Exodus 32:25 Sermons: When Moses saw that the people had broken loose, (for Aaron had let them loose for a derision among their enemies),

◄ Exodus 32:25 ►

Moses saw that the people were out of control, for Aaron had let them run wild and become a laughingstock to their enemies.

Sermons

The Return of Moses to the Camp	J. Orr	Exodus 32:15-25
Judgment and Mercy	J. Urquhart	Exodus 32:15-35
The Zeal of Levi	J. Orr	Exodus 32:25-30

Pulpit Commentary Homiletics

The Zeal Of Levi

Exodus 32:25-30

J. Orr

Panic was in the camp. The idolaters stood as they had been taken in their guilty revels. Their sin had been of too heinous a nature to admit of its being passed over without severe punishment. Law must be vindicated. Vengeance must be taken for the injury offered to the majesty of Jehovah. Stern as the duty is, the mediator does not shrink from immediately addressing himself to the execution of judgment.

I. THE SUMMONS. He stood in the gate of the camp and said, "Who is on the Lord's side? Let him come unto me" (ver. 26). This must be taken to mean, not, "Who is willing to be on the Lord's side now?" but "Who has shown himself on the Lord's side during the recent apostasy?" Note - the Lord's side, though for a time the unpopular one, proves in the end to be the side of honour, of safety, and of comfort. Fidelity has its ultimate reward. Wisdom is justified of her children. (Matthew 11:19.)

II. THE RESPONSE. "All the sons of Levi gathered themselves together unto him" (ver. 26). The Levites, as a tribe, would thus appear to have been less implicated in the idolatry than the rest of the people.

"Faithful found
Among the faithless, faithful only he" This now turns to their honour. The text, however, does not forbid the supposition that individuals from the other tribes also came out, anti separated themselves at the call of Moses.

III. THE COMMISSION. This was sufficiently sanguinary. It put the fidelity, of Levi to a terrible test. "Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out," etc. (ver. 27).

1. In the work of executing Jehovah's vengeance, the Levites were to "consecrate" themselves (ver. 29). They were to devote themselves. They were to be actuated in what they did by pure zeal for God's glory. They were to obey to the letter the command he had given them.

2. In the doing of this work, they were sternly to repress all natural impulses: "every man upon his son, and upon his brother" (ver. 29; cf. Deuteronomy 33:9). So earthly ties are not to be permitted to stand between us and duty to Christ (Matthew 8:21, 22; Matthew 10:27).

IV. THE EXECUTION OF THE MANDATE.

1. The Levites showed unflinching zeal in the work entrusted to them. By their zeal on this, and on other occasions (Deuteronomy 33:8), they reversed the curse which lay upon their tribe, and won for themselves great honour and blessing. In particular, they won the privilege of serving in the sanctuary.

2. They slew three thousand of the people (ver. 28). "Terrible surgery this," as Carlyle says of the storming of Drogheda; "but is it surgery, and judgment, or atrocious murder merely?" The number of the slain was after all small as compared with the whole body of the people. Probably only the ringleaders and chief instigators of the revolt were put to death, with those who still showed the disposition to resist. Note, that notwithstanding their great zeal on this occasion, the Levites were among those afterwards excluded from Canaan for unbelief. This is a striking circumstance. It shows how those that think they stand need to take heed lest they fall (1 Corinthians 10:12). It reminds us that one heroic act of service is not enough to win for us the kingdom of God. "We are made partakers of Christ, if we hold the beginning of our confidence fast unto the end (Hebrews 3:14). It may suggest to us also, that many of the Israelites who failed under the later trial, and so were excluded from Canaan, thus forfeiting the earthly inheritance, may yet have had the root of the matter in them, and so, spiritually, were saved. - J.O.

Biblical Illustrator

There came out this calf.

Exodus 32:24

Aaron's excuse

Bp. Phillips Brooks.

I. There never was a speech more true to one disposition of our human nature than this of Aaron. WE ARE ALL READY TO LAY THE BLAME ON THE FURNACES. "The fire did it," we are all of us ready enough to say. "In better times we might have been better, broader men, but now, behold, God puts us into the fire, and we came out thus." Our age, our society, is what, with this figure taken out of the old story of Exodus, we have been calling it. It is the furnace. Its fire can set, and fix, and fasten what the man puts into it. But, properly speaking, it can create no character. It can make no truly faithful soul a doubter. It never did. It never can.

II. THE SUBTLETY AND ATTRACTIVENESS OF THIS EXCUSE EXTENDS NOT ONLY TO THE RESULTS WHICH WE SEE COMING FORTH IN OURSELVES; IT COVERS ALSO THE FORTUNES OF THOSE FOR WHOM WE ARE RESPONSIBLE. Everywhere there is this cowardly casting off of responsibilities upon the dead circumstances around us. It is a very hard treatment of the poor, dumb, helpless world which cannot answer to defend itself. It takes us as we give ourselves to it. It is our minister, fulfilling our commissions for us upon our own souls.

III. THERE IS DELUSION AND SELF-DECEPTION IN THIS EXCUSE. Very rarely indeed does a man excuse himself to other men and yet remain absolutely unexcused in his own eyes. Often the very way to help ourselves most to a result which we have set before ourselves is just to put ourselves into a current which is sweeping on that way, and then lie still, and let the current do the rest, and in all such cases it is so easy to ignore or to forget the first step, and so to say that it is only the drift of the current which is to blame for the dreary shore on which at last our lives are cast up by the stream.

IV. If the world is thus full of the Aaron spirit, WHERE ARE WE TO FIND ITS CURE? Its source is a vague and defective sense of personality. I cannot look for its cure anywhere short of that great assertion of the human personality which is made when a man personally enters into the power of Jesus Christ.

(Bp. Phillips Brooks.)

Shifting responsibility

W. L. Watkinson.

I. AARON BLAMED SOCIETY. Thus is it with men now. Yielding to the pressure of society, we do not live out our highest convictions.

1. We defer to public opinion. Great is the tyranny of public opinion, and many dare not brave it. Aaron dare not in the text, and thousands still are overawed by it. We like to be talked about, but not against. We stay short of being what we ought to be, of doing what we ought to do, for fear of the adverse criticism of our neighbours, work-fellows, countrymen.

2. We defer to public custom. The Jewish rabble wanted images, such as were in Egypt, and Aaron had not courage to resist the demand. So we often bow to the questionable customs of society. Our convictions are otherwise, but we have not the bravery to be singular — we cast a grain of incense on the world's altar when we ought to hurl a stone at its gods.

3. We defer to public violence. "They gathered themselves together unto" (ver. 1) — rather "against" — Aaron in a tumultuous manner, to compel him to do what they wished. And Aaron was coerced by them. So we often fear the anger, menace, violence of those around us, and act a consciously unworthy part. Aaron in the text blaming "the people" is a picture of thousands of us to-day! We do not wish to act thus and thus, but we are the victims of our social surroundings. It is not I, but the people. We, none of us, are guilty; it is the crowd behind which pushes us.

II. HE BLAMED NATURE. "I cast it into the fire, and there came out this calf." As if it were not his fault, but nature's. He says nothing about the mould that he made; nothing about the graving tool that he used (ver. 4); but nature has done it — it has done itself. So do we reason still.

1. We blame nature for our sins. We ignore the fact that we failed to interpose our will; that we fed the fires of passion; that in making preparation for the flesh, to fulfil the lusts thereof, we constructed the mould.

2. We blame nature for our miseries.Lessons:

1. The childishness of this method of shifting responsibility.

2. The foolishness of it.

3. The uselessness of it.

(W. L. Watkinson.)

Aaron's apology

S. Cox, D. D.

Aaron's excuse is the standing excuse of at least one large class among us. Servants use it every day. Who has not heard them plead? "Please, ma'am, I couldn't help it; it broke in my hands." As if it were not they, but the wilful jug or dish which was responsible for the fracture, or some malign fate which mocks at human endeavour and care. "It was an accident" has been their sigh ever since domestic service became an institution among us. But is the plea confined to them? Do you not also hear it from the lips of every child? "I didn't do it" — they are all quite sure of that; though, if they did not do it, it would be hard indeed to say who did. Here are two large classes, then, to whom Aaron's excuse is familiar; and to one of these classes we all belonged in our time. But are there no more? Most of you will remember that inimitable scene in "Adam Bede" in which Mrs. Poyser, while rating the clumsy Molly for her broken jug of beer, herself drops a still more precious jug from her angry fingers, and exclaims: "Did anybody ever see the like? The jugs are bewitched, I think." You will remember how she proceeds to argue that "there's times when the crockery seems alive, an' flies out o' your hand like a bird," and concludes, philosophically enough, that "what is to be broke will be broke." Possibly most of us have known mistresses who, while indignantly repudiating the common excuse of their maids, have nevertheless condescended to employ it in their own behalf. And what bankrupt tradesman, or broken merchant, or fraudulent banker is there who does not plead the same, or a similar, excuse? It is hardly ever their fault that they cannot pay twenty shillings in the pound; it is their misfortune. "Things have gone against them." "Circumstances over which they have no control have been their ruin" — not their own rashness, or dishonest discounts, or risky speculations. They put their capital into that shop, that firm, that bank, and, lo, there came out this ugly calf of bankruptcy! But you must not blame them; it is the furnace that was in fault. And if mistresses no less than their maids, and men of business no less than their wives, attribute to accident, mischance, or a malignant and mysterious fate, results of which the cause might be found much nearer home, scholars no less than men of business, men of science no less than scholars, Christian commentators no less than men of science, too often betake themselves to the same egregrious line of argument and excuse. There are illustrations and repetitions and modifications of Aaron's apology which touch us closer home. The man who is a sinner — as which of us is not? — has it perpetually on his lips. How often, when arraigned at the bar of Conscience or taken to task by Authority, have we urged that we really could not help ourselves; that, to use Mrs. Poyser's word, we were "bewitched" by some evil and malignant power; that it was impossible to keep the law we had transgressed, and that "what is to be broken" will and must be broken? "A hot temper leaps o'er a cold decree." With passions so fierce and strong as mine, with a natural and hereditary bias to evil, exposed to temptations so numerous and so nicely adjusted to my temperament, why should I be blamed, why should I overmuch blame myself, if now and then I have overleaped the cold and strict requirements of the law? Such as I am, in such a world as this, with a passionate craving for immediate enjoyment, exposed to forces so powerful and so constant in their operation, hampered by conditions so inauspicious, how could I do otherwise than I have done? Is it my fault that, with desire and opportunity conspiring against me, I have sometimes been overmastered or betrayed by them, and broken a commandment which no man has always kept?... Well, Aaron's excuse for himself has reminded us of a good many excuses as irrational and absurd as his which men make to this day. And we have seen and acknowledged that there is some element of truth in them; that what we call accident does play a certain part in our life and the lives of our fellows. But though, in the abstract, we cannot define this mysterious power, or determine exactly how far we are subject to it, in conduct and practice we have no great difficulty in dealing with it. We make allowance for our servants; we admit that even the most careful must meet with an accident sometimes, and that there are times even when a small series of such accidents are almost certain to tread on each other's heels. Nevertheless, if, after due trial, we find that a servant has contracted a constant and incorrigible habit of breaking whatever is breakable, we promptly dismiss her as too unfortunate for us, or as abnormally clumsy, or as wilfully negligent. We make allowance, too, for the accidents of commerce; we confess that now and then a man may fail honourably because he fails through no fault of his own. But if we meet with a man who has failed in almost everything he has undertaken, and who has spent half his time in the Court of Insolvency and its purlieus, we are in no hurry to associate ourselves with him or to assist him; nay, unless he can bring surprisingly good evidence to the contrary, we set him down as a lazy vagabond or an unscrupulous rogue. Just so we make, or ought to make, allowance for a man who is "overtaken by a sin." And for ourselves, my brethren, let us have done with this poor subterfuge, which we know to be, for us at least, a mere refuge of lies even as we run into it.

(S. Cox, D. D.)

Excuses for sin

Bp. Phillips Brooks.

Here is a man all gross and sensual, a man still young who has already lost the freshness, glory, and purity of youth. Suppose you question him about his life. You expect him to be ashamed, repentant. There is not a sign of anything like that! He says: "I am the victim of circumstances. What a corrupt, licentious, profane age this is in which we live! When I was in college I got into a bad set. When I went into business I was surrounded by bad influences. When I grew rich, men flattered me. When I grew poor, men bullied me. The world has made me what I am, this fiery, passionate, wicked world. I had in my hands the gold of my boyhood which God gave me. Then I cast it into the fire, and there came out this calf." Another man is not a profligate, but is a miser, or a mere business machine. "What can you ask of me?" he says; "this is a mercantile community. The business man who does not attend to his business goes to the wall. I am what this intense commercial life has made me. I put my life in there, and it came out this." And then he gazes fondly at his golden calf, and his knees bend under him with the old long habit of worshipping it, and he loves it still, even while he abuses and disowns it. And so with the woman of society. "The fire made me this," she says of her frivolity and pride. And so of the politician and his selfishness and partisanship. "I put my principles into the furnace, and this came out." And so of the bigot and his bigotry, the one-sided Conservative with his stubborn resistance to all progress, the one-sided Radical with his ruthless iconoclasm. So of all partial and fanatical men. "The furnace made us," they are ready to declare. Remember that the subtlety and attractiveness of this excuse, this plausible attributing of power to inanimate things and exterior conditions to create what only man can make, extends not only to the results which we see coming forth in ourselves; it covers also the fortunes of those for whom we are responsible. The father says of his profligate son, for whom he has never done one wise or vigorous thing to make a noble and pure-minded man: "I cannot tell how it has come. It has not been my fault. I put him into the world, and this came out." The father whose faith has been mean and selfish says the same of his boy who is a sceptic. Everywhere there is this cowardly casting off of responsibilities upon the dead circumstances around us. It is a very hard treatment of the poor, dumb, helpless world which cannot answer to defend itself. It takes us as we give ourselves to it. It is our minister fulfilling our commissions for us upon our own souls. If we say to it, "Make us noble," it does make us noble. If we say to it, "Make us mean," it does make us mean. And then we take the nobility and say, "Behold, how noble I have made myself." And we take the meanness and say, "See how mean the world has made me."... The only hope for any of us is in a perfectly honest manliness to claim our sins. "I did it, I did it," let me say of all my wickedness. Let me refuse to listen for one moment to any voice which would make my sins less mine. It is the only honest and the only hopeful way, the only way to know and be ourselves. When we have done that, then we are ready for the gospel, ready for all that Christ wants to show us that we may become, and for all the powerful grace by which He wants to make us be it perfectly.

(Bp. Phillips Brooks.)

People

Aaron, Egyptians, Isaac, Israelites, Joshua, Levi, Levites, Moses

Places

Egypt, Sinai

Topics

Aaron, Adversaries, Break, Broken, Contempt, Control, Control-for, Derision, Enemies, Enemies-, Haters, Laughingstock, Loose, Naked, Shame, Stripped, Unbridled, Wild, Withstanders

Outline

1. The people in the absence of Moses, caused Aaron to make a calf
7. God informs Moses, who intercedes for Israel, and prevails
15. Moses comes down with the tablets
19. He breaks them
20. He destroys the calf
22. Aaron's excuse for himself
25. Moses causes the idolaters to be slain
30. He prays for the people

Dictionary of Bible Themes

Exodus 32:25

5836 disgrace
8703 antinomianism

Exodus 32:21-35

4269 Sinai, Mount

Exodus 32:25-28

5838 disrespect

Exodus 32:25-29

7266 tribes of Israel
8705 apostasy, in OT

Library

The Golden Calf
'And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. 2. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. 3. And all the people brake off the golden …
Alexander Maclaren—Expositions of Holy Scripture

The Swift Decay of Love
'And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written. 16. And the tables were the work of God, and the writing was the writing of God, graven upon the tables. 17. And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp. 18. And he said, It is not the voice of them that shout for mastery, neither …
Alexander Maclaren—Expositions of Holy Scripture

The Hebrews and the Philistines --Damascus
THE ISRAELITES IN THE LAND OF CANAAN: THE JUDGES--THE PHILISTINES AND THE HEBREW KINGDOM--SAUL, DAVID, SOLOMON, THE DEFECTION OF THE TEN TRIBES--THE XXIst EGYPTIAN DYNASTY--SHESHONQ OR SHISHAK DAMASCUS. The Hebrews in the desert: their families, clans, and tribes--The Amorites and the Hebrews on the left bank of the Jordan--The conquest of Canaan and the native reaction against the Hebrews--The judges, Ehud, Deborah, Jerubbaal or Gideon and the Manassite supremacy; Abimelech, Jephihdh. The Philistines, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 6

Threefold Repentance
'And the word of the Lord came unto Jonah the second time, saying, 2. Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee. 3. So Jonah arose, and went unto Nineveh, according to the word of the Lord. Now Nineveh was an exceeding great city of three days' journey. 4. And Jonah began to enter into the city a day's journey, and he cried, and said, Yet forty days, and Nineveh shall he overthrown. 5. So the people of Ninoveh believed God, and proclaimed a fast, and …
Alexander Maclaren—Expositions of Holy Scripture

The Covenant of an Everlasting Priesthood
"That My covenant might be with Levi. My covenant was with him of life and peace; and I gave them to him for the fear wherewith he feared Me, and was afraid before My name. The law of truth was in his mouth, and iniquity was not found in his lips; he walked with Me in peace and equity, and did turn many away from iniquity."--MAL. ii. 4-6. ISRAEL was meant by God to be a nation of priests. In the first making of the Covenant this was distinctly stipulated. "If ye will obey My voice, and keep My covenant, …
Andrew Murray—The Two Covenants

How those who Use Food Intemperately and those who Use it Sparingly are to be Admonished.
(Admonition 20.) Differently to be admonished are the gluttonous and the abstinent. For superfluity of speech, levity of conduct, and lechery accompany the former; but the latter often the sin of impatience, and often that of pride. For were it not the case that immoderate loquacity carries away the gluttonous, that rich man who is said to have fared sumptuously every day would not burn more sorely than elsewhere in his tongue, saying, Father Abraham, have mercy on me, and send Lazarus, that he …
Leo the Great—Writings of Leo the Great

Letter xix (A. D. 1127) to Suger, Abbot of S. Denis
To Suger, Abbot of S. Denis He praises Suger, who had unexpectedly renounced the pride and luxury of the world to give himself to the modest habits of the religious life. He blames severely the clerk who devotes himself rather to the service of princes than that of God. 1. A piece of good news has reached our district; it cannot fail to do great good to whomsoever it shall have come. For who that fear God, hearing what great things He has done for your soul, do not rejoice and wonder at the great …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Seasons of Covenanting.
The duty is never unsuitable. Men have frequently, improperly esteemed the exercise as one that should be had recourse to, only on some great emergency. But as it is sinful to defer religious exercises till affliction, presenting the prospect of death, constrain to attempt them, so it is wrong to imagine, that the pressure of calamity principally should constrain to make solemn vows. The exercise of personal Covenanting should be practised habitually. The patriot is a patriot still; and the covenanter …
John Cunningham—The Ordinance of Covenanting

Letter xxii (Circa A. D. 1129) to Simon, Abbot of S. Nicholas
To Simon, Abbot of S. Nicholas Bernard consoles him under the persecution of which he is the object. The most pious endeavours do not always have the desired success. What line of conduct ought to be followed towards his inferiors by a prelate who is desirous of stricter discipline. 1. I have learned with much pain by your letter the persecution that you are enduring for the sake of righteousness, and although the consolation given you by Christ in the promise of His kingdom may suffice amply for …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Ninth Sunday after Trinity Carnal Security and Its vices.
Text: 1 Corinthians 10, 6-13. 6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9 Neither let us make trial of the Lord, as some of them made trial, and perished by the serpents. 10 Neither murmur ye, as …
Martin Luther—Epistle Sermons, Vol. III

The Prophet Micah.
PRELIMINARY REMARKS. Micah signifies: "Who is like Jehovah;" and by this name, the prophet is consecrated to the incomparable God, just as Hosea was to the helping God, and Nahum to the comforting God. He prophesied, according to the inscription, under Jotham, Ahaz, and Hezekiah. We are not, however, entitled, on this account, to dissever his prophecies, and to assign particular discourses to the reign of each of these kings. On the contrary, the entire collection forms only one whole. At …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Instruction for the Ignorant:
BEING A SALVE TO CURE THAT GREAT WANT OF KNOWLEDGE, WHICH SO MUCH REIGNS BOTH IN YOUNG AND OLD. PREPARED AND PRESENTED TO THEM IN A PLAIN AND EASY DIALOGUE, FITTED TO THE CAPACITY OF THE WEAKEST. 'My people are destroyed for lack of knowledge.'--Hosea 4:6 ADVERTISEMENT BY THE EDITOR. This little catechism is upon a plan perfectly new and unique. It was first published as a pocket volume in 1675, and has been republished in every collection of the author's works; and recently in a separate tract. …
John Bunyan—The Works of John Bunyan Volumes 1-3

How those are to be Admonished who Decline the Office of Preaching Out of Too Great Humility, and those who Seize on it with Precipitate Haste.
(Admonition 26.) Differently to be admonished are those who, though able to preach worthily, are afraid by reason of excessive humility, and those whom imperfection or age forbids to preach, and yet precipitancy impells. For those who, though able to preach with profit, still shrink back through excessive humility are to be admonished to gather from consideration of a lesser matter how faulty they are in a greater one. For, if they were to hide from their indigent neighbours money which they possessed …
Leo the Great—Writings of Leo the Great

Purity and Peace in the Present Lord
PHILIPPIANS iv. 1-9 Euodia and Syntyche--Conditions to unanimity--Great uses of small occasions--Connexion to the paragraphs--The fortress and the sentinel--A golden chain of truths--Joy in the Lord--Yieldingness--Prayer in everything--Activities of a heart at rest Ver. 1. +So, my brethren beloved and longed for+, missed indeed, at this long distance from you, +my joy and crown+ of victory (stephanos), +thus+, as having such certainties and such aims, with such a Saviour, and looking for such …
Handley C. G. Moule—Philippian Studies

How those that are at Variance and those that are at Peace are to be Admonished.
(Admonition 23.) Differently to be admonished are those that are at variance and those that are at peace. For those that are at variance are to be admonished to know most certainly that, in whatever virtues they may abound, they can by no means become spiritual if they neglect becoming united to their neighbours by concord. For it is written, But the fruit of the Spirit is love, joy, peace (Gal. v. 22). He then that has no care to keep peace refuses to bear the fruit of the Spirit. Hence Paul …
Leo the Great—Writings of Leo the Great

Moses the Type of Christ.
"The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken."--Deut. xviii. 15. The history of Moses is valuable to Christians, not only as giving us a pattern of fidelity towards God, of great firmness, and great meekness, but also as affording us a type or figure of our Saviour Christ. No prophet arose in Israel like Moses, till Christ came, when the promise in the text was fulfilled--"The Lord thy God," says Moses, "shall …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Solomon's Temple Spiritualized
or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us More Easily into the Glory of New Testament Truths. 'Thou son of man, shew the house to the house of Isreal;--shew them the form of the house, and the fashion thereof, and the goings out hereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof.'--Ezekiel 43:10, 11 London: Printed for, and sold by George Larkin, at the Two Swans without Bishopgate, …
John Bunyan—The Works of John Bunyan Volumes 1-3

The True Manner of Keeping Holy the Lord's Day.
Now the sanctifying of the Sabbath consists in two things--First, In resting from all servile and common business pertaining to our natural life; Secondly, In consecrating that rest wholly to the service of God, and the use of those holy means which belong to our spiritual life. For the First. 1. The servile and common works from which we are to cease are, generally, all civil works, from the least to the greatest (Exod. xxxi. 12, 13, 15, &c.) More particularly-- First, From all the works of our …
Lewis Bayly—The Practice of Piety

The Old Testament Canon from Its Beginning to Its Close.
The first important part of the Old Testament put together as a whole was the Pentateuch, or rather, the five books of Moses and Joshua. This was preceded by smaller documents, which one or more redactors embodied in it. The earliest things committed to writing were probably the ten words proceeding from Moses himself, afterwards enlarged into the ten commandments which exist at present in two recensions (Exod. xx., Deut. v.) It is true that we have the oldest form of the decalogue from the Jehovist …
Samuel Davidson—The Canon of the Bible

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament

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