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4 For this is a statute to Israel. To give the more effect to the preceding exhortation, it is here taught that this law or ordinance had been prescribed to God’s ancient people, for the purpose of ratifying the everlasting covenant. And as in covenants there is a mutual agreement between the parties, it is declared that this statute was given to Israel, and that God, in contracting, reserved this for himself, as a right to which he was justly entitled.

5 He set it for a testimony in Joseph. The Hebrew word עדוה, eduth, is by some derived from עדה, adah, which signifies to adorn; and they translate it the honor or ornament of Joseph. But it rather comes from the verb עוד, ud, to testify; and the scope of the passage requires that it should be translated a testimony or covenant. Farther, when Joseph is named in particular, there is a reference to the first original of the chosen people, when, after the death of Jacob, the twelve tribes were distinguished. As the sovereignty had not at that time come to the tribe of Judah, and as Reuben had fallen from his right of primogeniture, the posterity of Joseph justly had the pre-eminence, on account of the benefits which he had been instrumental in conferring; having been the father and nourisher of his brethren and of the whole nation. Moreover, the sacredness of the covenant is commended by a special appeal to the fact, that at the time when God stipulated that this honor should be yielded to him, he had purchased that people to himself; as if it had been said, The condition upon which the people were delivered was, that they should assemble together on the days appointed for renewing the remembrance of the grace which had been exercised towards them. The words when he went forth will apply equally to God and to the people. ⁴⁰⁶⁴⁰⁶     “When he went forth, etc.; i.e., When God went forth to destroy the first-born in all the land of Egypt, on account of which the passover was appointed.” — Walford. It is a common form of expression to speak of God as going forth before his people, as a shepherd goes before his flock, or as a general before his army. When it is said ABOVE the land of Egypt, some think there is an allusion to the situation of Judea, which was higher than that of Egypt; so that those who come out of Egypt to Judea ascend. But I understand the language as meaning simply, that the people, having God for their conductor, passed freely and without obstruction through the land of Egypt, the inhabitants having been so discouraged and dismayed as not to dare to make any opposition to their passage. ⁴⁰⁷⁴⁰⁷     “Going forth (על) over the land of Egypt seems to express dominion over it, which God exercised in bringing out the Israelites; and they were then in what may be called a state of superiority over the Egyptians, and went out with a high hand. Exodus 14:8; Numbers 33:3. And soon after that the law was given.” — Archbishop Secker The prophet enhances the blessing of their deliverance, when, speaking in the name of the whole people, he affirms that he had been rescued from profound barbarism: I heard a language which I understood not. ⁴⁰⁸⁴⁰⁸     The Septuagint, Syriac, Vulgate, and all the versions except the Chaldee, have the third person, “He heard a language which he understood not;” Doederlein reads, “I heard a voice which I understood not;” and retaining the first person, interprets the words as an abrupt exclamation of the Psalmist upon feeling himself suddenly influenced by a divine afflatus, and upon hearing an oracle addressed to him by God, which consisted of what immediately follows, from the 6th verse to the close of the psalm, and which is spoken in the person of God. This voice he heard, but he did not understand it; that is, he did not fully comprehend its design and import. Nothing is more disagreeable than to sojourn among a people with whom we can hold no communication by language, which is the chief bond of society. Language being, as it were, the image and mirror of the mind, those who cannot employ it in their mutual intercourse are no less strangers to one another than the wild beasts of the forest. When the Prophet Isaiah (Isaiah 33:19) intends to denounce a very dreadful punishment, he says, “Thou shalt see a fierce people, a people of a deeper speech than thou canst perceive; of a stammering tongue, that thou canst not understand.” Thus the people acknowledge that the benefit which God conferred was so much the more to be valued, because they were delivered from the Egyptians, with whose language they were unacquainted. ⁴⁰⁹⁴⁰⁹     “The Egyptian language was not intelligible to the children of Jacob; for Joseph spake to his brethren by an interpreter, when he appeared as ruler of Egypt, and did not as yet choose to make himself known to them. See Genesis 42:23.” — Street.

6 I have removed his shoulder from the burden. Here God begins to recount the benefits which he had bestowed upon the Israelites, and the many ways in which he had laid them under obligations to him. The more galling the bondage was from which they had been delivered, the more desirable and precious was their liberty. When, therefore, it is affirmed that their burdens were so heavy that they stooped under them, and that they were doomed to the labor of making bricks, and to other slavish and toilsome occupations, the comparison of this their first state with their condition afterwards is introduced to illustrate the more strikingly the greatness of the blessing of their deliverance. Let us now apply this to ourselves, and elevate our minds to a higher subject, of which it was an image. As God has not only withdrawn our shoulders from a burden of brick, and not only removed our hands from the kilns, but has also redeemed us from the cruel and miserable tyranny of Satan, and drawn us from the depths of hell, the obligations under which we lie to him are of a much more strict and sacred kind than those under which he had brought his ancient people.

7 Thou didst cry in trouble, and I delivered thee. Here the same subject is prosecuted. By their crying when they were in distress, I understand the prayers which they then offered to God. It sometimes happens that those who are reduced to extremity bewail their calamities with confused crying; but as this afflicted people still had in them some remains of godliness, and as they had not forgotten the promise made to their fathers, I have no doubt that they directed their prayers to God. Even men without religion, who never think of calling upon God, when they are under the pressure of any great calamity, are moved by a secret instinct of nature to have recourse to Him. This renders it the more probable that the promise was, as it were, a schoolmaster to the Israelites, leading them to look to God. As no man sincerely calls upon Him but he who trusts in him for help; this crying ought the more effectually to have convinced them that it was their duty to ascribe to Him alone the deliverance which was offered them. By the secret place of thunder some, in my opinion, with too much refinement of interpretation, understand that God by thundering rendered the groanings of the people inaudible to the Egyptians, that by hearing them the Egyptians might not become the more exasperated. But the meaning simply is, that the people were heard in a secret and wonderful manner, while, at the same time, manifest tokens were given by which the Israelites might be satisfied that they were succoured by the Divine hand. God, it is true, was not seen by them face to face; but the thunder was an evident indication of his secret presence among them. ⁴¹⁰⁴¹⁰     Bishop Lowth understands by “the secret place of thunder” the communication of the Israelites with God upon mount Sinai, the awfulness of which is expressed by these few words. (Lowth’s Lectures on the Sacred Poetry of the Hebrews, volume 2, page 220.) Walford reads, “I answered thee by thunder, from a hidden retreat;” and he observes, that this contains “a reference to the majestic display on Sinai, where, though the symbols of the present Deity were seen and heard, the lightnings and thunders, he himself was concealed from all human view.” The only objection which can be made against interpreting this of Sinai is, that the murmuring at Meribah, Exodus 17, was before the thundering on Sinai, Exodus 19; whereas here the thunder is mentioned first, and then what took place at Meribah in the end of the verse. But this objection is easily removed; for in the poetical compositions of Scripture strict order is not, always observed in the narration of facts. Thus in Psalm 83:9, the victory over the Midianites (Judges 7) is mentioned before that over Sisera, (Judges 4,) which was the victory first achieved. To make them prize more highly this benefit, God upbraidingly tells them that they were unworthy of it, having given such a manifest proof at the waters of Meribah, ⁴¹¹⁴¹¹     Literally “the waters of contradiction;” מריבה, meribah, from רוב, rub, to quarrel, being a noun signifying contention, strife It is therefore fitly used as the name of the place in the desert where the Israelites quarrelled with Moses. “The local specification,” observes Bishop Mant, “as used in our Bible translation, is much more poetical than the rendering in the Common Prayer-Book, ‘the waters of strife.’” “The mention of Meribah,” says Lowth, “introduces another idea, namely, the ingratitude and contumacy of the Israelites, who appear to have been ever unmindful of the favors and indulgence of their heavenly Benefactor.” that they were of a wicked and perverse disposition, Exodus 17:7. Your wickedness, as if he had said, having at that time so openly shown itself, surely it must from this be incontrovertible that my favor to you did not proceed from any regard to your good desert. This rebuke is not less applicable to us than to the Israelites; for God not only heard our groanings when we were afflicted under the tyranny of Satan, but before we were born appointed his only begotten Son to be the price of our redemption; and afterwards, when we were his enemies, he called us to be partakers of his grace, illuminating our minds by his gospel and his Holy Spirit; while we, notwithstanding, continue to indulge in murmuring, yea, even proudly rebel against Him.

8 Hear, O my people! The more effectually to touch the hearts of the people, God is here invested with the character of a teacher, and introduced as speaking familiarly in the midst of the congregation; and this is done for the purpose of instructing them, that all assemblies are unprofitable and trifling in which the voice of God stirring up men to faith and true godliness is not uttered. But let us proceed to the consideration of the words. This preface was intended to teach in a few words, that festival days were not purely and rightly observed unless the people listened with attention to the voice of God. In order to consecrate their hands, feet, eyes, and their whole persons, to his service, it behoved them, in the first place, to open their ears to his voice. Thus the lesson is taught that he acknowledges as his servants those only who are disposed to become learners. By the word protest he intimates that he covenants after a solemn manner, thereby to give his words the greater authority. The clause which follows, O Israel! if thou wilt hearken to me, is, I presume, an abrupt expression, similar to what is frequently employed in pathetic discourses, the ellipse serving to express the greater earnestness. Some connect it with the following verse in this way, O Israel! if thou wilt hearken to me, there will be no strange god in thee But it is rather to be viewed as the language of regret on the part of God. He indirectly intimates that he distrusts this obstinate and rebellious people, and can hardly indulge the hope that they will prove obedient and teachable.

9 Let there be no strange god ⁴¹⁴⁴¹⁴     “Heathen, or foreign god.” — Hammond. in thee. Here there is propounded the leading article of the covenant, and almost the whole sum of it, which is, that God alone must have the pre-eminence. Some may prefer this explanation: O Israel! if thou wilt hearken to me, there is nothing which I more strictly require or demand from thee than that thou shouldst be contented with me alone, and that thou shouldst not seek after strange gods: and of this opinion I am far from disapproving. God by this language undoubtedly confirms the truth which he so frequently inculcates elsewhere in the law and the prophets, that he is so jealous a God as not to allow another to be a partaker of the honor to which he alone is entitled. But at the same time he teaches us that true religious worship begins with obedience. The order which Moses observes is different, Exodus 20:2, 4, and Deuteronomy 5:6, 8. In these passages God sets out with declaring that he is the God of Israel; and then he forbids them to make for themselves any new gods. But here the prohibition is put first, and then the reason of it is subjoined, which is, that the people ought to be abundantly satisfied with the God who had purchased them to be his people. Perhaps also he sets this in the front to prepare the way for his obtaining the throne of their hearts. He would first withdraw the people from superstitions, as these must necessarily be plucked up and cleared away before true religion can take root in our hearts.

10. I am Jehovah thy God, who brought thee out of the land of Egypt: open thy mouth wide. God, by making mention of the deliverance which he had wrought for the people, put a bridle upon those whom he had taken under his protection, by which he might hold them bound to his service; and now he assures them, that with respect to the time to come, he had an abundant supply of all blessings with which to fill and satisfy their desires. The three arguments which he employs to induce the Israelites to adhere exclusively to him, and by which he shows them how wickedly and impiously they would act in turning aside from him, and having recourse to strange gods, are worthy of special attention. The first is, that he is Jehovah. By the word Jehovah, he asserts his claims as God by nature, and declares, that it is beyond the power of man to make new gods. When he says I am Jehovah, the pronoun I is emphatic. The Egyptians, no doubt, pretended to worship the Creator of heaven and of earth; but their contempt of the God of Israel plainly convicted them of falsehood. Whenever men depart from Him, they adorn the idols of their own invention with His spoils, whatever the specious pretexts may be by which they attempt to vindicate themselves. After having affirmed that he is Jehovah, he proves his Godhead from the effect and experience, — from the clear and irrefragable evidence of it in his delivering his people from Egypt, and especially, from his performing at that time the promise which he had made to the fathers. This is his second argument. The power which was displayed on that occasion ought not to have been contemplated apart by itself, since it depended upon the covenant, which long before he had entered into with Abraham. By that deliverance he gave a proof not less of his veracity than of his power, and thus vindicated the praise which was due to him. The third argument is, that he offers himself to the people for the time to come; assuring them, that, provided they continue to persevere in the faith, he will be the same towards the children as the fathers experienced him to be, his goodness being inexhaustible: Open thy mouth wide, and I will fill it. By the expression open wide, he tacitly condemns the contracted views and desires which obstruct the exercise of his beneficence. “If the people are in penury,” we may suppose him to say, “the blame is to be entirely ascribed to themselves, because their capacity is not large enough to receive the blessings of which they stand in need; or rather, because by their unbelief they reject the blessings which would flow spontaneously upon them.” He not only bids them open their mouth, but he magnifies the abundance of his grace still more highly, by intimating, that however enlarged our desires may be, there will be nothing wanting which is necessary to afford us full satisfaction. Whence it follows, that the reason why God’s blessings drop upon us in a sparing and slender manner is, because our mouth is too narrow; and the reason why others are empty and famished is, because they keep their mouth completely shut. The majority of mankind, either from disgust, or pride, or madness, refuse all the blessings which are offered them from heaven. Others, although they do not altogether reject them, yet with difficulty take in only a few small drops, because their faith is so straitened as to prevent them from receiving an abundant supply. It is a very manifest proof of the depravity of mankind, when they have no desire to know God, in order that they may embrace him, and when they are equally disinclined to rest satisfied with him. He undoubtedly here requires to be worshipped by external service; but he sets no value upon the bare name of Deity — for his majesty does not consist in two or three syllables. He rather looks to what the name imports, and is solicitous that our hope may not be withdrawn from him to other objects, or that the praise of righteousness, salvation, and all blessings, may not be transferred from him to another. In calling himself by the name Jehovah, he claims Godhead exclusively to himself, on the ground that he possesses a plenitude of all blessings with which to satisfy and fill us.