'Many comprehend in this reckoning the time from the communication to Abraham (Genesis, chap, xv., v. 13) or his entrance into Canaan ten years earlier. This will leave only two hundred and fifteen years for the sojourn in Egypt. Yet, during that period, the population increased to what would give 603,550 warriors, men above twenty years old, not including the tribe of Levi (Numbers, chap, i., v. 46). Hence, it is scarcely imaginable that the whole number of the nation could be less than two millions; an increase from seventy-two, which is quite impossible. Supposing that they doubled themselves every fourteen years, the number would have been less than half a million. But if four hundred and thirty years be taken, the increase is probable. We see, also, that the males of the whole family of Kohath were 8,600 (Numbers, chap, iii., v. 28); yet Kohath had only four sons (Exodus, chap, vi., v. 18), from whom the grandsons mentioned are eight in number, none being mentioned from Hebron, who, perhaps, died childless. Also, that the father of Moses should have married the daughter of Levi, appears impossible. Surely, then, one or more generations have fallen out from the table (Exodus, chap, vi., vv. 17 and 18).'
By this extract from Dr. John Pye Smith's 'First Lines of Christian Theology,' my reader will see the manner in which orthodox divines overcome difficulties in the text. Finding that it is impossible to receive this part as true, it is suggested that one or more generations may have fallen out of the table, and that it was impossible that the father of Moses could have married the daughter of Levi. Exodus, chap, vi., v. 20, is precise on this point; but taking Dr. Smith's explanation, how can we place reliance on a book as a revelation from God, which is admitted to be imperfect and untruthful in any part? If fallible in matter of detail, it is probably the same in matters of doctrine.
Verse 44. This is one of the verses on which the slaveholders of America rely. I shall deal with the question more fully hereafter.
Chapter xiii., v. 2. By this and several other texts, it appears that the first-born, both of man and beast, were devoted to the Lord. It is quite clear that the beasts were slaughtered as sacrifices, but it is not so clear as to the fate of the human beings. There are special regulations for their redemption, by the payment of cattle, but the unredeemed are not mentioned. It is apparent from Leviticus, chap, xxvii, w. 27 and 28, the history of Jephtha's daughter, Judges, chap, xii., that human sacrifices were parcel of the Jewish religious rites; a portion of their prisoners seem to have been sacrificed to the Lord after each victory, as in other idolatrous nations; and in Jephtha's case, we find these remarkable words after the account of the sacrifice, 'And it was a custom in Israel.'
Verses 17 and 18. Even a devout believer might be sadly puzzled by these verses. Was God afraid lest the people should repent? and did he express that fear to his confidant, Moses, or in what manner, and to whom did God speak? Did God lead his chosen people into Egypt to avoid all wars? if so, how comes it that we almost immediately hear of the battle with the Amalekites? (vide chap. 17). God's fears seem ill-founded, for the Jews although they had a very hard fight with the Amalekites, even with God's aid, never talked of returning to Egypt, in consequence of that fight.
Chapter xiv., vv. 24 and 25. Our authorised translation reads, 'The Lord looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians, and took off their chariot wheels that they drave them heavily.' In the Douay it is, 'The Lord, looking upon the Egyptian army through the pillar of fire and of the cloud, slew their host and overthrew the wheels of their chariots, and they were carried into the deep.'
Verse 31. The Israelites' belief in the Lord and in his servant Moses was of a very unstable nature, notwithstanding all the mighty miracles alleged to have been wrought in their presence. If the Israelites doubted Moses and disbelieved in God, with the terrible series of plagues fresh in their recollection, can it be wondered that we, to whom they are related in so incoherent a style, at this distance of time, should also have misgivings as to their truth?
Chapter xv., v. 3. This expression, 'The Lord is a man of war,' is hardly calculated to inspire us with that love of God it is alleged to be so necessary to our salvation.
Verse 8. 'Nostrils.' This, we are told, is to be read as figurative. How unfortunate that in a revelation words are used which are to be understood as meaning something different from the real signification.
Verse 11. Who are the Gods? In the Douay the phrase is translated, 'Who is like unto thee amongst the strong, O Lord?' The Roman Catholics wished to avoid the suspicion of polytheism. Verse 12. Poetic licence is used here; it was not the earth, but the water, which swallowed the Egyptians.
