Exodus 15

— Sing ye to the Lord.] Or rather, “Let us sing unto the Lord, &c.” thus repeating the burden of Moses’s thanksgiving, according to the reading of the ancient versions, in the first person plural, “Let us &c.” which is most suitable to the occasion. Dr. Hales. If gratitude is due from man to man, how much more from man to his Maker! If gratitude, when exerted towards one another, naturally produces a very pleasing sensation in the mind of a grateful man; it exalts the soul into rapture, when it is employed on this great object of gratitude, on this beneficent Being, who has given us every thing we already possess, and from whom we expect every thing we yet hope for. Most of the works of the pagan poets were either direct hymns to their deities, or tended indirectly to the celebration of their respective attributes and perfections, though with a mixture of much impertinence and absurdity. The Jews, who before the time of Christianity were the only people who had the knowledge of the true God, have set the Christian world an example how they ought to employ this Divine talent of which I am speaking. As that nation produced men of great genius, without considering them as inspired writers, they have transmitted to us many hymns and Divine odes, which excel those that are delivered down to us by the ancient Greeks and Romans in the poetry, as much as in the subject to which it was consecrated. Addison.

— there he made for them a statute &c.] This seems to signify, that for their better government God now gave them a few rules to be observed for the present, till He should more fully declare His will at mount Sinai; and “proved them,” or began to make trial of their obedience, whether they would observe these laws or not. Bp. Patrick.

The passage should rather be translated, “he made for him a statute and an ordinance;” which agrees also with the 26th verse, “If thou wilt diligently hearken &c.” We meet in the Scriptures with many instances of God’s appointing persons, who applied to Him for favours, to do some act as a proof of their submission and obedience. Jacob was ordered to use peeled rods, Gen. xxx; Naaman to wash in the river Jordan, 2 Kings v. And in Exod. xvi, the Israelites were proved in this manner: they were ordered to gather of the manna a certain rate every day, that God might “prove them, whether they would walk in His law or no.” Thus was Moses here proved: he was ordered to put a bough into the water; a thing in itself insignificant; but by doing it he testified his readiness to observe any injunction, which God should think fit to give him. Shackford.

— palm trees:] The palm, says Plutarch, loves water; and Pliny says, it loves to drink through the whole year. The Son of Sirach says, “I was exalted like a palm tree in Engadid,” Ecclus. xxiv. 14, which was a very watery spot, and therefore fit for gardens. Script, illustr.

Chap. XVI. ver. 1. — on the fifteenth day &c.] Just a month from their first setting out from Rameses. It seems, therefore, they stayed some time at Elim, where was plenty of water and shade. Bp. Patrick.

— when we sat by the flesh pots, &c.] It is not probable that they had plenty of food and “bread to the full,” when they were slaves, and under cruel hardships; but they untruly magnify their former condition, that they might represent the present to be more miserable than it really was. Bp. Patrick.

Exodus 15:2

2. — whole congregation] Including the elders with the rest; at chap. xv. 24, “the people” only are mentioned. Bp. Patrick. Had we been left ignorant of the corruption of human nature, the conduct of the Israelites, during the long course of their history, would have been inexplicable, if not incredible. Bp. Tomlins.

The other meeting was of some few malcontents, perhaps those strangers, who sought their own protection under the wing of Israel; this was of the whole troop. Not that none were free: Caleb, Joshua, Moses, Aaron, Miriam were not yet tainted. Usually God measures the state of any church or country by the most; the greater part carries both the name and the censure. Sins are so much greater, as they are more universal; so far is evil from being extenuated by the multitude of the guilty, that nothing can more aggravate. With men, commonness may plead for favour; with God, it pleads for judgment. The leprosy of the whole body is more loathsome than that of a part. Bp. Hall.

3. — Would to God we had died by the hand of the Lord? And by whose hand would they die, if they perished by famine? God carried them forth; God restrained his creatures from them; and while they are ready to die thus, they cry, “O that we had died by the hand of the Lord!” It is the folly of men, that in immediate judgments they can see God’s hand, not in those, whose second causes are sensible; whereas God holds himself equally interested in all, challenging that there is no evil in the city, but from Him. See Amos iii. 6. It is but one hand, and many instruments, that God strikes us with. It is our want of faith, that in

God promiseth bread from heaven.

land of Egypt, when we sat by the flesh pots, and when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.

Exodus 15:4

4. — I will rain bread from heaven &c.] The Scripture gives to manna the name of “angels’ food,” and “bread from heaven;” whether it would insinuate to us, that the angels sent and prepared this food, or that angels themselves, if they had need of food, could not have any more agreeable than manna, Ps. lxxviii. 35; John vi. 31. At this very day manna falls in several places: in Arabia, in Poland, in Calabria, in mount Libanus, and elsewhere. The most common and the most famous is that of Arabia, which is a kind of condensed honey, found in the summer time on the leaves of trees, on herbs, on the rocks, or the sand of Arabia Petrea. It is of the same figure as Moses describes. Several modern writers think, that the manna of the Israelites was like that now found in Arabia; and that the miracle did not consist in producing a new substance, but in the exact and constant manner, in which it was dispensed by Providence, and in the quantity of it that fell daily, for so long a time. It certainly had miraculous qualities not found in common manna, and which probably subsisted only while the Israelites were fed with it. Calmet.

— a certain rate every day.] This bread was given to them day by day, to signify to them and to us our dependence upon God every day of our life. “Give us this day our daily bread.” Bp. Wilson.

He that gave an omer to each, could have given an epkah; as easily could he have rained down enough for a month, or a year, at once, as for a day. God delights to have us live in a continual dependence upon His pro-

vidence, and each day renew the acts of our faith and thankfulness. Bp. Hall.

— that I may prove them.] Try whether they will be obedient to My commands, when I let them want nothing to support and encourage them in My service. Not as if God was ignorant, but that He might make it appear plainly to themselves and others what they were. Bp. Patrick.

Exodus 15:6

6. — right hand.] This word is frequently used to express the height of power, exerted in the preservation of good men, or the destruction of the bad. Bp. Patrick. The right hand being the instrument, by which a man effects what he has in his power, hence it is attributed to God, when His power is celebrated. Bp. Kidder. See the note on Gen. vi. 6.

Exodus 15:7

7. — what are we.] We, Moses and Aaron, are merely His instruments and agents; and therefore your murmurings against us are in effect against Him. Dr. Wells.

Exodus 15:8

8. — your murmurings are not against us.] Not only against us, which would have been a smaller offence, but against the Lord. It is the manner of the Scripture phrase to express by a negative that which is of inferior moment and consideration, Matt. ix. 13; xii. 7; 1 Sam. viii. 7; John xii. 44. Bp. Kidder.

Temporal blessings are no certain signs of God’s favour. He grants the manna and the quails to the Israelites, in answer, not to their prayers, but to their murmurings. The true, they stood in need of daily food, but they wanted faith and patience more. This righteousness they neither hungered nor thirsted after. Wherefore though God sent them meat enough for their bodies, yet, as the Psalmist speaks, “He sent leanness withal into their souls:” that is, He withheld His grace, because not asked for, nor desired. Thus worldly-minded men have often their wish granted, but not “for their wealth.” What they count their blessing is often their curse, and a real misfortune. But if we “seek first the kingdom of God, and his righteousness,” as our Lord advises us to do, Matt. vi. 33, or make wisdom our choice, as Solomon did, all other necessaries shall be added unto us. But if we give the preference to worldly things, the things of heaven and real goods shall be taken away. How foolish then is such a choice! how unprofitable the gain! Wogan.

Exodus 15:11

11. — among the gods [.] Among those that are called gods in heaven and in earth, 1 Cor. viii. 5. Dr. Wells. Or, “the mighty ones,” as in the margin. Bps. Patrick and Kidder. — fearful in praises.] Who shouldest be praised with fear and reverence: who canst never sufficiently be praised. Bp. Patrick.

Exodus 15:13

13. — unto thy holy habitation.] Towards thy holy settlement. Dr. Hales. The country, where God Himself, speaking after the manner of men, intended to have a settlement. Bp. Patrick.

Exodus 15:14

14. — Palestina.] The whole of the promised land appears to have been called Palestine at this time; probably from “Palesthan,” signifying “Shepherd land” in the Sanscrit language, which is a dialect of the ancient Syriack. Dr. Hales.

Exodus 15:17

17. — mountain of thine inheritance.] Mount Moriah or Sion; where Moses seems to have foreseen, by the spirit of prophecy, that God would fix His habitation. Bp. Patrick. The sanctuary being certainly to be built, be afraid: sorrow shall take hold on the inhabitants of Palestina.

Exodus 15:20

20. — Miriam the prophetess.] So called from having the gift of composing hymns in praise of the Divine Majesty; or from having received some revelation from God for the direction of His people. Dr. Wells, Bp. Patrick. — took a timbrel in her hand.] So the manner was in aftertimes, when they prophesied, 1 Sam. x. 5, 6; 2 Kings iii. 15; and when they sang hymns, Psal. xxxiii. 2; lvii. 7, 8; and upon any occasion of great rejoicing, Judg. xi. 34; 1 Sam. xviii. 6. Hence we may learn how ancient musick was in the service of God: this way of praising Him being practised before the institution of the Mossical Law. Bp. Patrick. The timbrel or tabret was a drum, with bells appended to it, carried in the hand and beat with the fingers. It is still used in Syria; and has of late become popular among ourselves in the tambourine. Fragments to Calmet. — and with dances.] The Eastern dances are extemporaneous, if I may be indulged in the expression, as well as their songs. The great lady leads the dance, and is followed by a troop of young girls, who imitate her steps, and, if she sings, make up the chorus. The steps are varied according to the pleasure of her who leads, but always in exact time. This may give us a different apprehension, from what we should otherwise form, of the description of Miriam. Harmer.

Exodus 15:21

21. — Miriam answered them.] Miriam and the wo- Before CHRIST 1491. c Deut. 2. 25. Josh. 2. 9. The people want water. The waters at Marah sweetened.

Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.

Exodus 15:22

22. — wilderness of Shur.] Or of Etham, Numb. xxxiii. 8. Shur was a part of Etham. Bp. Patrick.

The great sandy desert of Shur, which divides Egypt from Palestine, stretching from the Mediterranean sea to the head of the Red sea, at both sides of the latter assumes the name of “Etham.” Thus the third station of the Israelites is called “Etham, in the edge of the wilderness,” Exod. xiii. 20. And after passing the Red sea, they entered “the wilderness of Shur,” Exod. xv. 22. But near their landing-place on the eastern coast, Niebuhr marks a mountain to the northeast, called “Etti,” evidently from “Etham.”

This mountain forms the southern termination of the great ridge of mountains, now called “Jebel Te,” which runs in a northeasterly direction, stretching along the eastern coast of the Dead sea, or Asphaltick lake, towards the head of the Elanitick, or eastern gulph of the Red sea: forming the western boundary of Arahis Petrea, and called us Scripture indiscriminately mount “Hor,” and mount “Seir,” because it was conquered from the original inhabitants, “the Horites,” Gen. xiv. 6; by Esau and his family, Gen. xxxvi. 20, 21; whose eldest son was “Seir.” Dr. Hales.

Exodus 15:23

23. — called Marah.] Afterwards so called from the bitterness or brackishness of its waters. Bp. Patrick. Most travellers attest, that there are several fountains of bitter water not far from the Red sea. Stackhouse. In a space of 315 miles over part of this wilderness, Mr.

Irwin found only four springs of water. In another space of 118 miles he found only two springs, at one of which the water was brackish, and at the other unwholesome. Harmer. We may probably fix the Marah of Scripture at Corondel: there is a small rill of water, which, unless it be diluted by the dews and rains, still continues to be brackish. Dr. Shaw.

Exodus 15:24

24. — the people murmured against Moses.] It is the hard condition of authority, that when the people fare well, they applaud themselves; when ill, they repine against their governours. Who can hope to be free, if Moses escape not? Never any prince so merited of a people. He exposed himself to the assaults of Pharaoh’s tyranny: he brought them from a bondage worse than death: his rod divided the sea, and gave life to them, death to their pursuers. Who would not have thought these men so indebted to Moses, that no dearth could have opened their mouths, or raised their hands against him? Yet now the first occasion of want makes them rebel. No benefit can stop the mouth of impatience: if our present desire be not gratified, former favours are either forgotten or despised. But no marvel if we deal so with men, when God receives the same measure from us. One year of famine, one summer of pestilence, one month of unseasonable weather, makes us overlook all the blessings of God, and murmur more at the sense of our evil, than praise Him for our varieties of good. He makes an ill use of God’s mercies, who hath not learned to be content with His corrections. Bp. Hall.

Exodus 15:25

25. And he cried unto the Lord:] Moses took that course which the Israelites should have done, and did not. They cried not more frequently to him, than he to God. He knew to whom to look for redress of all complaints: even to Him, who alone can give us comfort in affliction, who alone can make the bitter waters sweet. Bp. Hall.

— and the Lord shewed him a tree.] It is a question, whether these bitter waters were sweetened by the miraculous power of God, or by the natural property of the tree, to which God directed Moses. Most probably it is to be attributed to the former. Stackhouse. Niebuhr, when upon the spot, where this miracle was performed, inquired after wood capable of producing such an effect; but could gain no information of any. The water of these parts continues so bad to this day, and is so much in want of improvement, that had the discovery of a wood, possessing such a corrective quality, been communicated to Moses, it could hardly have been lost. Calmet’s Dictionary. The Arahs call a shrub or tree, not unlike our hawthorn, either in form or flower, by the name of “El-vah.” It was with this wood, they say, Moses sweetened the waters of Marah. Bruce.

The hand of faith never knocked at heaven in vain: no sooner hath Moses showed his grievance, than God shows him the remedy: yet an unlikely one, that it might be miraculous. He that made the waters, could have given them any savour: the same hand that created them, might have immediately changed them. But

The twelve wells at Elim. CHAP. XV, XVI. The Israelites murmur against Moses. Bethes CHRIST 1491. he made for them a statute and an ordinance, and there he proved them.

Exodus 15:27

27. — they came to Elim.] In remarking the several stations of the Israelites from the Red sea to mount Sinai, we must observe that Moses does not set down every place where they encamped, as in Numb. xxxiii, but only those where something remarkable occurred. Elim, where they now encamped, was esteemed a pleasant and fruitful place, at least in comparison of the desert and barren parts about it. Dr. Wells, Stackhouse. Trees in the desert are a very extraordinary sight: we met with only five as we passed through it, in seven days and a half; these were situated near wells. Plaisted’s Journey to Aleppo.

— twelve wells] I saw no more than nine of the twelve wells that are mentioned by Moses; the other three being filled up by those drifts of sand which are common in Arabia. Yet this loss is amply made up by the great increase of the palm trees; the seventy having propagated themselves into more than two thousand.

bread from heaven. 11 Quails are sent, 14 and manna. 16 The ordering of manna. 25 It was not to be found on the Sabbath. 32 An omer of it is preserved.

Bethes CHRIST 1491.

AND they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt.