting especially upon them; the alarm of the Egyptian monarch at their growing numbers; his plans for preventing their multiplication and the entire failure of those plans; the birth and education of Moses; his first unauthorised attempt to deliver his nation from oppression; his flight to the land of Midian, and Divine appointment to be the deliverer of his nation; his communications with the Egyptian king on the subject of the people's release; the ten successive plagues whereby the king's reluctance was ultimately overcome; the institution of the Passover, and the departure of the Israelites; Pharaoh's pursuit; the passage of the Red Sea and the destruction of the Egyptian host; the journey from the Red Sea to Sinai; the giving of the Decalogue and the acceptance of the "Book of the Covenant" by the people; the lapse into idolatry and its punishment (ch. 32.); the directions given for the construction of the Tabernacle, the freewill offerings made, and the execution of the work by Bezaleel and Aholiab (chs. 35. - 40:33); followed by the Divine occupation of the new construction, and the establishment, in connection with it, of signs whereby the further journeyings of the people were directed (Exodus 40:34-38). In its legislative aspect, the book occupies the unique position of being the very source and origin — fons et origo — alike of the moral and of the ceremonial law, containing in the Decalogue an inspired summary of the first principles of pure morality, and in the directions given with respect to the Passover (Exodus 12:1-50) and other feasts (Exodus 23:14-17), the redemption of the firstborn (Exodus 13:11-16), the materials and plan of the Tabernacle (Exodus 25:10-27.), the vestments of the priests and high-priest (ch. 28.), the method of their consecration (ch. 29.), and other similar matters, asserting and enforcing the necessity of a prescribed course of outward acts and forms for the sustentation of religious life in a community of beings' so constituted as men are in this world.

§ 2. DIVISIONS.

§ 3. UNITY OF THE WORK.

§ 4. MOSIAC AUTHORSHIP.

If then there is no obstacle arising out of the circumstances of the time when Moses lived, to hinder our regarding him as the author of Exodus, and if tradition is unanimous in assigning it to him, nothing remains but to ask what internal evidence the book itself offers upon the subject — does it support, or does it make against, the hypothesis of the Mosaic authorship?

This double knowledge of Egypt and of the Sinaitic peninsula, joined to the antique character of the work, seems to amount to a proof that the book of Exodus was written either by Moses or by one of those who accompanied him in his journey from the land of Goshen to the borders of Palestine. There was no period between the Exodus and the reign of Solomon when an Israelite — and the writer was certainly an Israelite — was likely to be familiar either with Egypt or with the Sinaitic peninsula, much less with both. There was little intercourse between the Hebrews and Egypt from the time of the passage of the Red Sea to that of Solomon's marriage with Pharaoh's daughter; and if occasionally during this period an Israelite went down into Egypt and sojourned there (1 Chronicles 4:18), it was a very unlikely thing that he should visit the region about Sinai, which lay above 150 miles out of his route. Add to this the dangers of the journey and the absence of any conceivable motive for it, and the conclusion seems almost certain that only one of those who, after being brought up among the Egyptians, traversed the "wilderness of the wanderings" on his way to Palestine, can have composed the existing record.

If then the style and diction of Exodus, combined with the knowledge which it exhibits both of Egypt and of the Sinaitic peninsula, indicate unmistakably for its author either Moses or one of the other leading Israelites of Moses' time, there cannot be any reasonable doubt towards which of the two theories the balance of the internal evidence inclines. It is simply inconceivable that one of those who looked up to Moses with the reverence and admiration that he must have inspired in his followers, could have produced the unflattering portraiture which Exodus presents to us of one of the very greatest of men. It is, on the other hand, readily conceivable, and completely in accordance with what experience teaches of the thoughts and words of great saints concerning themselves, that Moses should have given such a representation of himself. The internal evidence is thus in harmony with the external. Both alike point to Moses as the author of this Book and of those which follow.

§ 5. CHRONOLOGY.

With respect to St. Paul's estimate (Galatians 3:17), it would simply show that, in writing to Greek-speaking Jews, whose only Bible was the Septuagint version, he made use of that translation. It would not even prove his own opinion upon the point, since the chronological question is not pertinent to his argument, and, whatever he may have thought upon it, he would certainly not have obtruded upon his Galatlan disciples a wholly irrelevant discussion.

From the descent of Jacob into Egypt to the death of Joseph 71 years
From the death of Joseph to the birth of Moses 278 years
From the birth of Moses to his flight into Midian 40 years
From the flight of Moses into Midian to his return to Egypt 40 years
From the return of Moses to the Exodus 1 years

Total — 430 years

CIRCA b.c. / Egyptian HISTORY. / HEBREWHISTORY.
1900-1700 / Egypt under the Shepherd Kings Dynasty XVII. / Joseph in Egypt. His brethren join him. Commencement of the 430 years, about b.c. 1740.
1700 / Accession of Dynasty XVIII. / Joseph dies about b.c. 1670.
1400 / Accession of Dynasty XIX (Rameses I. first king).
1395 / Seti I. (great conqueror). / Rise of "king who knew not Joseph." Pithom and Rameses built
1385 / Rameses II. (associated) / Birth of Moses. Flight of Moses to Midian
1320 / Menephthah I / Moses returns from Midian
1305 / Seti II. (Seti-Menephthah) / The Exodus.
1300-1280 / Revolution in Egypt. Short reigns of Amon-meses and Siphthah. Period of anarchy
1280 / Accession of Dynasty XX. Set-Nekht
1276 / Rameses III. (conqueror) / The Israelites enter Canaan.
1255 / Rameses IV.

ON EARLY EGYPTIAN HISTORY AND CHRONOLOGY.

The admitted uncertainty of the proper mode of synchronising Egyptian with Biblical history makes it desirable to add in this place a few remarks on the main features of Egyptian chronology and history in the earlier times, that so the reader may be able to judge for himself between the various synchronistic theories which come under his notice, and form his own scheme, if that in the text does not satisfy him.

In the ensuing dynasty — the nineteenth — Egyptian art and literature culminated, while in arms there was a slight retrogression. Seti I. and Rameses II. erected the most magnificent of all Egyptian buildings. Seti was a conqueror, but Rameses was content to resist attack. Towards its close the dynasty showed signs Of weakness. Internal troubles broke out. The succession to the crown was disputed; and three or four short reigns were followed by a time of complete anarchy. The dynasty probably held the throne from about B.C. 1400 to B.C. 1280.

Under the twentieth dynasty a rapid decline set in. The second king, Rameses III., was a remarkable monarch, successful in his wars, and great in the arts of peace. But with him the glorious period of the Egyptian monarchy came to an end his successors rapidly degenerated, and for more than two centuries — until the time of Solomon — there was not the slightest sign of a revival. Architecture, art, literature — all pass under a cloud; abel, but for the dynastic lists and the excavated tombs of the kings, we might have supposed that some sudden calamity had engulfed and destroyed the Egyptian people.

It is agreed on all hands that the period within which the Israelites and their ancestors came into contact with Egypt prior to their settlement in Canaan fell within the space occupied in Egyptian history by the dynasties between the twelfth and the twentieth inclusively. Abraham's visit to Egypt is generally assigned to the period called above that of "the Old Empire," Joseph's residence to the "Middle Empire," the oppression of the Israelites and the Exodus to the "New Empire." The chief controversy raised is with respect to the Exodus, which some assign to the nineteenth, some to the eighteenth, some to a period anterior to the eighteenth dynasty. The materials at present existing seem insufficient to determine this controversy; and perhaps the unlearned reader will do best to follow the balance of authority, which certainly at present points to the nineteenth as the dynasty, and to Menephthah, son of Rameses II., as the king, under whom the "going forth" of the Israelites took place.

ON THE GEOGRAPHY OF THE EXODUS AND OF THE WANDERINGS AS FAR AS SINAI.

At Etham the Israelites were commanded to change their route. "Speak unto the children of Israel," said God to Moses, "that they turn and encamp before Pi-hahiroth, between Migdol and the sea, over against Baal-zephon" (Exodus 14:2). Dr. Brugsch believes that the "turn" was made to the left — that from Tel-Defneh the south-east course was changed to a north-east one, and a march made which brought the Israelites close to the Mediterranean Sea at the western extremity of Lake Serbonis. The distance to this point from Tel-Defneh, his Etham, is by the shortest route considerably over forty miles — yet Dr. Brugsch appears to regard this distance as accomplished in one day. Pi-hahiroth is described (Exodus 14:2) as "between Migdol and the sea," and as "over against Baal-zephon." Dr. Brugsch finds a Migdol some twenty miles from the western end of Lake Serbonis, to the south-west, and conjectures that Baal-zephon was a Phoenician settlement, situated at the modern Ras Kazeroun, the ancient Molls Casius. As this place is distant from his site for Pi-hahiroth some twenty-five miles in the opposite direction from Migdol, he regards the description of Exodus 14:2 as sufficiently answered, and even places the three sites accordingly. Almost all other expositors have felt that the three places must have been very near together — indeed, so near that the encampment beside Pi-hahiroth (Exodus 4:9) was regarded as "pitching before Migdol" (Numbers 33:7).

From the Molls Casius, his Baal-zephon, Dr. Brugsch, having conducted the Israelites across a tongue of land which does not exist, makes them enter the wilderness of Shur, and travel three days in a south-west direction to Marah, which he identifies with the "Bitter Lakes." It seems to have escaped him that the distance is one of at least seventy miles, which could not certainly have been accomplished under five days, and being through an arid desert would probably have taken six. tie also fails wholly to account for the extraordinary change of mind on the part of the Israelites, who, having marched out of Egypt thirty miles on the direct road to Palestine, suddenly turn round and go back to the very confines of Egypt, taking a line from Etham to Marah which must have measured at least 140 miles, when the two places (according to him) were not much above thirty miles apart.

There would seem, therefore, to be no reasonable doubt that Sinai and its wilderness have been identified, and that the Law was given from Ras Sufsafeh to the people of Israel assembled in the Wady of Er Rahah.

LITERATURE OF EXODUS.

The Book of Exodus is so closely connected with the remainder of the Pentateuch that it has but seldom, comparatively speaking, been made the subject of distinct and separate comment. The great bulk of those who have written upon it, have been either composers of "Introductions" to the whole of the Old Testament, like Eichhorn, Bertholdt, Carpzov, Havernick, Keil and Delitzsch, De Wette, Jahn, Herbst, Michaelis, Bleek, and Stahelin, or writers of commentaries on the entire Pentateuch, like Vater, Knobe1, Baumgarten, Marsh, Jahn (Aechtheit des Pentateuch), Hartmann, Fritzsche, Kalisch, and Bush. One English writer of repute, Graves, occupied somewhat narrower ground in his 'Lectures on the Last Four Books of the Pentateuch,' which in England was long reckoned among standard theological works. The volume devoted to Exodus by Kalisch, though part of a general commentary, stands on a somewhat peculiar footing, since it was written and published separately by one who viewed "Exodus" as "forming the centre of the Divine Revelation," and as being consequently "the most important volume which the human race possesses." As the comment of a Jew, a special interest attaches to this treatise, the author having certain advantages of intimate familiarity with the text and close acquaintance with Hebrew customs and ideas, which render his remarks deserving of attentive consideration.