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?The Biblical Illustrator - Exodus (Ch.0~8)?(A Compilation) General Introduction
Over 34,000 pages in its original 56 volume printing, the Biblical
Illustrator is a massive compilation of treatments on 10,000 passages of
Scripture. It is arranged in commentary form for ease of use in personal
study and devotion, as well as sermon preparation.
Most of the content of this commentary is illustrative in nature, and
includes from hundreds of famous authors of the day such as Dwight L.
Moody, Charles Spurgeon, J. C. Ryle, Charles Hodge, Alexander MacLaren,
Adam Clark, Matthew Henry, and many more. The collection also includes
lesser known authors published in periodicles and smaller publications
popular in that ara. Unlike modern publishers, Exell was apparently not
under any pressure to consolidate the number of pages.
While this commentary is not known for its Greek or Hebrew exposition, the
New Testament includes hundreds of references to, and explanations of,
Greek words.
Joseph S. Exell edited and compiled the 56 volume Biblical Illustrator
commentary. You will recognize him as the co-editor of the famous Pulpit
Commentary (this commentary is even larger than the Pulpit Commentary).
This remarkable work is the triumph of a life devoted to Biblical research
and study. Assisted by a small army of students, the Exell draws on the
rich stores of great minds since the beginning of New Testament times.
The Biblical Illustrator brings Scripture to life in a unique, illuminating
way. While other commentaries explain a Bible passage doctrinally, this
work illustrates the Bible with a collection of:
. illustrations
. outlines
. anecodtes
. history
. poems
. expositions
. geography
. sermons
. Bible backgrounds
. homiletics
for nearly every verse in the Bible. This massive commentary was originally
intended for preachers needing help with sermon preperation (because who
else in that day had time to wade through such a lengthy commentary?). But
today, the Biblical Illustrator provides life application, illumination,
inspiriation, doctrine, devotion, and practical content for all who teach,
preach, and study the Bible. 00 Overview EXODUS
INTRODUCTION
Exodus: a Sequel to Genesis
This, the second part of the Pentateuch, is a sequel to Genesis; it is
joined on to Genesis by the conjunction and, and bears a remarkable
resemblance to it. In Genesis, the earth rises out of darkness into light;
in Exodus, Israel emerges out of the darkness of Egyptian bondage into
light and liberty. The beginning of Genesis speaks of intestine struggles
which preceded the creation of the earth in its present state; such, also,
was the condition of Israel, "without form and void," before the Exodus. At
the Creation the earth was brought forth out of the water, on the face of
which the Spirit moved. And surely it was not without a meaning that the
great leader of Israel, its mediator and lawgiver, the type of Christ
Himself, Moses, was drawn out of the water, and thence received his name.
Surely it was not without a meaning that Israel, whose children had been
merged in water (as the prior earth was), rose to new life out of the
waters of the Red Sea, over which the Spirit brooded in the cloud, and
"they were baptized unto Moses in the cloud and in the sea." In Genesis the
earth is born, by the Spirit, out of the water; in Exodus, Israel is born
anew by the Spirit out of the water; and both these are figures of the new
birth in Christ by water and the Spirit. Here is an inner analogy between
Genesis and Exodus, and this treatment of the two great subjects bespeaks
an unity of authorship. It bespeaks the presence also of the Divine Mind,
guiding the hand of the writer. (Bishop Christopher Wordsworth.) Exodus is not the full counterpart of Genesis
That venerable document is matched in grandeur of scope not even by the
rest of the Pentateuch, but only by the remainder of the volume of
revelation. It opens with a creation, of which man forms the prominent
object; the Old Testament closes with the anticipation of a new creation
(Isaiah 65:17), in which also man will hold the conspicuous place; and the
New Testament records the atoning obedience of Christ, and the quickening
work of the Holy Ghost, as the guarantee and earnest of that new creation,
the consummation of which it again announces to the Church (2 Peter 3:13).
Genesis also touches upon the history of the whole race of man, and even
after the call of Abraham traces the peaceful intercourse subsisting
between the chosen family and the rest of mankind. Exodus marks the full-
grown antagonism between the chosen nation and the heathen world, records
the violent separation between the two, and then confines itself mainly to
the history of the party that remained in communion with God. Its
distinguishing event, the Exodus, is accordingly the prototype of that
great event in the experience of the individual, in which he comes out from
the bondage of the flesh into the freedom of the Spirit, as well as of
those great occasions in the history of the Church in which it reasserts
its spiritual life and liberty, and passes with all the determination of
new-born principle from the wilful service of sin into the conscientious
obedience of holiness. This coming out is a process continually going on
during the history of the Church until all have come out, and the doomed
world is given over to everlasting destruction. It is the manner of
Scripture to signalize the primary event in any given series as a lesson
and example to all future generations. In Genesis are recorded all kinds of
origins or births, and, among others, the birth of Isaac, the seed of
promise. In Exodus is recounted the deliberate action of the new-born, in
coming out of the land of bondage. The wilderness between this land and the
land of promise, the troubles, temptations, and failings of such a state of
life, the giving of the Law to a new-born and emancipated people, the
setting up of the ordinances of a holy religion, are all typical events,
prefiguring others of a like nature, but of still grander and grander
import. They do not stand alone on memory's tablet, but embody a principle
of constant value, which comes out in a series of analogous events in the
course of human affairs. They are standing monuments in the great field of
the past, written in legible characters on the page of history for the
instruction of coming days. The scope of the Book of Exodus, however, is
not to be limited to the mere fortunes of the chosen people. Even if it
stood alone, its communications could not be confined to so narrow an area.
It details a certain stage of that momentous process, by which the covenant
of God with man is to be upheld, and its benefits secured for a growing
proportion of our fallen race, until at length the main body at least of
all kindreds and tongues returns to God. (Professor J. G. Murphy.) Description of the Book
Recollection, "remembrance," of the great original works of God in
creation and redemption is the appropriate appointed means of originating
and sustaining, in the heart and life of men, that righteousness, and
peace, and joy in the Holy Ghost which constitute His true kingdom in
individuals and in communities. The Pentateuch, as the instrument of God in
that recollection of the Beginnings, is thus evermore in a fontal relation
to the true new life of mankind in the Creator and Redeemer. And the vast
importance of Exodus begins to appear when it is seen to be, thus, the
central vitally essential part of a whole, whose importance is so vast as a
feeder of that life which is unseen and eternal. For Exodus is not only a
continuation of the narrative in Genesis on to the last three Books of
Moses. Our translators, when they make the V, at the opening of this book,
to be, not "and," as in Leviticus 1:1, but "now" mean that here there is
something more than simply continuation of the narrative. And, in fact,
there is here a decisively new reach of the stream. It is not merely, as
when the Nile rushes down its cataract from Ethiopia, a sudden transition
into a new manner of movement, amid new surroundings. It is as if a new and
mighty river had sprung out of a smitten rock, or poured down from heaven
in effusion Pentecostal. For instance, on the face of the movement there is
that very great new thing, the first appearance among mankind of a visible
kingdom of God; a kingdom destined to unfold into that Christendom which is
the only real civilization of the peoples in human history. And at the
heart of the movement, as the very life and soul of it all, there is the
new supernatural revelation of God now, for the first time since the Flood,
going forth to mankind as a public instruction which is gospel preaching
(Hebrews 4:2). It is accompanied by the first appearance of credential
evidence of miracles and prophecy. And in especial, that revelation takes
the practical form of an actual supernatural redemption and consecration;
in the accomplishment of which there are brought into view, for the
instruction of mankind in all nations through all ages, those principles of
the kingdom of God, regarding His character, and moral government, and
gracious purposes towards mankind, which are the principia of the only true
religion that is ever to live upon the earth. These are main, plain,
unquestionable characteristics of the Book. The first part of it, the
redemption from Egypt, has a place like that