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Moses returneth to Jethro.

Before CHRIST 1491.

EXODUS.

17 And thou shalt take this rod in thine hand, wherewith thou shalt do signs.

18 And Moses went and returned to Jethro his father in law, and said unto him, Let me go, I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace.

19 And the LORD said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life.

20 And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod of God in his hand.

with Pharaoh, and the whole deliverance from Egypt, Aaron is the inseparable companion of Moses, and always acts the same subordinate indeed, but yet necessary and important part. Dr. Graves.

17. thou shalt do signs.] Moses and Aaron, the lawgiver and priest of his chosen people, appear to have been the first persons, whom God empowered to work miracles. Bp. Tomline.

18. see whether they be yet alive.] He concealed his main design from Jethro, not thinking it safe perhaps to trust his commission to one, who, though a good man, was not an Hebrew: or fearing that Jethro might discourage him from undertaking what he was now fully resolved on. Bp. Patrick.

20.-rod of God] The rod, which God had commanded him to take, and with which he was to perform miracles. Bp. Patrick.

It pleased God, who could have wrought his wonders without any visible signs, that Moses should use the rod in external demonstration of the Divine power: yet it is to be observed, that the Lord uses such means as have no power of themselves, or likelihood to effect that which is wrought. Thus Naaman was bid to wash himself in Jordan; and our Saviour used spittle and clay to anoint the eyes of the blind. And this the Lord doth, that the work should not be ascribed to the means. Willet.

21. — I will harden his heart,] I will, when he has hardened his own heart, leave him to his stubbornness and impenitence. Bp. Kidder. When God is said to harden men's hearts, it is not to be imagined that He secretly influences their wills, or suggests any stubborn resolutions to their minds. But knowing how obstinately they are bent on wickedness, He judicially gives them up to their own madness, and lets them run headlong on to their certain undoing. Dr. Waterland. It was before the plagues began to be inflicted, that the Lord announced to Moses that He would “harden Pharaoh's heart:" but it is a remarkable fact, that the threat was constantly suspended, in order, as it appears, that Pharaoh might "set his heart" to God's judgments, and be obedient to his word. Five plagues had already been wrought in his presence by "the finger of God," and he had previously hardened his heart against these unequivocal testimonies of Almighty power, before the sentence of the Divine wrath was accomplished against him, and "the Lord hardened his heart, as he had spoken by Moses." See chap. vii. 13. 22; viii. 15. 19. 32; ix. 12. This result was drawn down upon him by

God's message to Pharaoh.

CHRIST

1491.

21 And the LORD said unto Before Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go.

22 And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn:

23 And I say unto thee, Let my son go, that he may serve me and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn.

24 ¶ And it came to pass by the way in the inn, that the LORD met him and sought to kill him.

his own previous obstinacy and numerous provocations. That he hardened his own heart, was his sin; that the Lord hardened it, was his punishment. It was an act of righteous retributive justice upon an impenitent and obstinate sinner, who had despised the riches of God's mercy and forbearance, and challenged the severity of his anger. Mant's Bampton Lectures.

22.

- Israel is my son, even my firstborn:] The chiidren of Israel are my chosen and adopted people, both before all other and above all other nations. Bp. Hall. Israel is most dear to me, and beloved above all people, as the firstborn son commonly is above the other children. Bp. Patrick.

23. - I will slay thy son,] Not after the first refusal; but after a long course of other judgments, which should end, if he were not reformed by them, in the death of his firstborn. Bp. Patrick.

24.

in the inn,] Our translators have here used a very modern term. The Hebrew word signifies only, where they rested all night: which was most probably in some cave, or under the shade of some trees. Shuckford.

sought to kill him.] Sensibly afflicted him with some sudden and violent disease, which he knew to be done, on account of his neglect of his son's circumcision. Bp. Hall. Appeared in such a manner as if He intended to kill him. Bp. Patrick, Dr. Wells. God had been pleased to make a covenant with Abraham, and ordained circumcision as a test of it, and as a badge to all those who were admitted to his covenant. And it was enjoined in strong terms, and attended with this penalty to the uncircumcised person, "that soul shall be cut off from his people; he hath broken my covenant," Gen. xvii. 14. Of this breach and neglect Moses was apparently guilty, having been probably seduced by his Cuthite wife. On this account it is said, "that the Lord met him" in his way towards Egypt, and offered “to kill him" for not having had this rite performed on his son. There seems to have been some hesitation on the part of the woman; but the alternative was death, or obedience. Alarmed therefore with her husband's danger, which was imminent, she performed the operation, concluding with a bitter taunt, "a bloody husband art thou to me." Moses, by his acquiescence, had brought down the necessary interposition of the Deity. For how could it be expected, that a person should be a promulger of God's law, who had been guilty of a violation in one of the first and most essential articles, and persevered in this neglect? Bryant.

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26 So he let him go: then she said, A bloody husband thou art, because of the circumcision.

27 And the LORD said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him.

The Israelites believe them.

30 And Aaron spake all the words which the LORD had spoken unto Moses, and did the signs in the sight of the people.

31 And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped.

CHAP. V.

28 And Moses told Aaron all the 1 Pharaoh chideth Moses and Aaron for their words of the LORD who had sent

him, and all the signs which he had commanded him.

29 And Moses and Aaron went

message. 5 He increaseth the Israelites' task. 15 He checketh their complaints. 20 They cry out upon Moses and Aaron. 22 Moses complaineth to God.

and gathered together all the elders AND afterward Moses and Aaron

of the children of Israel:

25.- — a sharp stone,] The knives of stone, used by the Jews in circumcision, were not enjoined by the Law; but the use was founded either on custom, convenience, or experience, that instruments of this kind were less dangerous than those of metal. Zipporah used a stone to circumcise her son. Joshua did the same at Gilgal, Josh. v. 2. The Egyptians used knives of stone to open dead bodies that were to be embalmed. They used stone knives to make incisions in the tree, whence the balm distilled; also, to cut the canes for writing with. The Africans of Morocco, and some Americans, still have them in common use. The Oriental Jews commonly use them for the circumcision of their children, being not unlike flints for guns: but the Western Jews use a Calmet.

razor.

at his feet,] The feet of Moses.

Surely a bloody husband &c.] She tells him, either in a pettish humour, as some interpret; or, in a strain of joy, as others; that she had saved his life, and got him for an husband again, by circumcising his child. Pyle.

26. So he let him go:] So the Lord no longer threatened Moses with death. Bp. Patrick.

:

What circumcision was of old, baptism is now. Forasmuch therefore as our Lord Himself maketh baptism necessary, necessary, whether we respect the good received by it, or the testimony thereby yielded to God of our humility and meek obedience; howsoever He, by the secret ways of his own incomprehensible mercy, may be thought to save without baptism, this cleareth not us from guilt; if through our superfluous scruples, lets, and impediments, we cause a grace of so great moment to be withheld. By such scruples we may do an injury to ourselves, though not to them, towards whom we shew them and we for the hardness of our hearts may perish, although they through God's unspeakable mercy may be saved. God, who did not afflict the innocent child, whose circumcision Moses had too long deferred, took revenge upon Moses himself for the injury which was done through so great neglect: giving us thereby to understand, that they, whom God's own mercy saveth without us, are on our parts notwithstanding, and as much as in us lieth, even destroyed, when under insufficient pretences we defraud them of such ordinary outward helps, as we should exhibit. We have for Baptism no set day, as the Jews had for circumcision: infants therefore are capable of it from the very instant of their birth. And if they have it not, whosoever is the occa

went in, and told Pharaoh, Thus

Before CHRIST 1491.

sion of that loss, doth, as much as in him lieth, wilfully cast away their souls. Hooker.

28. And Moses told Aaron &c.] We see now the shepherd of Horeb, the man slow of speech, arrived upon the confines of Egypt, with a design to free his people. If we set aside all supernatural assistance, he stands single and unsupported, without one requisite for the completion of his purpose. How can we suppose a person, so circumstanced, capable of carrying on a scheme so arduous in its execution? He sets out alone to perform, what the wisdom and experience of the elders of the people jointly could not effect; and this, without knowing for certain that he had any friend or ally. Arriving with his staff in his hand, like a pilgrim, in Egypt, how is he to get together some hundreds of thousands of people, scattered over the face of the country, and persuade them to follow him to Canaan? A stranger at the Egyptian court, and not gifted with the powers of persuasion, how is he to get access to the reigning prince; and beg, or demand the dismission of so many useful subjects? What plea could he use, or what art employ, to favour his purpose? And what answer could he expect from a monarch on such an occasion, but that which was really given; accompanied with an imposition of double duty on the people; sufficient to make them detest the name of Moses, to ruin him in their opinion, and to defeat all his views? These difficulties neither the wisdom nor the ability of men could remedy. Yet they were remedied; but it was by far superiour power. It was by God Himself, who suffered his people to be in this perplexity and distress, that they might wish for deliverance, and be ready to obey. Accordingly, when, upon the display of his wonders, they acknowledged the hand of the Almighty, and proffered their obedience to his Prophet, they were delivered by Him from those evils, from which no power on earth could have freed them. Bryant,

Chap. V. ver. 1.- Moses and Aaron went in, and told Pharaoh,] Attended probably by some of the elders of the people, they demanded an audience of Pharaoh, and repaired to his court. Bp. Patrick. It seems probable that Aaron was a governour over the Israelites. He was certainly under the authority of Pharaoh's officers, yet he might be the head of his own people: for it is customary in the East, for all societies, trades, &c. to have a head, who is responsible to government and something of this kind was very likely the case, because we

Pharaoh chideth Moses and Aaron.

Before

CHRIST 1491.

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saith the LORD God of Israel, Let let them go and gather straw for my people go, that they may hold a themselves. feast unto me in the wilderness.

2 And Pharaoh said, Who is the LORD, that I should obey his voice to let Israel go? I know not the LORD, neither will I let Israel go.

a Chap. 3. 18. 3 And they said, a The God of the Hebrews hath met with us: let us go, we pray thee, three days' journey into the desert, and sacrifice unto the LORD our God; lest he fall upon us with pestilence, or with the sword.

4 And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let the people from their works? get you unto your burdens.

5 And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens.

6 And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying,

7 Ye shall no more give the people straw to make brick, as heretofore

do not read of any intrusion of Aaron into office, or any election by the people, or any charge of such assuming brought against him by Pharaoh; but both Moses and Aaron seem to be acknowledged by Pharaoh himself, and evidently by many of his servants, to be of great consideration; and apparently to be the proper persons, who should plead and remonstrate on behalf of the Israelites to the king. Calmet.

hold a feast unto me] Perform a solemn service according to peculiar rites, which I shall prescribe. Bp. Patrick. The apparent reason of Moses's application to Pharaoh was, that the people might go three days' journey into the desert, for the purpose of a festivity and sacrifice to the God Jehovah. Similar undertakings are actually established, and accomplished every year, from Egypt, by the caravan, to Mecca, &c. And it is probable that such pilgrimages are of very ancient date. Fragments to Calmet.

2.

Who is the Lord,] Who is Jehovah? Though he owned such gods as the Egyptians worshipped, he slighted that God, whom Moses called Jehovah, to whom he says, that he owed no obedience, because he did not know whom they meant by Him. Bp. Patrick. The answer of all irreligious people, when they are pressed to a duty, which it is against their interest or inclination to perform, is much the same with this of Pharaoh to Moses: "Who is the Lord, that I should obey his voice?" How does it appear that He has employed you, and that you do not rather use his name, to give credit to your own ambitious purposes? It is well known that such objections as these have broken the force of religion upon the hearts of sinners in all ages of the world. Reading.

3. And they said, The God of the Hebrews &c.] In answer to the haughty tyrant, they styled the LORD by a more ancient title, which the Egyptians ought to have known and respected, from Abraham's days, when He plagued them in the matter of Sarah: "THE GOD OF THE HEBREWS hath met with us: let us go, we pray

8 And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof for they be idle; therefore they cry, saying, Let us go and sacrifice to our God.

Before CHRIST 1491.

the work be

9 Let there more work be laid Heb Let upon the men, that they may labour heary upon therein; and let them not regard vain the men. words.

10 And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give

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thee, three days' journey into the desert, and sacrifice unto the Lord our God; lest he fall upon us with pestilence, or with the sword:" plainly intimating to Pharaoh also not to incur his indignation, by refusing to comply with their desire. Dr. Hales. The "three days' journey" was not the whole that was intended. But Moses was under no obligation to let so bitter an enemy as Pharaoh into all his design. He acted according to God's instructions: and God thought proper to demand at first no more than "three days' journey into the wilderness," that by denying so modest a request Pharaoh might make his tyranny more manifest, and the Divine vengeance more just and remarkable. Stackhouse.

lest he fall upon us &c.] Lest He send a plague upon us, or some foreign enemy to cut us off for our neglect of Him. It is observable, that they neither wrought any miracle, nor threatened any punishment upon Pharaoh, on their first application to him, but told him very submissively the danger to which they were themselves exposed, if they did not obey their God. Bp. Patrick.

4. And the king of Egypt said] Pharaoh raged before, much more now, that he received a message to dismiss the Israelites. The admonitions of God make ill men worse. Corruption, when it is checked, grows mad with rage. A good heart yields at the stillest voice of God; but the most gracious motions of God harden the wicked. Bp. Hall.

Wherefore do ye, &c.] Instead of answering their reasons, Pharaoh tells them, that he looked upon them as disturbers of the peace of the kingdom, and hinderers of his business. Bp. Patrick.

7.- straw to make brick,] The composition of bricks in Egypt was only a mixture of clay, mud, and straw, slightly blended and kneaded together, and afterwards baked in the sun. Dr. Shaw.

The Egyptian pyramid of unburnt brick seems to be made of the earth brought by the Nile, being a sandy

and checketh their complaints.

Before CHRIST 1491.

+ Heb. a matter of a day in his

day.

straw.

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+ daily tasks, as when there was | LORD look upon you, and judge; because ye have made our savour † to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put stink. a sword in their hand to slay us.

14 And the officers of the children of Israel, which Pharaoh's taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and to day, as heretofore?

15 Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants?

16 There is no straw given unto thy servants, and they say to us, Make brick and, behold, thy servants are beaten; but the fault is in thine own people.

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17 But he said, Ye are idle, ye are idle therefore ye say, Let us go and do sacrifice to the LORD.

18 Go therefore now, and work; for there shall no straw be given you, yet shall he deliver the tale of bricks. 19 And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task.

20 And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh :

21 And they said unto them, The

black earth, with some pebbles and shells in it: it is mixed up with chopped straw, in order to bind the clay together. Bp. Pococke.

21.-The Lord look upon you, and judge; &c.] The Lord requite you, as you deserve; because you have made us odious in the sight of Pharaoh, and given him occasion or pretence for destroying our whole nation. Bp. Patrick, Dr. Wells.

22. And Moses returned unto the Lord, &c.] This plainly intimates, that the Lord had appeared to Moses since he came to Egypt, in some settled place, whither he might on all occasions resort to Him. `Bp. Patrick.

- wherefore hast thou &c.] Moses himself appears to have been unable to give an account why the Lord should suffer their condition to grow worse rather than better, since he delivered his message to Pharaoh. The reflections, which had been cast upon him by the officers, so disturbed his mind, that he forgot himself to such a degree as to ask these unbecoming questions; and to complain that God had done nothing to fulfil his promise of deliverance to his people. Bp. Patrick.

It is the nature of man to murmur and complain, if our hopes are deferred, and things succeed not immediately according to our expectations: and even good men, as we see from this part of Moses's conduct, are too apt to repine, when they suffer themselves to be surprised. But if Moses did amiss in repining, he did well in "returning unto the Lord," and making his complaint, not to others, but to Him. Let this example teach us, that whenever our frailty falls into discontent and uneasiness under the hand of God, we should avoid publickly

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22 And Moses returned unto the LORD, and said, Lord, wherefore hast thou so evil entreated this people? why is it that thou hast sent me?

+ Heb. to

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venting our griefs, as the Israelites did; but rather, with Moses, return to God, and pour out our complaints before Him. So did David, the man after God's own heart; "When I am in heaviness," saith he, I will think upon God: when my heart is vexed, I will complain," Ps. lxxvii. 3. So did St. Paul, when buffeted by the messenger of Satan, he applied himself to God for relief, and besought the Lord thrice, that it might depart from him; but the answer was, (and he acquiesced in it,) " My grace is sufficient for thee," 2 Cor. xii. 9. Wogan.

Chap. VI. ver. 1. — with a strong hand &c.] I will so terribly scourge him, that he shall not only suffer them to go, but thrust them out of Egypt, and be glad to be rid of them. Bp. Patrick.

2.I am the Lord :] This is an answer to the question put by Moses, chap. v. 22, "Why is it that thou hast sent me ?" God here tells him in reply, I am Jehovah, and have sent thee to make known this great name, that is, myself, who am constant to my word, and will faithfully perform all my promises. Bp. Patrick.

3. I appeared unto Abraham, &c.] He tells him, that He, who had formerly represented Himself to Abraham, and their forefathers, under the name of ElShaddai, that is, the all-sufficient God, Gen. xvii. 1; and under that of Jehovah, Gen. xii. 7, 8; xxii. 14; would now demonstrate Himself indeed to be what the latter name imported, the unchangeable and faithful God. Pyle. I appeared to Abraham, Isaac, and Jacob, as that God, who was able and powerful to effect that

God reneweth his promise

Before CHRIST 1491.

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CHRIST

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8 And I will bring you in unto 4 And I have also established my | covenant with them, to give them the the land, concerning the which I did land of Canaan, the land of their pil-+ swear to give it to Abraham, to + Heb. lift grimage, wherein they were stran- Isaac, and to Jacob; and I will give up my hand. it you for an heritage: I am the LORD.

gers.

5 And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant.

6 Wherefore say unto the children of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments:

7 And I will take you to me for a people, and I will be to you a God and ye shall know that I am the LORD your God, which bringeth you out from under the burdens of the Egyptians.

which I promised: I now appear to thee as ready to make good and execute. Bp. Hall. In many places of Scripture God brings in his great name of Jehovah, as an argument of the immutability of his counsel: That which He saith, shall most certainly come to pass, because He that saith it is the Lord Jehovah By this we see the true meaning of the passage, "By my name Jehovah was I not known to them;" that is, I never made known myself, nor confirmed my promise to them, as I now do to thee, by saying I am Jehovah. Bp. Beveridge. When God entered into covenant with Abraham, it was by the name of "God Almighty," Gen. xvii. 1; upon which He promised to his seed the land of Canaan, ver. 8. By this name Isaac blessed Jacob, and bestowed on him the blessing of Abraham, chap. xxviii. 3, 4. By this name again Jacob blessed Joseph, chap. xlviii. 3; xlix. 25. God lets them here know, that He, who had made a promise to their fathers by the name of "God Almighty," would now confirm bis covenant to them, and make his promise good by the name of "Jehovah." For this name denotes, not only God's eternal being, but his giving of being to other things, and especially the performing of his promise. Abraham, Isaac, and Jacob had received promises, but enjoyed not the thing promised. The time was now come, in which God would bring to pass what He had promised; and now they should know that He is THE LORD. Bp. Kidder.

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It means that God having actually given defence and plenty to Abraham, Isaac, and Jacob, was already known to them by the names of "El," Almighty; and Shaddai," All-sufficient; but that having not fulfilled to them his promise of giving to them or their seed the land of Canaan, He was not yet known to them by his name JEHOVAH, which imports a God, constant to his word, and "the same yesterday, and to day, and for ever," Heb. xiii. 8. Abp. Tenison.

4.

-the land of their pilgrimage, wherein they were strangers.] So it is often called, when He speaks to Abraham, Isaac, and Jacob; and so it might be called also with respect to their posterity. Bp. Patrick. If we look into the story of those favourites of Heaven, the ancestors of the Israelitish nation, we find them sojourning in a land that was not their's-dwelling only in tents, soon pitched, and as soon removed again;

9 And Moses spake so unto the children of Israel: but they hearkened not unto Moses for † anguish of spirit, + Heb. shortand for cruel bondage.

10 And the LORD spake unto Moses, saying,

11 Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land.

12 And Moses spake before the LORD, saying, Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who am of uncircumcised lips?

13 And the LORD spake unto Moses and unto Aaron, and gave

ness, or

straitness.

having no ground of their own to set their foot on, save only a possession of a burying-place, (and that purchased of the inhabitants,) where they might rest from their travels, till they shall pass, at the resurrection of the just, to their durable inheritance in the kingdom of God. Look at the posterity of Jacob, the chosen people of the Most High, after they had been delivered from the house of bondage. View them likewise dwelling in tents, sojourning for forty years, in a vast and howling wilderness, attacked by enemies, stung by serpents, and in danger of perishing for want of provisions; but still supported by the hand of Providence ; and at length conducted to the land of promise. When they had taken possession of Canaan, they might be said in some sense to have obtained a settlement. But, in truth and propriety, what settlement can any man be said to have obtained, to whom will soon be brought (and he knows not how soon) the message which was brought to king Hezekiah? "Set thine house in order, for thou shalt die!" This was the case with the Israelites, no less after their settlement in the land of Canaan, than before it. Notwithstanding therefore the rest which God had then given them, we find David, in the 95th Psalm, speaking of another future and distant rest, still remaining for the people of God, in a better country, that is, an heavenly. And accordingly, though settled in the promised land, we hear him still crying out in the 119th Psalm, "I am a stranger in the earth." Bp. Horne.

7.- I will take you to me for a people,] They who ask a reason, why God should prefer so perverse a people to all others, may recollect, that one reason has been given already: that it was for the sake of their forefathers, and to fulfil the promise made to the Patriarchs. Another may be, that the extraordinary providence, by which they were protected, might become the more visible and illustrious: for, had they been endowed with the shining qualities of more polished nations, the effects of that providence might have been ascribed to their own wisdom; whereas their impotence and inability, when left to themselves, are finely represented by the prophet Ezekiel, under the similitude of the vine tree. See Ezek. xv. 2, 3. Bp. Warburton.

12.- who am of uncircumcised lips?] An ill speaker and one who wanted eloquence. It was the manner of

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