EXILE
private,
(2)
In
the
presence
of
two
or
three
witnesses,
(3)
in
the
presence
of
the
Church.
The
sentence
'let
him
be
to
thee
as
the
heathen
and
the
publican
'
involved
loss
of
social
and
spiritual
privileges
(cf.
Tit
3"").
1
Co
5*
shows
a
formal
assembly
met
'in
the
name
of
our
Lord
Jesus
Christ
'
to
deliver
one
guilty
of
incest
unto
Satan,
for
the
destruction
of
the
flesh.
The
purpose
of
the
punishment,
'that
the
spirit
may
be
saved
in
the
day
of
the
Lord'
(v.')
—
is
remedial,
and
shows
that
the
sentence
is
not
a
life
one,
as
anathema
seems
to
be
(cf.
1
Ti
l^",
where
Hymenaeus
and
Alex-ander
are
delivered
to
Satan,
that
they
may
be
taught
not
to
blaspheme).
The
Gr.
word
exarate,
'remove,'
used
in
1
Co
5",
suggests
ara,
which
means
both
'
curse
'
and
'prayer.'
In
this
case,
at
all
events,
the
curse
was
intended
to
lead
to
penitence
and
prayer.
2
Co
2»-"
seems
to
refer
to
a
different
case.
Here
the
censure
or
punishment
was
given
by
'the
majority'
without
Paul's
intervention,
as
in
1
Co
5';
the
purpose
of
his
writing
here
is
'that
your
(vJ.
'our')
care
for
us
(,v.l.
'you')
might
be
made
manifest
in
the
sight
of
God';
but
there
he
writes
for
the
man's
sake;
here
the
sinner
is
discussed
with
leniency,
there
the
case
is
stated
with
due
severity.
If
the
case
be
a
new
one,
it
shows
a
growing
independence
of
the
Christian
communities,
and
also
that
the
Corinthians
had
received
a
salutary
lesson.
The
phrase
'lest
an
advantage
should
be
gained
over
us
by
Satan'
(2
Co
2")
refers
to
the
term
of
excommunication
which
St.
Paul
wished
to
end,
lest
the
punishment
should
defeat
its
end
and
lead
to
ruin
instead
of
recovery,
and
so
Satan
should
hold
what
was
only,
metaphorically
speaking,
lent
to
him
to
hurt.
In
2
Th
3"-
"
the
Apostle
orders
an
informal
and
less
severe
excommunication
of
those
who
obey
not
his
word.
Its
purpose,
too,
is
remedial:
'that
he
may
be
ashamed.'
St.
John
(2
Jn
'»)
orders
a
similar
form,
and
3
Jn
'■
'»
describes
the
manner
in
which
Dio-trephes
receives
neither
him
nor
the
brethren,
does
not
permit
others
to
receive
them,
and
casts
them
out
of
the
Church
—
the
first
instance
of
one
party
in
the
Christian
Church
excommunicating
another
for
difference
of
doctrine.
The
loss
of
social
and
spiritual
inter-course
was
intended
to
lead,
in
such
cases,
to
recanta-tion
of
opinions,
as
in
others
to
repentance
for
sin.
F.
R.
Montgomery
Hitchcock.
EXILE.—
See
Isba^l,
I.
23.
EZODUS.—
The
book
relates
the
history
of
Israel
from
the
death
of
Joseph
to
the
erection
of
the
Taber-nacle
in
the
second
year
of
the
Exodus.
In
its
present
form,
however,
it
is
a
harmony
of
three
separate
accounts.
1.
The
narrative
of
P.
which
can
be
most
surely
dis-tinguished,
is
given
first.
Beginning
with
a
list
of
the
sons
of
Israel
(1'-^),
it
briefly
relate
the
oppression
(!'■
"'■
2^-^,
and
describes
the
call
of
Moses^
which
takes
place
in
Egypt,
the
revelation
of
the
name
Jahweh,
and
the
appointment
of
Aaron
(C'-?^')
.
The
plagues
(7"-,zi"-
s"-
^
8*-'-
'"'-i"
Q'-'^
11"),
which
are
wrought
by
Aaion.f
orm
a
trial
of
strength
with
Pharaoh's
magicians.
"The
last
plague
introduces
directions
for
the
Passover,
the
feast
of
uiileavened
bread,
the
sanctification
of
the
firstbom,
and
the
annual
Passover
(12i-m-
28-
'»-«
13^'-).
Hence
emphasis
is
laid,
not
on
the
blood-sprin-kling,
but
on
the
eating,
which
was
the
perpetual
feature.
The
route
to
the
Red
Sea
(which
gives
occasion
to
a
statement
about
the
length
of
the
sojourn.
12"")
is
repre-sented
as
deliberately
chosen
in
order
that
Israel
and
Egypt
may
witness
Jahweh's
power
over
Pharaoh
{12?''13^li^-^).
When
Moses
stretches
out
his
hand,
the
waters
are
mi-raculously
divided
and
restored
(14"-
"■•
'">-"■
2i«-
'"■
£6.
S7a.
26a.
1519),
Between
the
Red
Sea
and
Sinai
the
names
of
some
halting
places
are
given
(16'-'
IT""
IQ^').-
Ch.
16
is
also
largely
(w.«-u«-
JS-M.
31-M)
from
P.
But
the
mention
of
the
'Tabernacle
in
v.**
proves
the
story
to
belong
to
a
later
date
than
the
stay
at
Sinai,
since
the
Tabernacle
was
not
in
existence
before
Sinai.
Probably
the
narrative
has
been
brought
into
its
present
position
by
the
editor.
On
the
arrival
at
Sinai,
Jahweh's
glory
appears
in
a
fiery
cloud
on
the
mountain.
As
no
priests
have
been
con-
EXODUS
secrated,
and
the
people
must
not
draw
near,
Moses
ascends
alone
to
receive
the
tables
of
the
testimony
(24'^!'-""')
written
by
Jahweh
on
both
sides.
He
remains
(probably
for
40
days)
to
receive
plans
for
a
sanctuary,
with
Jahweh's
promise
to
meet
with
Israel
(in
the
Tent
of
Meeting)
and
to
dwell
with
Israel
(in
the
Tabernacle)
(26i-31i8&
32'6).
He
returns
(3428-m),
deposits
the
teBtimony
in
an
ark
he
has
caused
to
be
prepared,
and
constructs
the
Taber-nacle
(36-40)
.
The
differing
order
in
the
plans
as
ordered
and
as
executed,
and
the
condition
of
the
text
in
the
LXX,
prove
that
these
sections
tmderwent
alterations
before
reaching
their
present
form.
This
account
was
evidently
written
for
men
who
were
otherwise
acquainted
with
the
leading
facts
of
the
history.
It
is
dominated
by
two
leading
interests:
(1
)
to
insist
in
its
own
way
that
everything
which
makes
Israel
a
nation
is
due
to
Jahweh,
so
that
the
religion
and
the
history
are
interwoven;
(2)
to
give
a
history
of
the
origins,
especially
of
the
ecclesiastical
institutions,
of
Israel.
2.
The
narrative
of
JE.—
The
rest
of
the
book
is
sub-stantially
from
JE,
but
it
is
extremely
difficult
to
distinguish
J
from
E.
For
(1)
with
the
revelation
of
the
name
of
Jahweh,
one
of
our
criteria,
the
avoidance
of
this
name
by
E
disappears;
(2)
special
care
has
been
taken
to
weld
the
accounts
of
the
law-giving
together,
and
it
is
often
difficult
to
decide
how
much
is
the
work
of
the
editor.
We
give
the
broad
lines
of
the
separation,
but
remark
that
in
certain
passages
this
must
remain
tentative.
A.
Israel
in
Egypt.
According
to
J,
the
people
are
cattle-owners
,
living
apart
in
Goshen,
where
they
increase
so
rapidly
as
to
alarm
Pharaoh
(l^-
^-iz).
Moses,
after
receiving
his
revelation
and
commission
m
Mldian
(2"
-22
S^-^a-
5-
7t.
I6-20
41-16.
19.
20..
24.26a.
29-81)^
dcmands
from
Pharaoh
liberty
to
depart
three
days'
journey
to
sacrifice
(5^-
^-^).
On
Pharaoh's
refusal,
the
plagues,
which
are
natural
calamities
brought
by
Jahweh,
and
which
are
limited
to
Egypt,
follow
Moses'
repeated
announcement
(7"-
"■
"*■
^s-
2i»-
»'•
8^-*
b-i6»
20_97.
13-35
IQl-n.
13b.
Mb.
16a.
15c-lB.
M-26.
28f.
H4-8V
Iq
connexion
with
the
Passover
(12^-27),
blood-sprinkling,
not
eating,
is
insisted
on.
The
escape
is
hurried
(2fl-M.
37-'9).
and
so
a
historical
meaning
is
attached
to
the
use
of
unleavened
bread
(IS^-^^
[based
on
J]).
According
to
E,
the
people
live
among
the
Egyptians
as
royal
pensioners
and
without
cattle.
Their
numbers
are
so
small
that
two
midwives
suffice
for
them
(iio-soa.
2i(.)
,
Moses
(2^
1"),
whose
father-in-law
is
Jethro
(30.
receives
his
revelation
(3^-
^^-^^-
^ii)
and
commission
(4"'-
^•^'
"'■).
Obeying,
he
demands
that
Israel
be
freed
(5"-
*)
in
order
to
worship
their
God
on
this
mountain
—
a
greater
distance
than
three
days*
journey.
E's
account
of
the
plagues
has
survived
merely
in
fragments,
but
from
these
it
would
appear
that
Moses
speaks
only
once
to
Pharaoh,
and
that
the
plagues
follow
his
mere
gesture
while
the
miraculous
element
is
heightened
(7^^-
i">-
^ob.
23
922-35
1012.
isn.
Ma.
15b.
20-23.
27).
The
IsraeHtes.
however,
have
no
immunity
except
from
the
darkness.
The
Exodus
is
deliberate,
since
the
people
have
time
to
borrow
from
their
neighbours
(IV-^
1235f-).
B.
The
Exodus.
According
to
J,
an
unarmed
host
is
guided
by
the
pillar
of
fire
and
cloud
(13^^-).
Pharaoh
pursues
to
recover
his
slaves
(14^f),
and
when
the
people
are
dismayed,
Moses
encourages
them
(I4i*'-"-
i^^b.
zob.y
^
g^^t
wind
drives
back
the
water,
so
that
the
Israelites
are
able
to
cross
during
the
night
(142ib-
m-
ssb.
27b.
28f.
aot,)^
but
the
water
returns
to
overwhelm
the
Egyptians.
Israel
offers
thanks
in
a
hymn
of
praise
(^160
;
but
soon
in
the
wilderness
tempts
Jahweh
by
murmunng
for
water
(w.^^-sfia.
27
173.
2b.
7),
According
to
E,
an
armed
body
march
out
in
so
leisurely
a
fashion
that
they
are
able
to
bring
Joseph's
bones.
For
fear
of
the
Philistines
they
avoid
the
route
of
the
isthmus
(1317-19).
Pharaoh
pursues
(149»-
i''i>).
but
the
people,
protected
by
an
angel,
cross
when
Moses
lifts
his
rod
(vv.wb.
16a.
19a.
20a.
Bfia.
20).
The
women
celebrate
the
escape
(IS^-^^-
^'"■);
and
in
the
wilderness
Jahweh
tests
Israel,
whether
they
can
live
on
a
daily
provision
from
Him
(16*-
"a.
i9a.
i«a.
i9b-2i.
a6a).
Water,
for
which
the>^
murmur,
is
brought
by
Moses
striking
the
rock
with
hia
rod
(17*''-
'*■
*-^\
5^).
Jethro
visits
and
advises
Moses
(ch.
18
[in
the
main
fromE]).
The
condition
of
the
account
of
the
journey
between
the
Red
Sea
and
Sinai,
and
the
fact
that
events
of
a
later
date
have
certainly
come
into
P's
