A Help for the Understanding of the Holy Scriptures

CHAP. VI.

This is not meant of the syllables and letters of these two names, as if the Patriarchs had n • ver heard of this name Jehovah, but only that of God Almighty (for the contrary is manifest, Gen. 22. 14. And Abraham called the name of that place, Jehovah-jireth, &c.) but it is meant of that which is signified by these names. This name Jehovah denoteth, both God's eternal being in himself, and also his giving of being unto others, that is, the performance of his promises▪ and in regard of this he saith, that he was not known to their fathers by this name: They being sustained by faith in God's almighty power, rested upon the promise, not enjoying the thing promised; but now to their children the promise should be performed, and so they should have full knowledge and experience of the efficacy of that name Jehovah. But withal we must know that this is only spoken comparatively: As the glorious ministration of the law is said to have had no glory, in respect of the excellent glory of the Gospel, 2. Cor. 3. 10. so the fathers are said not to have known God by his name Jehovah in comparison of that which their posterity knew.

That is, so grievous was the bondage and misery they lay under, and so oppressed they were with sorrow by reason thereof, that they could not mind what Moses said to them, nor believe anything that was spoken concerning their deliverance, as deeming their condition desperate, and past hope of recovery.

That is, if the Israelites would not regard what I said to them, what hope can I have that Pharaoh should mind my words, especially considering that I am a man that have an imperfection in my speech? for doubtless it was with respect to his bad utterance that Moses called himself a man of uncircumcised lips. Because circumcision was with them the first badge of God's people, and therefore those that were not circumcised were counted profane, and their uncircumcision was counted a grievous blemish; hence it was that in a figurative kind of speech they called those things that had any natural or moral blemish uncircumcised, as a heart a mind or tongue uncircumcised.

Moses his chief intention is no doubt to show the natural stock of himself and Aaron, that he was a true Israelite, of the tribe of Levi, though he was brought up in Pharaohs court, and afterward • led into the land of Midian; yet for order sake he begins first with the children of Reuben and Simeon, Levies elder brethren.

This express mention of their age is of great use in Chronology, especially for the opening of that speech concerning Israel's peregrination. Exod. 12. 40. The sojourning of the Children of Israel who dwelt in Egypt was four hundred a • d thirty years. It is evident in the 30. chapter of Genesis that Joseph was not above four years younger then Levi. If therefore Joseph was 39 years old when Jacob went down into Egypt (as may be clearly gathered from Gen. 41. 46. because Joseph was thirty years old when he stood before Pharaoh, and when the seven yea • s of plenty were gone, and two years of the famine, then Jacob came down into Egypt) consequently Levi was then three and forty years old; and since he lived, as it is here said, an hundred thirty and seven years, it must needs follow that he lived in Egypt ninety and four years, or thereabouts.

CHAP. VII.

Not only because by Aaron (as God is wont to do by his prophets) he should in God's name decla • e his will unto him for the delivering of his people; but also because of the divine authority given unto him in bringing those great plagues upon Egypt, which made Pharaoh to fear him as God, &c.

The age of Moses and Aaron is here inserted, 1. for the further evidence of the truth of the story, and the computation of the Chronology of those times; 2. to set forth God's glory the more by this intimation of the weakness of his instruments; 3. to show how long God in his wise providence had suffered the Egyptians to oppress the Israelites with such cruel bondage, even from before the birth of Moses till he came to be fourscore years old; and 4. the more to commend the obedience of Moses and Aaron, that did not because of their great years shrink from this weighty employment which God had imposed upon them.

that is, 1. They again required Pharaoh in the name of the Lord to let the children of Israel go out of his land; for this God had commanded Moses and Aaron, chap. 6. 11. and it was a notable evidence of their faith and courage, that they durst again desire this of that proud king notwithstanding they had so enraged him formerly by the first delivery of this their message, that in a fury he oppressed the people more then he had done before; and 2. when Pharaoh hereupon either by way of derision, or out of a captious device to try what they could do, or because he had heard of the miracles wrought, and the Israelites did will them to show him some sign, if they would have him know that their God had sent them, Moses thereupon spake unto Aaron to cast his rod upon the ground, and said it should become a serpent; which Aaron accordingly did. For though it be not here expressed that Pharaoh asked a sign, yet may we justly conclude it from the foregoing verse, where the charge given to Moses was, When Pharaoh shall speak unto you, saying, Shew a miracle for you; then thou shalt say unto Aaron, Take thy Rod, and cast it before Pharaoh, and it shall become a serpent; and then it follows in this verse, And they did so, as the Lord had commanded, &c.

That is, they caused their rods in outward show and appearance to become serpents. These, or the chief of these, were Jannes and Jambres, whereof S. Paul speaks, 2. Tim. 3. 8.

And thus the Lord discovered that the power whereby Moses and Aaron had wrought their miracle, was infinitely fa • re above that of Satan, whereby the Magicians had endeavored to equal the work which Moses had done.

Though hardness of heart be a grievous sin, yet the hardening of the heart is not always sin: and therefore is it here said of God, who cannot be the author of sin, that he hardened Pharaohs heart, to wit, not by making his heart hard that was soft before, nor by infusing any evil into him whereby his heart should be hardened; but in a way of judgment and punishment for his former sins: 1. by withdrawing and withholding that grace whereby he should be won to repent, and yield unto the Lord, as the sun causeth darkness by withdrawing his light; 2. by delivering him up to the power of Satan, and leaving him to his own corrupt lusts and affections; 3. by doing those things to him, which the Lord knew well would prove occasions actuating and exciting the evil that was in him, and cause him more and more to harden his heart against God.

They had shed the blood of the Israelites children, and drowned them in the river, and now God in his just judgment makes the river to yield them nothing but blood.

This is added to show the greivousnesse of the plague: for first it deprived them of that which was in Egypt their chief food, fish, as may easily be discerned by comparing these places together, Num. 11. 5. We remember the fish that we did eat in Egypt freely. Isaiah. 19. 8. where the Lord threatens this as a great judgment to Egypt, The fishers also shall mourn, and all they that cast angles into the brooks shall lament, and they that spread nets upon the waters shall languish: and Exod. 8. 26. where it seems that the Egyptians did abhor to eat of such cattle as the Israelites used to sacrifice, It is not meet for us so to do, saith Moses, for we shall sacrifice the abomination of the Egyptians, &c. Secondly it deprived them of drink: for they used to drink the waters of Nile in Egypt, Jer. 2. 18. What hast thou to do in the way of Egypt, to drink the waters of Sihor, &c? there being very seldom any rain in that country. Deut. 11. 10, 11. The land whither thou goest in to possess it, is not as the land of Egypt, from whence ye came out, where thou sowedst thy seed, and wateredst it with thy foot, as a garden of herbs: But the land whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain from heaven.

The Israelites were therefore free from this plague also, as from others after, Exod. 8. 22. And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there, &c.

But whence had they waters, since already they were all turned into blood? surely either from the land of Goshen, where it was likely the waters were not turned; or rather from the pits which the Egyptians digged, ver. 24. And all the Egyptians digged round about the river for water to drink: for it is unlikely they stayed for the doing of this till water could be fetched from the land of Goshen.

CHAP. VIII.

By expressing these persons that should be plagued with these frogs, the exempting of Israel seems to be implied, as after it is plainly expressed, ver. 22. And I will sever in that day the land of Goshen in which my people dwell, &c.

The despicablenesse of the creature wherewith they were annoyed did no doubt aggravate the plague.

Though the turning of their water into blood all the land over was doubtless a very grievous plague, yet this of the frogs was more grievous then that: against the first they found some help, though not without great trouble, by digging for fresh water round about the river, chap. 7. 24. and perhaps Pharaoh and the richer sort of his people had other sorts of drink in store for their own use; but now against this plague of the frogs, they could find no way to help or ease themselves, no not the greatest of them all▪ and therefore this forced Pharaoh to stoop a little, and to desire Moses and Aaron to pray unto the Lord that he would take away their frogs from them.

The most conceive this to be spoken of the honor which should be done unto Pharaoh, that he should prescribe the time himself when the frogs should be taken away. But I rather think that it is such a kind of yielding to his desire, wherein Moses doth also imply his fear concerning the event, that Pharaoh would brag and boast when he had got the frogs removed, and not keep promise with him in letting Israel go.

That is, that you may know that it is the mighty work of God, and that it is not by chance or by any natural means that the frogs are destroyed, prescribe the time yourself when they shall be destroyed, and at that very time it shall be done.

He was so loath to be beholding to God, or Moses, that he rather chooses to endure th • plague till next day, that he might make trial whether they might not go away of themselves, hoping that they came by some natural cause, and so would again go away.

God could have driven them into the river again, or have caused them to vanish away; but thus it pleased him to let them remain as a spectacle, unto the Egyptians, both to show that it was a true miracle, and by their ill favor to put them in mind of their sin, that made them stink before God.

Because Pharaoh had mocked God, promising and then not performing, the Lord, to manifest his indignation, commands his servant to strike now without giving him warning beforehand (as at other times) what he meant to do. Stretch out thy rod, saith he, and smite the dust of the land, that it may become lice, &c. and thus again too he trampleth on the pride of the Egyptians, punishing them by such base and contemptible creatures.

That is, the dust in every part of the land▪ for it is an hyperbolical speech.

The Lord disables them in making this smallest and basest creature, for their greater confusion; and so the folly of these their Wisemen was made manifest to all men, 2. Tim. 3. 9.

It seems to have been usual with Pharaoh in the morning to go forth unto the waters, either for his health and pleasure, or rather of a superstitious mind, as attributing divine honor to the river Nile. There therefore Moses is appointed to meet him; both because he had no access into Pharaohs presence in his palace, and also that withal his threatening him with the ensuing plague might be the more public.

That is, mixed swarms of wasps, hornets, and all kind of flies Psal. 78. 45. He sent divers sorts of flies amongst them.

That is, the ground whereon the Egyptians are: the meaning is, that they should be on all the land whereon the Egyptians dwelt, but not in Goshen where the Israelites dwelt, as in the following verse is expressed: and this exemption of Israel is here first mentioned, to put Pharaoh in mind of it, as a most remarkable thing, which if he would well think on must needs work upon his conscience.

Here is no mention of Aaron's rod, and happily there was no use made of it, that Pharaoh might see the work was God's and not man's.

That is, in the land of Egypt: being terrified with this fourth plague of the swarms of flies, that were sent amongst them, Pharaoh yields at first thus far, that they should go and sacrifice unto the Lord, so that they went not out of Egypt. And hereby it is evident that during the time of their bondage in Egypt the Israelites were not suffered openly to offer sacrifice to the Lord, but what they did this way they did in private secretly; as indeed it is not likely that all the time of their being in Egypt they did wholly neglect this duty of God's worship and service.

That is, that which the Egyptians abhor to have sacrificed: the beasts which they worshipped, they could not endure to kill, or see them killed for sacrifice; and these were such as the Israelites were to offer up in sacrifice, namely bullocks (and the Egyptians worshipped a certain pyed bull or calf, called Apis) and also sheep and rams, as we may see, Gen. 46. 34. For every shepherd is an abomination to the Egyptians.

CHAP. IX.

This phrase that is here used, go in unto Pharaoh, makes it most probable that when Moses was sent to denounce this following plague, he was not appointed to meet him at the river as formerly, but to go into his palace to him.

This word still is to put Pharaoh in mind ofhis intolerable impudency if he should still refuse, God having so many ways testified his displeasure against him.

Here is no mention neither of Moses rod. See chap. 8. verse. 24.

Or Pestilence: for so is the word, here used in the original, translated, chap. 5. verse. 3. Lest he fall upon us with pestilence.

That is, the greatest part of all sorts: for that all died not, is evident verse. 19. where before the inflicting of another plague, it is said, Send therefore now and gather thy cattle, &c.

Here is no mention made of Pharaohs desiring Moses prayers: Now therefore it seems he did not so far yield as formerly, and we may well conceive that the reasons were these, 1. Because the cattle died presently that were slain by this plague, and so the plague could not be removed by his prayers; and 2. Because his envious heart swelled more then ever against the Israelites, and thereupon it is likely he resolved to make up the loss they had sustained in their cattle, by taking away the cattle of the Israelites from them, and therefore he resolved that he would not let them go.

And so Aaron also, though Moses as the chief be here only mentioned: for why else were they both appointed to take handfulls of ashes of the furnace: As for this sprinkling of ashes towards the heaven, it was but only an outward sign to let Pharaoh know that the ensuing plague came from the God of heaven: and the sign was the fitter, because as they oppressed the Israelites with furnace-work in burning brick, so they are now punished with burning sores which came of ashes taken out of the furnace.

That is, upon the casting up of these handfulls of ashes into the air, there shall be a small dust, that shall fall both upon man and beast throughout all the land of Egypt. It is not necessary, I conceive, to hold that those very handfulls of ashes were turned into such a cloud of dust, but only that they should be a sign of that which should follow, to wit, that immediately there should be small dust showered down both upon man and beast: yet others do hold that those very handfulls of ashes, which Moses and Aaron threw up into the air, did miraculously by the mighty power of God become a cloud of s • all dust overspreading the whole land of Egypt, and so fell down both upon man and beast.

That is, this dust where it falls shall cause a boil breaking out▪ that is, not yet ripe (for then are such boils most painful) yea a boil breaking forth with blains; The word in the original signifies scalding blains, or boiling blisters, and the hot ashes out of the furnace were intended as a sign that such they should be. The word is not used but in this place: it was an extraordinary and incurable boil: for so it is called, Deut. 28. 27. The boil of Egypt whereof thou can • t not be healed.

Because the Magicians could not by their enchantments bring forth lice, and were thereupon forced to acknowledge concerning that plague that it was the finger of God, chap. 8. 19. it is most probable that they did no more after that attempt to do the like to that which Moses had done; and therefore in the fourth & fifth plagues there hath been no mention at all made of them. But yet on the other side because here in this sixth plague it is plainly implied that the Magicians were standing before Moses, it seems most probable, that even after they were so far convinced by the failing of their Art in bringing forth lice, they still continued to embolden Pharaoh not to be moved with those things which were done, and were still ready at hand to resist Moses and Aaron as far as they could: and therefore now by the shame and pain of these boils that rose upon them they were driven away, and forced to give over their fighting against God.

This word includes all the following plagues: for the Lord would have him know that though his hand had been already heavy upon him, yet there were many far worse plagues still behind, plagues that should sting him to the heart, which now he would pour forth thick and threefold upon him.

This must needs be meant of the killing of the first-born, chap. 12. as likewise that which followeth, thou shalt be cut off, &c. must needs be meant of his perishing in the red sea.

That is, since it became a land inhabited: for so this is explained verse. 24, there wa • hail, &c. such as there was none like it in all the land of Egypt since it became a Nation. And hereby also it is manifest, that there was sometimes rain and hail too in Egypt, though very rarely, and not so ordinarily as in other lands.

This he saith, chiefly to set forth the terror of this plague: if you provide not, saith Moses, all will be lost; and withal it aggravates the sin of the Egyptians, that having had experience of God's displeasure yet would not be forewarned, that would not be won by judgments nor mercy.

The description here given us of this strom of hail is to show that i • came not by the ordinary course of nature, but was a supernatural and extraordinary work of God, as appeared, 1. in that it fell upon all the land of Egypt, verse. 25. whereas storms of hail seldom extend so far; 2. that it came at the very hour almost prefixed beforehand by Moses, verse. 18; 3. that only in the land of Goshen, where the Israelites dwelt, there was no hail, verse. 26. 4. that the hail that fell was of such a bigness, and that in Egypt where there seldom was any hail at all, that it did not only destroy their corn and herbs, but also brake their trees and killed both man and beast that were in the storm, verse. 25. and so also the Psalmist saith, Psal. 78. 47, 48. He destroyed their vines with hail, and their sicamore trees with great hailstones: He gave up their cattle also to the hail, and their flocks to hot thunderbolts: and so again, Psal. 105. 32. 33. and 5. that notwithstanding there was not lightning but fire mingled with the hail, even fire that ran along upon the ground, yet were not the hailstones melted with the heat of the fire, nor the flaming fire quenched with the hail.

That is, now I cannot but acknowledge my sin: he intended not, doubtless, to intimate that he was formerly innocent, and had been punished unjustly, though now indeed at this time he had sinned against God; but his purpose was to make known that now he did plainly see, and therefore did willingly at this time acknowledge it, that he had sinned against God, and therefore that God was righteous, and he and his people wicked.

This time was set by Moses, that as soon as he was gone, &c. he would spread abroad his hands, to wit, in prayer, unto the Lord, either with respect to that privacy of retiring by himself, which he intended when he undertook to perform this duty; or else to testify his own confidence in God, that was not afraid to go out into the open field, notwithstanding this fearful storm of hail which God had sent upon the land.

That is, though ye have seen and felt so much of God's power and wrath, and now seem to yield and to beg for mercy; yet I am sure that as yet ye will not truly repent, and fear the Lord. This Moses might well say he knew, because of their carriage of themselves at present, in that they sought not after the way of worship of the true God, but only cried out to have the plague stayed: But besides, God had told Moses that Pharaoh should harden his heart, until he were destroyed; and this he tells Pharaoh before he prayed for him, that so Pharaoh might not boast, when the plague was gone, that he had deceived Moses; and to let him know that he saw cause sufficient why he should at this time make trial of him yet once more by praying that this plague might be removed as he desired, though he knew beforehand that he would be never a whit the better for it.

It seems that in Egypt they sowed their barley at the same time with their wheat (which we do not) and there the barley would be by far the forwardest.

CHAP. X.

Hereby it appeareth that it was some good time after the plague of hail ere these locusts were sent, to wit, when the wheat and the rie might be destroyed, which when the hail fell were not yet grown up, chap. 9. 32. and the like we must hold concerning the other plagues.

The meaning of this is not that they had never before seen locusts in Egypt (for all Histories witness that Egypt is often troubled with locusts) but that they had never seen such multitudes of them, nor any that did so much mischief as these should do.

This word, Snare, usually signifieth the means of destruction. See chap. 23. 33. They shall not dwell in thy land, lest they make thee sin against me: for if thou serve their gods, it will surely be a snare unto thee. Josh. 23. 13. They shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes, until you perish, &c. and so the word is taken here.

This is spoken scoffingly, expressing his firm resolution that they should not all go, as they desired, and that by way of scorn and derision, Let the Lord be so with you, as I will let you go: as if he should have said, May your great God you boast of be with you, and prosper you, if I consent to this which you desire of me; you have a high opinion of your mighty God, and what great things he will do for you; if I let you go upon those terms that you propound, let it be thought that your God was with you, and that he delivered you.

That is, ready to fall upon you. Some expound this to have been spoken by way of reproof, as understanding by evil, the evil purpose of the Israelites; evil is before you, that is, though you pretend only a desire to go a little way to offer sacrifice, yet you have a wicked fraudulent intention her • in, even to carry away this whole people from being under my government: but doubtless it is rather spoken by way of threatening, and by evil is meant the evil he would do to them, if they would not accept the favor now proffered them, but persevere to require of him: Look to it, (saith he) for evil is before you; if you trouble me further I shall make you smart for it.

Or grasshoppers, and with them caterpillars, Psal. 78. 46. He gave also their increase unto the caterpillar, and labor to the locust: Psal. 105. 34, 35. He spake, and the locusts came, and caterpillars, and that without number, and did eat up all the herbs in their land, and devoured the fruit of their ground.

To wit, against Moses and Aaron, by using them so scornfully and reproachfully, by threatening them for the faithful discharge of their duty, and driving them away out of his presence, as in the 10. and 11. verses; or else the Israelites in general, by the cruel bondage under which he had held them, and by refusing to dismiss them, and to grant them that liberty of going forth to serve the Lord, which by Moses and Aaron they had so often desired of him.

That is, pardon the wrong I have done you, and procure that the Lord may not further be offended with me; and if this be done this once, I require no more; for if I fail you anymore, and not do what I promise, I desire not that you should ever anymore afford me the least favor. Yet withal we must know, that the main thing which Pharaoh intended in desiring that his sin might be forgiven, was that the plague might be taken away, which now lay upon them: for he was far from a sincere desire of reconciliation with • od▪

That is, this deadly plague or destruction. And so he calls this plague of the locusts, not only because it killed and destroyed all the fruit of the ground, but also especially because by this means it deprived them of that which was to be food both for man and beast; it was likely if it continued to bring a grievous famine, and so death and mortality amongst them. As for that opinion of some Expositors, that these locusts with their biting killed even men themselves, it is altogether uncertain, and cannot be concluded from these words. Yet probable it is, that there were sometimes in those countries some kind of locusts that killed men with their biting, and that therefore Rev. 9. 5. it is said of those cruel enemies of the Church, that are compared to locusts ascending out of the bottomless pit, that, their torment was as the torment of a scorpion when he striketh a man.

The darkness threatened is here called darkness that may be felt, either by way of an hyperbole to signify what an exceeding great darkness it should be, or else because the air should be so thickened with gross mists and vapors, that it might be felt; which in such an extraordinary horrid darkness as that was might indeed well be.

They saw not one another, because neither it seems had they any light by sun moon or stars from above, nor yet from fire or candle beneath, the thick clouds wherewith the air was darkened being such, that either they did put out the fire; or at least wholly hide and cover it from the sight of men. And being thus deprived of all light whatsoever, and that by a divine hand of judgment, no marvel though with the terror thereof, they durst not so much as move from the places where they were, as is here expressed. How easily the Israelites, that had light in their dwellings, might have gone away with all that they had, whilst the Egyptians lay thus for three days together imprisoned in darkness, we may easily conceive; but they had learnt to depend and wait upon God, and would not stir but by his appointment.

Pharaohs sending for Moses, and charging him not to see his face anymore, ver. 28. argue plainly that this was done after the three days darkness was over. But is it likely that when the plague was removed he would relent? To which I answer, And is it likely that lying bound in the chains of darkness he would not have yielded to let the cattle go, or at least have desired the help of Moses prayers as at other times?

And this he desired chiefly that they might be as pledges of their return again.

That therefore which follows in the next chapter, concerning the death of their first-born, was spoken immediately by Moses at this time before he went from Pharaoh, and therefore it is said, chap. 11. 8. that he went out in a great anger.

CHAP. XI.

That is, the Lord had said unto Moses, yet will I bring &c. for this message Moses r • ceived from the Lord immediately, before Pharaoh sent last for him chap 10. 24. when he charged him not to see his face anymore; and it is here added as the g • ound of Moses confidence in answering so readily as we have it in the last verse of the former chapter, that he would come to him no more; the reason was, because God had before that last coming to Pharaoh told him this which is here recorded. It is true, God had told Moses at first somewhat of the Israelites borrowing of the Egyptians jewels of silver and gold, Exod. 3. 21, 22. And it shall come to pass • that when y • go, ye shall not go empty, but every woman shall borrow of h • r n • ighbour, and of her that so • ou • neth in her house jewels of si • ver, and jewels of gold, &c. as also of this plague of slaying their first-born, Exod. 4. 23. Let my son • go that he may serve me; and if thou refuse to let him go, behold I will slay thy son, even • hy first-born. But this message which is here related, he received from the Lord immediately before that his last going to Pharaoh, whereof mention is made in the 24. verse of the former chapter: and therefore he saith, Yet will I bring one plague more upon Pharaoh, &c.

Implying tha • the reverend esteem the Egyptians had of Moses was a furtherance to the inclining of their hearts thus to lend their jewels to the Hebrews.

That is, immediately after he had told him that he would see his face no more, chap. 10. ver. 29.

That is, grinding at the mill: se • chap. 12. 29. Now those that did thus work at the mill were said to be behind it, because they used to thrust the mill before them as they wrought.

Which yet are wont to bark in the night at the least noise: The speech is proverbial, and signifies that they should not have the leas • disturbance among them, but should all quie • lie take their rest in their beds. This is spoken as it were in opposition that which Mos • s had immediately▪ before said concerning the Egyptians; when as there should be a great cry amongst them because of the death of their first-born, amongst the Israelites all should be still and quiet, not so much as a dog should amongst them move his tongue▪ either against man or beast.

CHAP. XII.

It is not precisely expressed when the Lord spake this which here followeth to Moses and Aaron concerning the institution of the Passover; yet most probably it may be gathered • hat it was before the three days darkness, wherewith the Lord punished the Egyptians: for the Passover was kept on the fourteenth day, the day after the first-born of the Egyptians were slain; and it seems it was but the day before the thirteenth day, when Moses being sent for to Pharaoh, immediately after that darkness was over, and finding he would not dismiss the Israelites, denounced that last plague, the death of the first-born, and that it should befall them the night following, chap. 11. 4, 5. Thus saith the Lord, About midnight will I go out into the midst of Egypt, and all the first-born in the land of Egypt shall die. Now these directions concerning the Passover were given before the tenth day of this seventh month; for upon the tenth day they were enjoined (as we see her ver. 3.) to set apart the lamb which was to be eaten at the Passover.

That is, the month Abib. See chap. 13. 4. This day came ye out in the month Abib, which in the Chaldee tongue was also called Nisan and contained for the most part some of our March, and some of our April; whereas formerly they began their year with the month Ethanim, or after the Chaldees Tisri, which agreeth with our September, as is evident Exod. 23. 16. where we may see that one year ended, and another began at the feast of in gathering, which was after all their harvest. Now in remembrance of this their miraculous deliverance they were appointed to begin it with this month, which was formerly the seventh in number. And yet this account was af • erward kept only in Ecclesiastical affairs: for the Jubilees and such other civil affairs, it began as it had done before, Lev. 25. 8, 9, 10.

To wit, the very day whereon afterwards the Israelites entre d the land of Canaan, Josh. 4. 19. The people came up out of Jordan on the tenth day of the first month. Now a lamb, or a kid (for that is added ver. 5. Ye shall take it out from the sheep, or from the goats) was appointed to be set apart on this day for the Passover; and that no doubt as a significant type and figure of Christ, who is therefore called our Passover sacrificed for us, 1. Cor. 5. 7. and by the Baptist, John 1. 29. the lamb of God which taketh away the sins of • he world. For as these lambes were taken away from the rest of the flock, so was Chri • t taken from among men, Hebr. 5. 1. and was indeed a man as other men are, and sent into the world by his blood to save us from death: and the lamb being of all creatures the most harmless, meek, and profitable, it was the fitter to be a shadow of him in whom the truth of these things was transcendently eminent.

There is no mention made of this separating the Paschal lamb from the flock four days before the feast, in other places where the Passover is commanded. At this time it was thus ordered, both that it might be in a readiness, and not be to seek when they were encumbered with business about their going away; especially that in this, as in other things, it might be a type of Christ, who was holy, harmless▪ undefiled, and separate from sinners; and that there was such a degree of perfection required in him who was to be offered up as a sacrifice of propitiation for us, as was nowhere amongst men to be found.

In the Hebrew it is between the two evenings. The meaning of this may thus be understood: The natural day from sun to sun the Jews used to divide into four parts, the first was from sunnerising to nine in the forenoon; the second contained the three following hours, from nine to twelve, and was called the sixth ho • re; the third contained the three next, from twelve to three in the afternoon, and was called the ninth hour; the fourth reached from thence unto sunsetting: so that between three a clock in the afternoon (which was the first evening) and sunsetting (which is here reckoned the other evening) was the time appointed for the killing of the Passover, at which time also Christ the true Paschal lamb died for us, as is evident Matth. 27. 46. 50. And about the ninth hour Jesus cried with a loud voice, Eli, Eli, &c. verse. 50. Jesus, when he had cried again with a loud voice, yielded up the Ghost. And so, Once in the end of the world appeared to put away sin by the sacrifice of himself, Heb. 9. 27.

In the 13. verse the reason is expressed why the Lord enjoined the Israelites thus to strike the blood of the Paschal lamb, on the two sideposts, and on the upper dorepost of the houses wherein they did eat it, The blood (saith the Lord) shall be to you for a token upon the houses where you are, and when I see the blood I will pass over you, and the plague shall not be upon you to destroy you. And hence we may probably gather, that this also was ordained only for this Passover in Egypt, when the destroying angel was to pass over the Israelites houses that had their doors sprinkled with the blood of the lamb, and not for future times; 2. That hereby also was signified the applying of Christ's blood by faith, to the hearts of believers, which is called the sprinkling of the blood of Jesus Christ, 1. Pet. 12. 3. That where two smaller households joined together for the eating of the Paschal lamb, either they all continued together that following night in the house wherein they eat, or else that the doors of both their houses had the blo • d of the lamb sprinkled upon them.

This roasting of the lamb was chiefly enjoined, with respect unto the great haste and speed they were to make, because, it might be sooner made ready by roasting then by seething; and withal it signified the bitterness of Christ's passion. So likewise the unleavened bread did betoken haste also, for unleavened cakes are sooner made. But withal it signified, if they will be God's peculiar people they must be purged from all those old superstitions and corruptions wherein they live that have not this interest in God▪ 1. Cor. 5. 8. Therefore let us keep the Feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. And as for the bitter herbs that were eaten with it, they were a memorial of their bitter bondage in Egypt, and withal a type of our mortification, and read • nesse to undergo afflictions with Christ.

Meaning that the lamb must be roasted all and whole: not so much but the inward parts (after they had been taken out and washed) must be put in again and roasted with the rest: whereby may well be signified our communion with Christ whole and undivided, 1. Cor. 1. 13. Is Christ divided? &c. Gal. 2. 20. I am crucified with Christ: Nevertheless I live, yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the son of God, &c.

Because he would not have them employed to any other use then what he had appointed. And besides it might signify that when the morning of the Gospel came, there should be no more use of those Legal shadows.

These ceremonies were also peculiar to that Passover in Egypt, and therefore not observed by Christ. They were principally intended as an expression of their faith concerning their sudden going out of Egypt, which God had promise • d.

It may well be meant, of God's confounding their Idole-God's by punishing the people that worshipped them, and delivering the Israelites whom they had kept in bondage: for hereby God discovered the vanity of those Idols, and as it were laid their honor in the dust. But because, Numb. 33. 4. Moses speaks of this executing judgments upon their gods, as a several act from that of killing their first-born, I rather conceive, that hereby is meant either the killing of the first-born of those beasts which they worshipped as gods; or else, that some such notable accident befell the Egyptian Idols as did the Philistines Dagon before the Ark.

Here begins the direction for the observation of the Passover in succeeding generations.

That is, until the coming of Christ who is our Passover forever; since whose passion there is a like sacrament used also in the Church of the New Testament, in remembrance of his death until he come.

This number of days was appointed, both because seven (being a full and perfect number) figured the whole time of their life, wherein they were still to remember with thankfulness this deliverance; and also because the destruction of the Egyptians in the red sea followed seven days after the Israelites went out of Egypt. Now the first of these seven days was the fifteenth day of this month, and began at the evening, immediately after the eating of the Passover, which they did at the very latter end of the fourteenth day.

This phrase in this place signifieth not only the cutting of them off from the communion and society of the Saints both in this life and in the next; as in Gen. 17. 14. The uncircumcised manchild, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; but also the cutting of them off by death, as in the like case, Exod. 31. 14. Ye shall keep the Sabbath therefore, &c. everyone that defileth it shall surely be put to death: for whosoever doth any work therein, that soul shall be cut off from among his people.

And yet this might not be done on the Sabbath, as is clear Exod. 16. 5. 23. 29. On the sixth day they shall prepare that which they bring in, and it shall be twice as much as they gather daily. To morrow is the rest of the holy Sabbath▪ bake that which you will bake today, &c. and Exod. 35. 23. Ye shall kindle no fire throughout your habitations upon the Sabbath day.

This also was only for the Passover in Egypt (for Christ with his disciples went out that night. Matth. 26. 30. And when they had sung an hymn, they went out into the mount of Olives) and it was commanded, by this sign to teach thee that it was the blood of Christ, the true Paschal lamb, whereby they must be defended from the destroying angel.

That is, the commandment of the Passover, and the feast of unleavened bread (but not those ceremonies, verse. 7, 11, 12. which were appointed for this Passover in Egypt only) you and your children shall observe them forever, to wit, during the time of the Sanctuary and the Legal service: for thus this word forever is often used in the Scripture▪ with respect to the thing spoken of, as Psal. 89. 1. I will sing the mercies of God forever, that is, as long as I live.

The command for keeping the Passover was therefore chiefly intended for the land of Canaan, howbeit they kept it once in the wilderness, Numb. 9.

Where they ground at the mill, Exod. 11. 5. Even unto the first-born of the maid servant that is behind the mill.

Either therefore the eldest and chief of the family was slain in those houses where there were no children; or else the words must be taken figuratively, there was not a house where there was not one dead, that is, there was not a house that had a first-born where there was not one dead; or there was scarce any house without one dead in it generally, the first-born were slain in every house, as elsewhere the Scripture useth the like expression; Jer. 5. 1. Run ye to and fr • through the s • reets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth, and I will pardon it. John 12. 19. Perceive ye how ye prevail nothing? behold▪ the world is gone after him.

That is, Pharaoh sent messengers to Moses and Aaron, to call them up, and bid them presently to go away with the Israelites as they had desired. For that Moses and Aaron went not now to Pharaoh, may be probably gathered from that which Moses had said to Pharaoh a while before, chap. 10. 29. Thou hast spoken well, I will see thy fac • again no more. Yea indeed so violent were the people in hastening them away, that it is not likely they would allow the delay of their going to Pharaoh.

With humble and earnest entreaties, Exod. 11. 8. And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, &c.

To wit, at that time when they were going away. I know that many Expositors hold tha • this was done before, betwixt the plague of the three days darkness and this last of the death of their first-born. But I see no reason why we should not think it was done in the order as here it is related, especially considering that when the Egyptians were now in such distraction of sorrow, and thereupon so importunate with the Israelites to go, they were most likely to lend them whatever they would desire to borrow, that they might hasten them to be gone.

To wit, by carrying away their jewels and other ornaments which they had borrowed of them. It is evident (according to our translation) that the Israelites, alleging that they we • e to keep a solemn feast unto the Lord in the wilderness, desired of their neighbors the Egyptians their jewels of silver and gold for their use at that time, and that the Egyptians lent them those things, as not knowing nor believing any other but that they intended only a three days journey into the wilderness, there to sacrifice unto the Lord; yet withal as evident it is that they never intended to restore them again, but to carry them quite away, and that not only by God's permission but by his expr • sse command; for he had enjoined them by Moses to do so, chap. 11. 2. and had told them that by this means they should spoil the Egyptians, chap. 3. 22. So that the most that can be conceived in the behalf of the Israelltes herein▪ is this; that they did not say they would bring these things again, but only desired them of the Egyptians for their use in keeping a feast unto the Lord concealing and dissembling what farther they intended, to wit, to carry them quite away with them. Now in all thi • , notwithstanding we cannot charge the Israelites with sin, because they therein obeyed the commandment of God, whose word to obey can never be •• il: And much less can we charge God with unrighteousness, God forbid: His will is the supreme rule of all righteousness▪ and needs it must be good and just which he commands. Besides all that is in the world is God's; and is it not lawful for him to do what he will with his own? Matth. 20. 15. The riches of the Egyptians were more God's then theirs: and most just it was with God by this means to recompense the Israelites for the hard service and injuries they had suffered in Egypt, and as it were to pay them their wages, which the Egyptians had most unjustly detained from them.

Which signifieth boothes; so called, because there the Israelites made them boothes of the boughs of trees, in remembrance whereof was the feast of tabernacles, Levite. 23.

This shows the virtue of that promise, Gen. 46. 3. I am God, the God of thy father; fear not to go down into Egypt, for I will there make of thee a great nation.

That is, strangers, men of several Nations, both such as were servants to the Israelites, and others sojourning there, who were moved by God's mighty works to go out of Egypt with them; and that doubtless the rather, because Egypt must now needs be in a sad estate, by so many grievous plagues, as God had brought upon them.

The speech is figurative: for the meaning is, that from Abraham's calling out of Chaldea to sojourn in the land of Canaan, unto this departure of the Israelites out of Egypt, was four hundred and thirty years: as S ^t Paul explains it, Gal. 3. 17. And this I say, that the Covenant that was confirmed before of God in Christ, the Law which was four hundred and thirty years after cannot disannul, &c. See the notes upon Gen. 15. 13.

This was enjoined the Israelites, as most other of the ceremonies that were to be observed in eating the Paschal lamb, that it might put them in mind in what haste they were at their going out of Egypt, when they were first commanded to keep this ordinance; and that because they that eat in haste do not use to stand breaking of the bones that they may pick out the marrow from thence. But withal God intended hereby the more manifestly to discover that the Paschal lamb was a type of Christ our Passover, or Paschal lamb, as the Apostle calls him, 1. Cor. 5. 7. in whom there should be an exact accomplishment of the truth of this figure: for when the soldiers had broken the legs of the two thieves that were crucified with Christ (which they used to do to them that were crucified before they were yet dead, thereby to mak • their sufferings the greater) coming to Christ and finding that he was dead already, they brake not his legs: And these things were done (saith S ^t John chap. 19. 36.) that the Scripture should be fulfilled, A bone of him shall not be broken.

CHAP. XIII.

That is, make known unto my people that they are to be put apart to holy uses for me and my service. Now the first-born were thus consecrated as a kind of first-fruits, to signify that all God's people, which are a congregation of first-born, being redeemed from death by the blood of Christ, were bound to consecrate themselves to the service of the Lord; Rom. 12. 1. I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

To wit, by a peculiar right, because he preserved them in Egypt when the Egyptians were killed: and therefore such might not be given as a vow of freewill offering, Levite. 27. 26. Only the firstling of the beast, which should be the Lord's firstling, no man shall sanctify it, whether it be ox or sheep.

He mentions the goodness of the land which he had promised, h at it was a land flowing with milk and honey, as a spurr to quicken them in God's service; and makes known that the celebrating of this solemnity should not begin till they were entered the land of Canaan, the better to assure them, that though there were now so many strong Nations dwelling in that country, yet they should drive them out and possess their land.

That is, this feast of unleavened bread shall be as a continual means to call to your remembrance your deliverance out of Egypt: as when men use to put a ring, or to tie a thread upon their fingers, or to hang jewels upon their foreheads, hanging between their eyes (a custom it seems in those times) to put them in mind of something which they are very careful not to forget.

That is, the firstling of all unclean beasts: for this one kind is put for the rest, because there were great store of them in that country. See Numb. 8. 15. The first-born of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem.

When and at what price, see Numb. 18. 16. And those that are to be redeemed, from a month old shalt thou redeem, according to thine estimation for the money of five shekels, after the shekel of the sanctuary, which is twenty gerahs.

The Philistines were enemies to the land of Egypt; and hence we read that whilst the Israelites lived in Egypt, in the days of Ephraim the son of Jacob, the men of Gath that were born in that land, slew some of the sons of Ephraim because they came down to take away their cattle, 1. Chron. 7. 21. much more therefore was it likely, that now they would deny them passage though their country. Now should they see war where the easiness and shortness of the way they had gone might invite • hem to escape, and avoid that trouble by a speedy return back again into Egypt, it is likely the fear of the enemy would soon have made them turn their backs upon Canaan. To prevent this, God leads them a way where the red sea, and troublesome wilderness, through which they had passed, might beat them off from attempting to return, though they should meet with enemies that should make war against them.

Some by this word harnessed, understand only that they went away girt up and prepared for their journey, as travellers used to do▪ But others, and I think more probably, understand it of their going up armed in a military order; whereto agrees also that Translation of this word which is set in the margin of our Bibles, that they went up five in a rank: for considering 1. that the same word in the original is used both here and Josh. 1. 14. where it is translated ye shall pass before your brethren armed; and 2. that immediately after they were in the wilderness they fought with the Amalekites, I see not why we may not think that they went up in a military manner armed: for though they were in bondage to the Egyptians, yet being such a numerous people, living together in the land of Goshen, it is not probable that they were left wholly unfurnished of arms, wherewith they were to defend that part of the country. However the drift doubtless of this place is to show that they went not away in a confused manner, as men that fled, but that being all me • together at Succoth (a place which before they had appointed for their Rendevouz) they marched away from thence in battle-array.

Though the removing of the bones of Joseph as chief be here only mentioned, and that because of the oath that was made to him concerning this, Gen. 50. 25. Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence; yet doubtless either the bones of the other Patriarchs were now carried away with Josephs; or else the Israelites had before when they died carried their dead bodies out of Egypt, and buried them in Canaan, as they did Jacob's. For of all the Patriarchs Stephen said. Act 7. 16. that they were carried over into Shechem, and laid in the sepulcher that Abraham bought for a sum of money of the sons of Emor the father of Shechem.

That is, the Lord to show the Israelites which way they should go, caused a cloud, the sign of his presence, to go before their camp, not only by day, but also by night too, when they had any occasion to travel in the night; and the fashion of it was always like that of a pillar, ascending round and straight from the earth towards the being in all other respects by day like other clouds, only by night it was re • d in appearance like fire, Numb. 9. 15. called therefore here, a pillar of fire: and so it served not only to direct them which way to go (for which way soever that went in the forefront of the camp, the Israelites still followed it, and when they were to stay in any place, then that removed backward into the midst of the Camp, and rested upon the tabernacle, Numb. 9. 18.) but besides it served in the night to give them light, and in the day to cover and shelter them from the extremity of the sun’s heat. He spread a cloud for a covering (saith the Psalmist, Psal. 105. 39.) and fire to give light in the night: for though it ascended up a great height in the air straight like a pillar, yet there it dispersed itself abroad, it seems, at least when need was, like any other cloud, and so did shadow them from the sun (as smoke useth to do) concerning the which the like phrase is used, Judge. 20. 40. The flame began to arise with a pillar of smok • . And therefore it is said, Numb. 14. 14. that this cloud stood over them. Now in all these respects this figured Christ's guidance and protection of his Church in their travels towards the heavenly Canaan; and hereto the Prophet seems to allude, Isaiah 4. 5, 6. The Lord will create upon every dwelling place in Mount Zion, and upon her assemblies a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defense.

CHAP. XIV.

That is, before their removal from Succoth, though it be here set down after it: for there they began to turn aside towards these straights. That we may know that Moses did not ignorantly bring them into such a place of danger, where they had the sea before them, the mountains on one hand, and the tower or city Migdol, a garrison of the Egyptians, on the other, and so no place to pass out, but to return upon the face of the enemy; I say, that we might not misjudge of this action, Moses tells us that it was done by God's special direction, and that to these ends: 1. To avoid war with the Philistines; 2. To harden Pharaohs heart, and to draw him forth upon a supposed advantage gotten; 3. To try the faith of the Israelites.

That is, when Pharaoh shall begin to think, that by reason of the difficulties of the wilderness you know not how to scape away, this shall embolden him to pursue you to his own destruction.

That is, that they were making away as fast as they could, and went not only to sacrifice unto the Lord. It is not meant of flying for fear (for it is afterward said, ver. 8. that they went out with a high hand, that is, boldly powerfully in good array of battle as in chap. 13. 18. The children of Israel went up harnessed, &c.) but it is meant of their marching away with a purpose to get out of his service.

Not like fugitives, but like a free people rescued out of their bondage by the mighty power of God (so to sin with a high hand, is to do it boldly and openly, Numb. 15. 30.) and as men that now thought themselves secure and out of danger of the Egyptians.

Implying that they were the more terrified because they never feared this danger, till unexpectedly looking forth they saw the Egyptians close at their heels.

That is, in the suddenness of the danger they cried out for help, but without faith, as men that knew not what they did.

Implying that they should not need to stir in the business: if they would only be quiet, and with a settled mind wait upon the Lord for help, he would deliver them without their help.

That is, be still, not be put to any trouble in the least resistance of them: for this phrase, of holding the peace, is often applied to actions, and then it signifieth being still, and not moving to do anything, Psal. 50. 3. Our God shall come, and shall not keep silence. and Psal. 83. 1. Keep not thou silence, O God; hold not thy peace, and be not still. Esa. 42. 14. I have long time holden my peace, I have been still, and refrained myself.

This may be meant of the time before Moses had so encouraged the people, as is expressed in the former verses; and then it is here related as the ground of that his confident promise, ver. 13. As for those words of God to Moses, Wherefore criest thou unto me? they imply that he did call upon God, though it were not before mentioned. Neither doth God mislike or reprove him for this, but only hastens him to do what was to be done, and to strike the sea with his rod that it might be divided, and so give way to the Israelites to pass over.

That is, Christ, called Jehovah, Exod. 13. 21. And the Lord went before them by day, &c. and he is said to remove, only because the signs of his presence went to another place.

That is, they went into the channel of the red sea upon the dry-ground, and so were in the midst of the sea, having the sea both on their right hand and on their left. So far were the people now encouraged, that had ere while with much bitterness murmured against Moses and Aaron, partly by the removing of the cloud betwixt them and the Egyptians, partly by the miraculous dividing of the sea upon Moses lifting up his hand over it, but chiefly by the working of God's Spirit in their hearts, that Moses leading the way, they were not afraid to follow him, notwithstanding the terror of the waters standing up on each side as they went; whence it is that the Apostle saith, that by faith they passed through the sea, Heb. 11. 29. and therefore it is also that the Apostle saith, 1. Cor. 10. 2. that they were all baptized unto Moses in the cloud and in the sea; to wit, because the condition wherein they were, as they were led by the ministry of Moses under the cloud and through the sea, was a notable figure or representation of our Baptism, to wit, in that as they by the cloud were covered from the heat of the sun, and were enlightened in the way they should go; so those that are baptized by the water and the Spirit of Christ, are covered from the burning wrath of God, and enlightened to the saving knowledge of the way of life: and as they in the red sea passed as it were through death to life, the red sea being the means of saving them, and of the destruction of the Egyptians; so Christ by the waters of Baptism, as the outward sign, doth save us, our enemies, sin and death, being utterly destroyed.

That is standing up as a heap. Psal. 78. 13. He made the waters to stand as an heap; and so as a wall of defense to them, on their right hand and on their left.

That is, whereas hitherto the Lord had suffered them to go on, and seemed not to regard them▪ now he began to show himself in his displeasure against them.

That is, the Lord caused grievous tempests and storms to fall upon them, thunder and lightnings, and hail and rain: See Psal. 77. 17, 18. The clouds poured out water, the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven, the lightnings lightened the world, the earth trembled and shook. Hereby he struck them with an apprehension of God's wrath, overthrew their tents, put them all into disorder, and made such a tumult in their host, that flying in this disorder they run one against another, and were troubled in their flight.

That is, the Lord by his rain and tempests had so softened the ground that their wheels were clogged, and sunk into the ground, whereby some might be broken and taken off; all drove heavily, and had much ado to get forward.

The Israelites, being gotten over to the other side, saw, no doubt, how upon Moses stretching forth his hand again over the read sea the waters, that stood before up on heaps, came rolling in upon the Egyptians, who had followed the Israelites close behind them, and so drowned them; and so it is said in the following verse, that Israel saw that great work which the Lord did upon the Egyptians. But afterwards they saw also the dead bodies of the Egyptians upon the shore; and if they waited not some time for this, it was doubtless an extraordinary work of God's power, since dead bodies that sink under water do not usually flote upon the water, that so they may be driven upon the shore, till they have been some few days under water. But happily indeed the Israelites might wait so long by the sea side, expecting to furnish themselves with the spoil both of the dead bodies and their carriages. Nor did the sight of the Egyptians, being now but dead carcases, cross the truth of that which Moses had said, ver. 13. The Egyptians whom ye have seen today, ye shall see them again no more forever.

CHAP. XV.

That is, the Lord it is that hath subdued and destroyed our enemies; being weak in ourselves we are strong in him, who hath fought for us, and the Lord it is therefore of whom I mean to sing, and whose praise I desire in my song to set forth: and this is the first song which we meet with in the Scriptures.

Moses here by the spirit of prophecy foreshoweth that the people should build a peculiar tabernacle for the Lord's service.

That is, by many glorious and miraculous works, declaring the transcendent greatness of thine excellency, hast thou overthrown the Egyptians, who in rising up against thy people did rise up against thee.

That is, which did suddenly and utterly consume them: for stubble is consumed when the fire takes it, and is gone on a sudden; and whereas when wood is burnt there will be coals left, when the stubble is burnt, it scarce leaves any ashes behind it. Whence is that also of the Prophet, Isa. 47. 14. Behold, they shall be as stubble, the fire shall burn them, there shall not be a coal to warm at, nor fire to sit before it.

In this phrase, the blast of thy nostrils, it may well be conceived that Moses had respect both to the wind wherewith God divided the red sea, chap. 14. 21. (for so he seems to explain himself in the 10. verse of this chapter, Thou didst blow with thy wind, the sea covered them; as also to the anger and wrath of God which caused him thus to divide the sea; for so usually the wrath of God is expressed in Scripture, and that by a metaphorical speech taken from men, who in their anger use to snuff and blow with their nostrils thicker and stronger then at other times, as Job 4. 9. By the blast of God they perish, and by the breath of his nostrils are they consumed; and so in many other places. And though the dividing of the red sea was a work of mercy in regard of the Israelites, yet was it an effect of his high displeasure against the Egyptians. Yea therefore did the Lord lead the Israelites that way, that the Egyptians following them might be taken as in a trap, and overwhelmed with the waters.

That is, there is none either amongst the false God's of the heathen, or amongst their great ones, God's upon the earth, that is in any degree worthy to be compared to thee, O Lord, who art glorious in holiness, &c. where by the holiness of God is meant that transcendent purity and singular perfection in every regard which is in God alone, which is that indeed which makes God incomprehensibly glorious, and fearful in praises; because we cannot think of those praises which are due unto the Lord, but we must needs be stricken with an awful fear of his Majesty: and he is said to do wonders, because he is of infinite power to do whatsoever may seem most wonderful in the eye of man.

The Egyptians, that were drowned in the red sea, are here said to have been swallowed up of the earth, not only, because they did at first sink down into the earth, in the bottom of the sea, but also because being cast up by the waves upon the shore, many of them at least were there no doubt thrown into pits by the Israelites, and buried, to avoid the corruption of the air; and so did all of them return to the earth from whence they were taken.

That is, towards the land of Canaan: for by the Lord's holy habitation, here is doubtless meant that land of promise where God had long since promised to seat his people, and there to dwell amongst them by the gracious signs of his presence, not in the tabernacle only, but especially also in the temple, which God chose to be his resting place, Psal. 132. 14. and where the promised Messiah did afterwards dwell amongst them, and accomplish the work of man's redemption: and though they were yet but newly gotten out of Egypt, yet Moses saith, Thou hast guided them unto thy holy habitation, both because this was the place whither the Lord was now leading them (for this purpose had he brought them out of Egypt, that he might carry them to Canaan, and plant them there) as also because it was most certain that God would at length carry them thither: and usual it is with the prophets to express the certainty of that which shall afterwards be, by speaking of it as if it were done already.

See Numb. 22. 3. And Moab was sore afraid of the people, because they were many; and Moab was distressed because of the children of Israel.

That is, in mount Zion, which the Lord had chosen to be the place of his habitation, where his temple and sanctuary should be built, wherein he would dwell amongst his people: yet figuratively under this one, the most eminent part of the land, the whole country of Canaan is comprehended; and it is called the Lord's inheritance, because he had prepared it for the habitation of his first-born Israel.

Though Moses and Aaron were brothers, and so Miriam was the sister of Moses as well as the sister of Aaron; yet she is peculiarly called the sister of Aaron, because through Moses absence, when he fled out of Egypt, her reference to Aaron was best known.

When the men had sung a verse or staff of the former song, then she with her women took her course, and sung it over again; or at least she still repeated this one clause here expressed, Sing ye to the Lord, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea, which was happily the burden of the song, as in Psal. 136. For his mercy endureth forever.

Called also the wilderness of Etham, Numb. 33. 8. One might be the general name of the whole desert, the other of some part of it, where the Israelites pitched their tents: It is said indeed chap. 13. 20. that they were in the wilderness of Etham before they passed over the red sea; but it seems the wilderness on both sides the red sea was called the wilderness of Etham.

This may seem to imply that there was in this tree a natural virtue of sweetening the waters it was cast into, because it is said that God shown it him; yet I see no reason why we should thus conclude: for why may it not be as well that God shown him a tree, that was likely in its own nature to make the waters bitterer, that so the miracle might be the more manifest? The changing of the waters taste was rather by the mighty power of God then any virtue in that wood.

Some Expositors conceive that hereby is meant, that in this place God gave the Israelites certain general laws and statutes necessary for the well ordering and governing of the people, until at Sinai they should be more perfectly afterwards taught concerning the whole law and will of God; which happily may be true. But yet doubtless the statute and ordinance chiefly, if not solely, here intended, is that which followeth in the next verse, where the Lord enjoined the people to obey him, and moves them thereto with a promise, that if they would so do, he would then protect them from the plagues of Egypt. So that this clause, There he made a statute, and an ordinance, and there he proved them, hath reference to that which immediately after is expressed in the 26 verse, And said if thou wilt diligently hearken to the voice of the Lord thy God, &c. and the meaning is, that after God had thus tried them with want of water, and upon their murmuring had so miraculously healed the bitter waters of Marah, he then admonished them by Moses hereafter to take heed of this sin they had fallen into, and to carry themselves more obediently towards him; and so made this as a statute and ordinance, that if they would thus do that which is right in his sight, then he would be a gracious God unto them: and thus there he proved them, to wit, not only by their former want, but also byhis present favorable dealing with them, not punishing them for their murmuring, butonely admonishing them, & so making proof whether they would thereby be won or no.

That is, none of the plagues: see Deut. 28. 60. Moreover he will bring upon thee all the diseases of Egypt which thou wast afraid of, and they shall cleave unto thee. The meaning is, that he would not deal with them as with the Egyptians, but as at present he had done; for the present mercy in healing the bitter waters, which is the ground of this speech, showeth plainly that all external plag • es are implied: and thus likewise all external blessings are comprised under health. See Prov. 4. 22. For they are life to them that find them, and health to all their • lesh. Psal. 103. 3. Who forgiveth all thine iniquities, who healeth all thy diseases.

Staying there at Elim, as it seems, many days, because the place was so pleasant, and convenient for them by reason of the waters.

CHAP. XVI.

From Elim they turned back to the red sea, Numb. 33. 10. And they removed from Elim, and encamped by the red sea (which no doubt the Lord did, that he might try them again) but this remove is not here mentioned, because no memorable matter happened in that place; and so he passes over it, and only mentions the next station: for from the red sea they turned back again to the wilderness of Sin.

That is, when we had daily plenty of flesh, and might peaceably and freely ta • e our fill of it. Doubtless considering their hard bondage, we may well think that though they had flesh in Egypt, yet they had no such plenty, at least that they had no such liberty to • it by it, having such tasks daily imposed upon them, that the day scarce afforded them time to dispatch their days work. But thus those that are discontented at their present condition are wont beyond the bounds of truth to extol what they formerly enjoyed.

Their provision being so far spent which they brought out of Egypt, that they saw no means to sustain themselves in this wilderness, where no food could be gotten.

That is, as verse 16. an omer for every man: and thus God fed them from hand to mouth, giving them still no more but provision for one day, that they might be still kept in dependence upon God; to which also agreeth that petition which our Savior taught us, Matth. 6. 11. Give us this day our daily bread.

When God should give them quail in such abundance, then they should know that the Lord had brought them out from the land of Egypt, and not Moses and Aaron of their own heads, as was objected by the Israelites, verse 3. For ye have brought us forth, &c.

That is, the Manna, that glorious work of his (for so Moses expounds himself in the next verse) and glory is oft used for glorious works. See Numb. 14. 21. All the earth shall be filled with the glory of the Lord. John 11. 40. Said I not unto thee, that if thou wouldst believe thou shouldst see the glory of God?

Thatis by reason of your murmurings this the Lord will do, to justify us his servants. Thus he puts them in mind of their sin, and wisheth them to observe that this message which God had sent them concerning the Quails and Manna did show that God had heard their murmurings; and therefore they had need take heed, it may be he would not always deal with them as he had now.

That is, we durst never of ourselves have undertaken this great work of bringing you out of Egypt, from the bondage of Pharaoh; nor can you think that we by our own power have done those miraculous works which you have seen done in this b • sinesse, and which now you shall yet further see; since therefore it is the almighty God that hath done these great things for you, and we only his instruments, your murmurings are not against us, but against the Lord.

Aaron having given charge to the Israelites (as is expressed in the former verse) to come near before the Lord, and there being at that time, before the tabernacle was built, no other visible sign of God's presence amongst them but only the pillar of the cloud; toward that therefore they turned their faces, and perceived that God did in a more glorious manner then ordinarily therein manifest the brightness of his presence. Now because the cloud was in the forefront of their armies, leading them still farther into the wilderness, therefore it is said that they looked toward the wilderness.

This the Lord had said to Moses before: only here it is repeated, to show that he did nothing without a warrant, and that as God had spoken, it came to pass.

Being happily brought in by a wind, as those afterwards were at Kibroth-hattaavah, Numb. 11. 31. where God again gave them quail to eat, and that for a whole mone • h together; whereas now they came in only this one evening before the Manna was given them.

Which is all one as if they had said, what is this? (for so the Hebrew word may signify) or this is a meat which God hath prepared for us without our labor (for Manna in the Hebrew signifieth prepared) and therefore it is added in the next words, For they wist not what it was, that is, they knew not what more particular name to give it.

Proportionably as he hath more or less in his family.

All were employed in gathering, and some (as more able) gathered more, some (as less able) gathered less; but when all was laid together in the common heap (whether of the family, or of the tribe, &c.) and then afterward it was measured to every man an omer, • ccording to the Lord's direction, there was nothing wanting for which they should pinch him that had gathered less, nor nothing over for him that had gathered much; but everyone had his just omer. And hence it is that S. Paul by this example of the Israelites, one helping another, and conferring what they had gathered in common, exhorts the Christian Corinthians in like manner to supply the necessities of their brethren, 2. Cor. 8. 13, 14, 15. For I mean not that other men be eased, and you burdened: But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want, that there may be equality. As it is written, He that had gathered much, &c.

Though everyone in each family had an omer allowed him, whether great or little, men or women, old or young, and none might reserve any of their portion till the next day, yet it cannot be thought that every man was enjoined to eat, or did eat the same quantity; but what they left, they either burnt it, or cast it forth, or some other way consumed it, and might not keep any of it to be eaten the next day. See above, ver. 4.

To wit, that the people had gathered, as they were appointed, twice as much on that sixth day as they had on other days: and of this they informed Moses, both as desiring thereby to glorify God, in the confession of this wonderful work, that he had sent Manna so abundantly that day as before he had promised ver. 5. And it shall be twice as much as they gather daily; and also chiefly that they might receive directions from Moses how to order this their double portion.

It may seem questionable, whether in these words the Israelites were enjoined to bake and seethe so much of the Manna as they d • sired to eat so dressed on the sixth day, and then to reserve the rest unto the morning; or to bake and seethe both for that day and the next day which was the Sabbath. But yet this last seems the most probable; and that because it was not likely they only eat of it undressed, as it was gathered, on the Sabbath day▪ and expressly afterwards it was enjoined in the law, that they should kindle no fire throughout their habitations on the Sabbath day, Exod. 35. 3. Yet I make no question but that some part of it was reserved for the Sabbath, not only because they did so eat some part of it on the other days; but especially also that the hand of God herein might be the more evident, seeing they could no way keep it, whether baked or sodden, on other days, until the next morning, but they found it putrefied; and which way soever they reserved it, whether dressed or undressed, for the Sabbath day, it did not corrupt but continued good and sound.

We must not so understand these words, as if the Manna were said, to be like coriander-seed, because it was white (for the coriander-seed is blackish) but that it is compared to coriander-seed in regard only of its quantity and proportion, and then besides that it was of a whitish color. So that we must read these words as expressing three qualities of the Manna: 1. That it was little and round like the coriander-seed, ver. 4. There lay a small round thing, as small as the hoar frost; 2. That it was for the color of it white, like Bdellium, as it is expressed, Numb. 11. 7; 3. That it was sweet like honey-wafers, namely, unbaked: for being baked the taste of it was as the taste of fresh oil, Numb. 11. 8. In that Apocryphal book, called the Wisdom of Solomon, chap. 16. 20, 21, it is said of this Manna, that it was able to content every man's delight, and agreeing to every taste, and that serving to the appetite of the eater, it tempered itself to every man's liking; whence it hath been by some conceived and maintained that the Manna relished according to every man's desire, and had the savor of any kind of meat which they had a desire to eat of. But this is a weak conceit: for first there is no evident ground for it, in these words; and then besides though it had been intended by that Author, yet it is directly contrary to this description of the Manna which Moses gives us; and again, if God had given this miraculous bread such an extraordinary gift to satisfy every wanton appetite, that it should taste like any meat they desired to taste of, why did the Israelites murmur afterwards against Moses, lusting for flesh and fish, and repining because they had not the cucumbers, and melons, and leeks, and onions, and garlic, which they had in Egypt Numb. 11. 4, 5.

It was a golden pot: See Hebr. 9. 4. Wherein was the golden pot that had the Manna. Moses rehearseth these things here to make a full end of the history of Manna, but they were not done till afterwards, when the Tabernacle was built wherein it was laid up before the Lord.

To wit, till they were gone over Jordan into the land of Canaan, and then it ceased. This Manna (called by the Psalmist Angels food, Psal. 78. 25. Man did eat Angels food, &c.) was a notable type of Christ, and is therefore called Spiritual meat, 1. Cor. 10. 3. And did all eat the same spiritual meat: for Christ indeed is the true bread that came down from heaven, Joh. 6. 33. upon whom feeding by faith, our souls are nourished unto life everlasting: White, in regard of his purity and innocence; and sweeter then the honey to the souls of believers: bruised for our transgressions, and conveyed to us, in the dew of the word, as the Manna lay in the dew upon the ground, and so is our spiritual nourishment all the time of our travelling towards the heavenly Canaan, when there shall be no more use of this food, but God shall be all in all to us.

And ephah, by the judgment of the best Writers, was much like to our English bushel: Whereby we may conceive how bountiful the allowance of Manna was which God allotted them for their daily food.

CHAP. XVII.

This clause, after their journeys, is added, to imply that Rephidim was not the next station after they went from the wilderness of Sin; no, they went from Sin to Dophkah, from thence to Alush, and from thence to Rephidim, Numb. 33. 12, 13. 14.

To wit, by their mutinous requiring of water, as a sign of God's presence among them, saying, Is the Lord among us, or not? as it is afterward expressed verse 7. when men, not believing the promises of God, will boldly prescribe God the time when, and the manner how, he shall perform his promises, this is called a tempting of the Lord, because thereby they do, as it were, try whether he be able and faithful to do what he hath said. And thus are the Israelites here said, to tempt the Lord. Having God's promise for their safe convoy through the wilderness to the land of Canaan, and having had already evidence enough of God's almighty power and fatherly care over them; yet being now in some distress for want of water, they came in a bold manner, and expostulated with Moses and Aaron, and cried upon them to give them water, that they and theirs might not perish with thirst: and herein they did tempt the Lord, because as the Psalmist saith, Psal. 78. 41. They limited the holy one of Israel; they said, Is the Lord among us or not? that is, the want they were in made them question God's presence, and they resolved now to put it upon this trial. Let Moses give them water, and they would acknowledge it; but if that were not done, they would not believe it. And hence was this place afterward called Massah, that is, temptation.

Though there be no mention made in the foregoing expostulation of the people with Moses, that they threatened to stone him; yet perhaps some intimation hereof might fall from some of the rudest and most tumultuous amongst them: and hereupon Moses might ground these words of his. But howsoever their behavior being so full of fury as it was, he might well from hence complain to the Lord that he had just cause to fear lest their rage should at last break forth into this extremity.

That is, toward the rock Horeb: and mention is made of going before the people, for the encouragement of Moses; as if he had said, Fear them not, though they are thus enraged, they shall do thee no harm.

That is, all the people shall not go up with thee to the rock to see the miracle, only some of the elders thou shalt take along with thee, that they may be eye-witnesses of that which is to be done, and afterwards affirm the truth of what they had seen amongst the people. When many years after this the Lord did again, after the same miraculous manner, give them water out of the rock, it was done openly before all the people. Numb. 20. 8. Take the rod (saith the Lord) and gather thou the assembly together, thou and Aaron thy br • there, and speak ye unto the rock before their eyes, and it shall give forth his water: and this makes some question, why God would not have it so now, but only that some few of the elders go up with Moses to see the miracle wrought. But seeing there is no reason given for it in the text, it is sufficient for us to say, that God in his wisdom saw it fit to have it so: yet the most probable reason that can be given is this, That God ordered it so the better to try the faith of his people, and therefore having determined that the rock should give forth water in some hollow place, where the entrance and passage into the rock was not wide enough that the whole multitude of the people might come in to see the miracle wrought, he only enjoined that some of the elders should go up with Moses to be eye-witnesses of what was done, the rest of the people waiting below till the streams of the water came rushing down amongst them, as it is expressed Psal. 78. 1. 5, 16. He clave the rocks in the wilderness, and gave them water as out of the great depths: he brought streams also out of the rock, and caused waters to run down like rivers.

That is, the rod wherewith thou smotest the river Nile in Egypt, when the waters thereof were turned into blood. See Exod. 7. 20.

Hereby it is evident that when Moses came to the rock, there was there some visible sign of God's glorious presence to be seen there upon the rock (though what it was the Scriptures being silent we cannot affirm) which doubtless did wondrously strengthen the faith of Moses and the elders that were with him.

That is, he struck the rock, and immediately the waters gushed forth. And thus the Israelites had not only water for the quenching of their thirst, and that not for the present only, but for some good time after, the stream of water that brake out of the rock becoming a river that ran along in this desert unto several places, where after this they had their stations (whence it is that the Apostle saith, that this rock followed them, meaning the water that gushed out of this rock) but withal in the rock, and the waters issuing from thence they had an extraordinary sacramental sign or type of Christ, and the benefits that redound to poor sinners by him. For so the Apostle saith, 1. Cor. 10. 4. They did all drink the same spiritual drink (for they drank of the spiritual rock that followed them, and that rock was Christ) For as that rock in the wilderness, being struck by the rod of Moses, gave forth waters for the quenching of the Israelites thirst; so Christ upon the cross, being smitten with the rod of Moses, the curse of the law, yields forth, both in his righteousness and the spirit of grace derived to believers from him, that living water, wherewith their dry and thirsty souls are refreshed so that they shall never thirst again, as our Savior saith, John 4. 16.

That is, the posterity of Amalek, a Duke of the posterity of Eliphaz, the son of Esau, Gen. 36. 15. For fear lest the huge army of the Israelites should have passed through their country, they came out to resist them, and lying in ambush, smote the hindermost of them, even all that were feeble behind thee, Deut. 25. 18.

Thus early (it seems) was Joshua chosen by Moses as his lieutenant, or at least one that should have a special stroke in matters of war.

There Moses might be seen holding his rod in his hand, as an ensign to strengthen the faith of the people.

This could not be that Hur the son of Caleb, who was but forty years old when he searched the land of Canaan. If we may credit Josephus, he was the husband of Miriam, Moses and Aaron's • ister.

And this lifting up of his hands was chiefly to hold forth the rod as an ensign to strengthen the faith of the soldiers; but yet withal it served to express the lifting up of his heart in prayer to God, the lifting up of the hands being the usual gesture of one that prays: so that this different success of the Israelites, accompanying the different gesture of Moses body, was purposely by the providence of God appointed to be a real expression both how forcible Moses prayers were, and also how weak the Israelites were in themselves, if God (of whose assistance the rod was a sign) should not stand on their sides.

Which shows that he was weary with standing so long, as well as with lifting up his hands.

The common opinion is, that Moses held up the rod of God in both his hands, and that his hands were weary at length, and so sometimes sinking down not so much through his weakness by reason of age (for forty years after this his natural force was not abated, Deut. 34. 7.) as by the continual labor of reaching up his hands so long together, and that too when his spirits were happily spent much with the vehemency of his spirit in praying to the Lord: Aaron and Hur perceiving th • s, and that withal the Amalekites prevailed against the Israelites, when he let down his hands, they standing on each side of him stayed up his hands, the one the right hand, and the other the left. But because we cannot well conceive but that they would have been all wearied if it had been thus; I conceive it more probable, that Moses held up the rod in one hand, shifting it as occasion was from one hand to another; And so Aaron, and Hur in their turns helped to bear up that hand which was next to them, and had by their turns a time to rest and ease themselves.

Who was to succeed Moses, and therefore was to take special notice of this decree of God concerning the utter extirpation of Amalek: whether this were written in any other book, we cannot say; sufficient for us it is that here we find it recorded by Moses, and that no doubt the rather, because of this express command which was now here given him.

To wit, thereon to offer • acrifices of thankfulness, and that it might • tand as a memorial in future times of this first victory which God had given his people against their enemies the Amalekites: and therefore also he called the altar, Jehovah Nissi, that is the Lord my banner, that it might be a memorial to posterity that in that place the Jehovah had as with a banner displayed gone forth and fought against the enemies of his people, and had there as it were proclaimed that he would have perpetual war with that Nation from one generation to another.

Some read this place thus, Because the hand of Amalek is against the throne of the Lord, therefore the Lord will have war with Amalek, &c. and then the words intimate the reason why the Lord had determined that he would have war with Amalek from generation to generation, to wit, because Amalek had lifted up his hand against the throne of the Lord, in that he had fought against them that were his peculiar people, whose Sovereigne Lord he had undertaken to be. But if we read the words, as they are in our Translation, Because the Lord hath sworn that he will have war, &c. whereas in the Hebrew it is word for word thus, the hand upon the throne of the Lord, then we must know that the hand upon the throne, intimates the form of God's swearing, to wit, that laying his hand upon his throne, as swearing by his Majesty and Regal power, and as he was the great King of the whole world, he had sworn that he would have war forever with Amalek. And this Moses alledgeth as the reason why he called this altar, Jehovah Nissi.

CHAP. XVIII.

See Exod. 2. 16, 18. also the 3. 1.

See Exod. 4. 20.

These words make known the coming of Jethro to Moses with his daughter the wife of Moses, and her two sons; and particularly where Moses was when they came to him, to wit, that he was encamped at the mount of God, that is at Horeb (which why it is called the mount of God, is noted before upon Exod. 3. 1.) Evident therefore it is that though the removing of the Israelites from Rephidim (where they vanquished the Amalekites) to the desert of Sinai, where this mount of God was, be not mentioned till the beginning of the following chapter, yet thither they were removed before Jethro came to them.

That is, Jethro sent this message to Moses; and therefore it is said in the next verse, that hereupon Moses went out to meet him. Considering that the armies of the Israelites were still watchful doubtless of enemies that might set upon them, and the rather because the Amalekites had so lately assaulted them, no wonder it is though Jethro did, before he came upon them with his train, first send to inform Moses of his coming, that they might know who they were, and why they were come. But besides it was requisite in point of civility, that Jethro should beforehand send Moses word of his coming, that he might do what to him seemed good for the receiving of them.

That is, in redeeming the Israelites out of their cruel bondage, concerning which Pharaoh and his Egyptians carried themselves with such pride and insolency, as if they thought it impossible that God should deliver them out of their hands, and resolved that they would in despite of God hold them still in Egypt. And indeed if Moses had now told Jethro, as it is likely he did, how arrogantly Pharaoh at first disdained the message which Moses delivered to him from the Lord, saying, 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, chap. 5. 2. and thereupon laid heavier tasks upon them then he did before; and howthe Magicians of Egypt strove with Moses, & sought to work the same miracles that Moses, but were still confounded, and forced at last to acknowledge the mighty power of God; and yet their Magic, and the feats they wrought thereby, was the chief pride of Egypt, and that wherein they most gloried; and lastly with what a high hand they pursued the Israelites to fetch them back when they were come away, assuring themselves that they should not scape; chap. 15. 9. The enemy said, I will pursue, I will overtake, I will divide the spoil, my lust shall be satisfied upon them; no marvel though Jethro thereupon now answered, that in the thing wherein they dealt proudly, God was above them.

This clause, before God, is added, because it was a religious banquet, eaten before the Majesty of God, and accompanying their sacrifices, as was usual. See Deut. 12. 5, 7. Unto the place which the Lord your God shall choose out of all your tribes to put his name there, there ye shall eat before the Lord your God, and ye shall rejoice, &c. 1. Chron. 29. 21. And they sacrificed sacrifices unto the Lord, &c. and did eat and drink before the Lord on that day with great gladness, &c.

That is, to inquire both concerning religious and civil affairs, wherein they are doubtful what the will of God is.

That is, I make known to them what the will of God is, and what he hath determined shall be done: for though they had not yet the law of God in writing, as afterwards they had when they came to mount Sinai; yet the Church was never without a law, both concerning the duties of God's worship, and their conversing with one another, wherein Moses informed them when they made any question what the will of God was, either by the direction and instinct of God's spirit, or by enquiring of God in cases that were more difficult, and there showing what answer the Lord had given him.

Thus was the Lord pleased to teach his servant Moses humility, employing one that was a Midianite to advise him better for the well ordering of the civil government then he himself could think of.

That is, I make no question but that the blessing of God will testify God's approving this course which I shall now prescribe thee.

That is, matters of less moment, easy to be decided, refer to some inferior officers; but in matters of more importance, and greater difficulty, where there is need of one to inquire of God, there do thou still employ thyself, that is, both in consulting with God, and then in returning an answer to the people.

That is, of so many families: The meaning is, that there should be a ruler or judge appointed over every ten families in each tribe; and so another over every fifty families, &c. and so by this means a goodly order was to be established amongst them, to wit, that every tribune appointed to be judge over a thousand families had under him ten centurions, that is judges over hundreds; and every centurion had under him two rulers over fifties; and every ruler over fifty had under him five which were set over ten families.

That is, whereas formerly, when Moses did all alone, they oft returned their controversies being undecided, or else were constrained to attend a long time; now they should be soon dispatched, and so go to their place, that is, their several dwellings or tents, in peace, that is, their controversies ended, and their minds quieted, &c.

To wit, by the people's consent, who brought fit men unto him. Deut. 1. 13▪ 14. Take ye wise men, and understanding, and known among your tribes, and I will make them rulers over you. And ye answered me and said, The thing which thou hast spoken is good for us to do.

Though this be here added to conclude the story, yet it doth not follow that he went presently away: But of this see more, Numb. 10. 29.

CHAP. XIX.

That is, the very day of the newmoon, which was the first day of every month among the Hebrews; so that they came into the wilderness of Sinai, about five and forty or six and forty days after they came out of Egypt: for they came out of Egypt on the fifteenth day of the first month; from whence if w • count fourteen days remaining of the first month (for their months were according to the course of the moon) and the whole nine and twenty days of the second month, the first day of the third month when they came before mount Sinai, was the four and fortieth day after they came out of Egypt; six days after which the Law was given, wh • reon afterward was kept the feast of Pentecost, that was fifty days after the Passover.

This is meant of the whole course of God's providence over them, from their deliverance out of Egypt unto this time, and implies how speedily, safely, and with what tender affections and care he had brought them thither, carrying them over all difficulties out of the reach of danger, in a manner, as if they had been carried through the air.

That is, a nation whom God hath by a special privilege separated from others, and consecrated to himself.

That is, I will now out of hand meet with thee upon the mount Sinai, in a thick cloud: for this is not meant of that cloud which went before the Israelites, to show them their way in their travails through the wilderness, and out of which God did usually speak to Moses when it rested upon the Tabernacle; but of that cloud mentioned afterward, verse. 16. wherein God spake • o Moses upon the mount; And it came to pass on the third day in the morning, that there were thunders, and lightnings, and a thick cl • ud upon the mount.

Hereby was signified how careful God's people should be to cleanse themselves from all filthiness of the flesh and spirit, especially when they come into God's presence.

Which was fifty days after the passover, at which time the feast was afterward kept, usually called Pentecost, the day whereon the fiery law was given, and the day whereon the fiery tongues were afterwards given for preaching the Gospel. This therefore was not the third day of the month (for then it could not have been the fiftieth day after the passover that the Law was given; and some days after their coming to Sina • on the first day of the month, verse. 1. had been spent in that which hath been hitherto related concerning Moses his going betwixt God and the people) but the third day after God gave Moses this charge concerning his preparing and sanctifying the people.

This was commanded, first, to strike their hearts with the greater reverence of God; secondly, to bridle the curiosity of man in searching into God's secrets, and to teach them to be content with the bounds which he hath set them; thirdly, to provide for their weakness, who would else have been slain with the glory of his presenc • . See chap. 20. 19. Let not God speak with us lest we die.

Or touch him, that is, the man or beast that shall touch the mountain: for that concerning the beast was enjoined, to teach men the more carefully to avoid it: And the reason of this command was, first, lest apprehending the offenders they transgress themselves in touching the mountain, whence those two sorts of death were appointed, of stoning, if they were near hand, of striking them through with darts, if further off; secondly, to teach them how execrable the offender should be unto them: as a thing that would defile them, they must not touch it, but stone it, or strike it through.

By the ministry of Angels there was a trumpet sounded: when this trumpet sounded long, that is, with a long protracted sound (as trumpeters use to do when they are about to make an end) then they were appointed to come up to the mount, that is, to the bottom of the mount, so far as their limits and marks extended, but not beyond. See ver. 16, 17. It came to pass on the third day in the morning, that there were thunders, &c. and the voice of the trumpet exceeding loud, so that all the people that was in the camp trembled. And Moses brought forth the people out of the camp to meet with God, and they stood at the nether part of the mount.

Implying that they were to lay by all worldly cares and carnal affections, that they might be wholly intent to the hearing of the Law. See 1. Cor. 7. 5. Defraud you not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer.

Yea, together with thunder and lightnings, the earthquake, and sound of the trumpet, there fell also great showers of rain, as David hath expressed it, Psal. 68. 8. The earth shook, the heavens also dropped at the presence of God. Now all this terror was to signify and set forth the nature of the Law, whose work it is to show the judgment prepared for sinners, and so to terrify and amaze.

That is, they talked together. What it was that Moses said, it is a weakness to inquire, since it is not expressed: We are only hereby taught how that promise was accomplished, ver. 9. that the people should hear the Lord speaking to Moses in a distinct and audible voice: yet withal probable it is that now that was done whereof the Apostle speaks, Hebr. 12. 21. So terrible was the sight, that Moses said, I exceedingly fear and quake, and that the Lord hereupon cheered him up, and spake comfortably to him.

By the Priests here doubtless were meant the first-born of every family, to whom the prerogative of the priesthood belonged, and who hitherto were employed in offering sacrifices, till by God's appointment the priesthood was afterwards settled in the tribe of Levi. Now the charge that is here given Moses particularly concerning them, is not meant of that which before was enjoyed all the people, ver. 10. that they might be prepared in a holy manner to present themselves before the Lord, which doubtless the priests did then observe no less then the rest of the people; but of a peculiar watching over themselves, to keep themselves clean from all pollutions, and particularly from being defiled with sin by touching the mount, which happily they might have been the bolder to do in regard of their priesthood, if there had not been a special charge given to them.

Thus Moses replied, not by way of contradicting what God had said, and to make known that this charge which God now gave him was needless; but by way of further enquiry concerning God's will: for hearing that charge again repeated, Moses began to bethink himself whether he had not omitted something of that which was before given him in charge, & so in an humble manner professeth how carefully, to his best knowledge, he had done what God had commanded for the restraining of the people from touching the mount, covertly intimating hereby his desire to be further informed, if he had hitherto omitted anything which ought to have been done.

Notwithstanding Moses former answer, the Lord again bids him haste away down, adding the reasons, to wit, 1. that he might fetch Aaron thither to him; 2. that he might again renew his charge to the people, that they should not come near the mount, and especially to the priests, lest they should presume too far in regard of their privilege.

CHAP. XX.

Namely after Moses was gone down to the people, and had the second time, as God commanded, given them straight charge not to pass the bounds that were set them, lest they provoked the Lord to break forth upon them to slay them.

This word is generally used for seeing, hearing, or perceiving: Thus that which is said, Gen. 42. 1. When Jacob saw that there was corn in Egypt, &c. is expressed Act. 7. 12. But when Jacob heard that there was corn, &c.

God is not said to prove men, by anything he doth, because thereby he comes to find out that concerning those men which he knew not before; but because thereby he doth that which those do that prove men, that is, he discovers that either to the men themselves whom he proves, or to others, which was not manifest before: And so Moses here tells the Israelites that the Lord had spoken to them with so much terror to prove them, that is, to discover how weak they were and unable to endure God's glorious majesty, and much less his wrath and indignation; and also to make it manifest whether the apprehension of this majesty of God would make them fear to offend him or no.

That is, the people stood aloof from the mount, as Moses had enjoined▪ but Moses went up into the mount, to wit, together with Aaron▪ for so God had before commanded, chap. 19. 24. Thou shalt come up, thou and Aaron with thee. Yea and after this, because the people were so terrified at the manner of the giving of the Law, when the Elders had desired of Moses that he would receive from God his statutes and judgments, that they then afterwards might receive them from him, the Lord consented hereto, and so the people were sent away to their tents, and Moses went up to the top of the mount, Deut. 5. 30, 31. Go (saith the Lord to Moses) say to them, Get you into your tents again, but a • for thee, stand thou here by me, &c.

This is premised as a reason of the following precept; because ye only heard me speak out of heaven, ye saw no image, therefore ye shall make no image: Now it is said here that God spake unto them from heaven, though he spake to them from the midst of the fire on the top of Mount Sinai, either because it was the voice of God, who dwelleth in the heavens; or because the air is also usually called the heaven, as Gen. 1. 20. and fowl that may fly above the earth in the open firmament of heaven.

This is meant of such altars as they should be appointed to rear as they were upon the way, until they came to the place which the Lord should choose to settle his worship there; and happily of altars reared afterwards upon extraordinary occasions: And these they must make either of earth or of rough stone, as ver. 25. both that the worthlessenesse of the matter and form might show that God would not have them places of his worship for perpetuity; and likewise that they might be types of Christ's human nature (for Christ is our altar, Hebr. 13. 10. We have an all • ar, whereof they have no right to eat, which serve the tabernacle) and of the mean and contemptible condition wherein Christ lived upon the earth, of which the Prophet speaks Isa. 53. 2. He hath no form nor comliness; and when we shall see him, there is no beauty that we should desire him. See the note also upon Exod. 27. 1.

Together with that foregoing precept for the service of God, he adds a promise of his presence, his gracious acceptance of their sacrifices and service, as also his blessing that should attend them thereupon; only this is limited to the places that he should choose to put his name there, as he speaks elsewhere: Deut. 12. 5. But unto the place which the Lord your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, &c. And the reason of adding this here seems to be, 1. to restrain them from rearing altars wherever themselves pleased, they must do it only in places which he should choose to record his name there; and 2. to restrain them from having any superstitio • s conceits in time to come of these places where altars had been raised for the worship of God: for, saith the Lord, into whatever places you come, if I there appoint you to build an altar, I will accept of your service, and will bless you in one place as well as in another. And for this very cause it was (as I before observed) that the Lord commanded such slightnesse in making their altars, to prevent superstition, that the people might see they were not intended for succeeding times.

See the notes upon the foregoing verses.

Namely by transgressing the commandment of God. Thus that which in man's judgment, and art, should polish it, God's Law maketh to be a pollution: so is it with human wisdom in preaching the Gospel, 1. Cor. 2. 4. And my preaching was not with enticeing words of man's wisdom, but in demonstration of the spirit, and of power.

This was also so given in charge concerning altars to be raised upon extraordinary occasions, and which were not to continue for constant use: for it is evident by the height of Solomon's altar, which was ten cubits high, 2. Chron. 4. 1. that the Priests went up offer sacrifices thereon, though doubtless they were not such steps as are in ladders, whereon whilst they went up there might be danger of discovering their nakedness to those that were beneath them; and though the altar which Moses made for the Tabernacle was but three cubits high, yet it is said that the sacrificers did ascend up to it, and descend down from it, Lev. 9. 22. Aaron came down from offering of the sin-offering, and therefore there was some kind of ascending to this altar also. Either therefore it is meant of altars suddenly to be raised of earth or unpolished stones upon extraordinary occasions, or else the steps forbidden are not all kind of stairs, but such as are on ladders, whereon there might be danger of discovering the Priests nakedness, which God would have prevented, 1. for comeliness, and honesty sake; and 2. lest any uncomely thing in the Priests should impair the honor of those sacred rites.

CHAP. XXI.

That is, the judicial laws.

Divers ways the Hebrews came to be sold for servants to their brethren: for 1. sometimes being condemned for theft, they were sold by the judges, that so satisfaction might be made to the owner for the goods they had stolen, if otherwise they were not able to make satisfaction, chap. 22. 3. If he have nothing, he shall be sold for his theft; 2. by reason of poverty they might sell their children for servants, as is • vident in the 12. verse of this chapter; or themselves, Lev. 25. 39. And if thy brother that dwelleth by thee be waxen poor, and be sold unto thee, &c. 3. in case of debt which they were not able to pay, they and their children might be sold as servants, for satisfaction of the debt; whence is that complaint of the poor widow, 2. King. 4. 1. The creditor is come to take unto him my two sons to be bondmen; and that in the parable, Mat. 18. 25. For as much as he had not to pay, his Lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. Now in all these cases, here is a law given concerning the time of their service, namely that they should serve those that had bought them only six years, and that in the seventh year they should set them free. Elsewhere it is evident, that if the year of Jubile fell within the compass of those six years, their servants were then also to be set free, though it were but a year after they had bought them, Lev. 25. 40, 41. but otherwise, they were to serve them six years, as here is expressed. Many learned Expositors, indeed the most, conceive that the seventh year, wherein the Hebrew servants were to be set free, was the Sabbatical year, or the year of release, which was every seventh year, at which time they were to set free their servants, how lately soever they had bought them: And if we thus understand this place, then the meaning of these words is this, If thou buy an Hebrew servant, six years he shall serve, that is, six years is the utmost he shall at any time serve thee, and in the seventh he shall go out free for nothing, that is, when the seventh year, the Sabbatical year, comes, then however he shall go out free for nothing. But 1. because where the Scripture speaks of this Sabbatical year, or year of release, as in the 25. chapter of Leviticus, and in the fifteenth chapter of Deuteronomy, we find no express Law given for the setting free of servants; and 2. because according to this exposition of this Law their servants could never serve them six years, unless they were sold to be servants immediately after the end of the Sabbatical year, and it seems manifest that this clause, six years he shall serve, is more general then so, therefore I rather think that the setting free servants before they had served six years was the peculiar privilege of the year of Jubile, which was every fiftieth year; and that the seventh year in this Law intended, when they were to be set free, was always counted from the year when they were first sold to be servants. Now the reason why the Lord would not have the Israelites serve any longer, is expressed elsewhere, Lev. 25. 55. to wit, because they were God's servants, and so the Lord would teach them to put a difference betwixt his people, and others that were not his people. And though there is mention made here only of servants bought with money, yet if they became any other way servants to their brethren, as by being taken in the war, when there came to be any civil war amongst them, it is probable that by the rule of Analogy this law was extended even to them also.

And so also by the rules of Analogy we may gather, that if he brought children with him, those children should also go out with him.

Here is an exception added to the former law, concerning the setting free of the wife together with the husband, to wit, that if his Master have given him a wife, in the time of his service (namely one of his maidservants, either an Hebrew woman, or stranger, both the manservant and maidservant consenting thereto) and she have born him sons or daughters, in this case the man was to be set free alone by himself, and his wife and children were to continue still servants to his Master. Nor yet can we hence infer, That God approved any man's forsaking his wife: for doubtless that Law stood firm which God had established from the beginning, that a man must leave all and cleave to his wife, Gen. 2. 24. and that the bond of marriage should be kept always inviolable, What God hath joined together let no man put asunder. But for the resolving of this doubt, we must consider, first, that in some cases this might be only a parting with mutual consent for a time, because if his wife were a daughter of Israel, bought with money, she also was to be set free at the end of her six years service, if the year of Jubile did not happen before (Deut. 15. 12. If thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years, then in the seventh year thou shalt let them go free from thee) and then might she return unto her husband: Secondly, that no man was by this law forced to leave his wife; by continuing in his former service, he might still enjoy her: only God takes order that when himself is set free, he must not think under that pretence to deprive his Master of her that was his lawful servant, but should rather endure the enlarging of his own bondage, that he might enjoy her. Thirdly, that this liberty given to a servant set free to go away, and leave his wife behind him, was not an approbation of his forsaking the wife he had taken: at the most, it was but a part or branch of that scope wherein this people were left to themselves, for the hardness of their hearts, as Christ saith in another case, Matth. 19. 8. and fourthly, That if the wife, given him in the time of his service, was a stranger of another nation, and happily of another religion, these marriages were never pleasing to God; and it was his fault that he would yield to marry such a one.

To wit, that his Master might prove it fairly and openly, that it was his servants free and voluntary act to continue with him.

That is, all his life time, to wit, unless the year of Jubile fall in the mean time: for then indeed all Hebrew servants were absolutely set free together with their children, Levite. 25. 40, 41. Now for the boring of his ear to the door, or to the door-post of his Masters house, it was happily partly to shadow forth how blame-worthy they are that prefer not the liberty of the Gospel before the bondage of the law; but doubtless the main reason was, that his bored ear might be an evidence concerning such a servant, that he had voluntarily disclaimed the privilege that God had granted him of being set free at the end of six years service: it was not so much a punishment inflicted, as a mark set upon him to witness his consent to perpetual service, and the misery thereof. And indeed a fit sign it was to signify this. The ear is the emblem of obedience; because they that are obedient, are willingly ready to hearken to the commands of their superiors, that so they may do what is enjoined. The boring therefore of his ear was to signify that he was now tied to his Masters house, and that as a servant he would be ready always to hearken to his voice in all he should give him in charge: whence is that phrase concerning the obedience of Christ, Psal. 40. 6. Sacrifice and offering thou didst not desire: mine ears hast thou opened, or, bored through, as the word in the original signifies.

That is, she shall not always be tied to six years service as the menservants are, as is made evident by some particular exceptions which are added in the following verses: This course of parents selling their children is by many reckoned amongst those things which God did not approve but tolerate in this people, because of the hardness of their hearts. However Lord did here provide that in case parents, constrained perhaps by extreme necessity, should sell their children, if it were a daughter which they sold, she should not go out as the menservants do: and the meaning, I say, is only this, that the Law concerning the setting free of such a maidservant should not be in all respects alike with that of menservants, as namely because though ordinarily maidservants were to be set free also at six years end, Deut. 15. 12, &c. yet sometimes they were to be freed before their six years service was ended (which menservants never were) as appears by those cases propounded in the following verses.

That is, if her Master after he hath bought he • betroth her to himself, and afterwards dislike her, and so repenting of what he hath done will not take her to be his wife (which was likewise one of those things which God did tolerate in this people, but not approve) he must let her be redeemed, that is, he must not think to keep her still to be a servant, or sell her to be a servant to others; at least he must procure her to be redeemed, either by herself, or by her kindred, or by some other that would take her to be his wife. In which case doubtless order was taken by the Judges, that it should be done at a very reasonable price: for though the next clause may seem to imply, that he was only restrained from selling her to one that was not an Israelite, To sell her unto a strange nation he shall have no power; yet since they might not do that to any Israelite servant whatsoever, therefore by a strange nation here is meant (as Calvin takes it) any of another family, though an Hebrew; or else his selling her to a strange nation is only expressly forbidden, because the Hebrews would not buy her, knowing it to be contrary to God's law. And indeed the like favor is granted to a servant whom her Master had married, though she were not an Israelite: for concerning such a one the law was, Deut. 21. 14. that her Master should let her go whither she would, but should not sell her and make merchandise of her, because he had humbled her.

That is, both in the matter of dowry, and in all other things he shall deal with her as if she had been a freewoman.

Now another case is propounded, What shall be done, if a man having betrothed his servant to himself, or to his son (for both may be here understood) do not in dislike cast her off, but take him another wife? This we must not think God approves of, only he tolerates it for the hardness of their hearts; but in this case he provides that the true wife be not wronged, Her food, her raiment, and her duty of marriage shall he not diminish, which last clause may be meant of dowry, and all other things due by marriage covenant; but doubtless that which S ^t Paul calls due benevolence, 1. Cor. 7. 3. is included, and indeed principally (if not only) intended.

To wit, the altar, whilst they were in the desert; in Canaan, both the altar and the cities of refuge also.

This law is again repeated by Moses, though in terms somewhat different, Deut. 24. 7. If a man be found stealing any of his brethren the children of Israel, and maketh merchandise of him, or selleth him, then that thief shall d • e; so that by comparing them together we may see, first, That though this place speaks generally of stealing a man, yet it is meant only of stealing those that were their brethren of Israel: There was doubtless some punishment inflicted on those that stole servants that were strangers of another nation, to wit, according to the punishment of other thefts (for their servants were their money) but it was only the stealing of Israelites, whether men or women, that was punished with death: secondly, That whereas it is said here, He that stealeth a man and selleth him, or if he be found in his hand, he shall surely be put to death, the meaning is not, that though the manstealer had not yet sold his brother whom he had stolen, but had him still in his own possession, he should notwithstanding be put to death, no less then if he had sold him (for the law in Deuteronomi • doth plainly enough intimate that the manstealer was only to be put to death, in case that he had sold, and made merchandise of his brother whom he had stolen; and indeed when the party stolen might be restored, and had not yet endured the misery of being sold for a slave, it is not probable that the thief was in this case to be put to death) but the meaning is this, that though it could not be proved against the manstealer that he had sold him, yet if it could be proved that he had been in his • and, it should be taken for granted that he had sold him, and he should be put to death: and thirdly, That the reason why this theft alone was punished with death amongst the Isra • lites, we may well conceive to have been this, to wit, because it was such a debasing of man, made after God's image, and much more of God's people redeemed from bondage by his outstretched arm, to be sold as beasts; and because the miseries which such poor wretches endured in bondage were indeed worse then death, especially when they were sold to heathens (of which this law was meant; for they could not hope to conceal their theft if they sold them in the land of Israel) where no mercy could be expected, and where besides their souls were exposed to manifest peril. By all which we may likewise gather what a grievous sin it is to bring men into the worse bondage of sin and Satan, or of subjecting the conscience of God's people to be in thralldom to men, of which the Apostle speaks, 1. Cor. 7. 23. Ye are bought with a price, be not ye the servants of men.

By cursing here is not meant only express imprecations, when a child should wish any mischief might befall his father or mother, nor yet any irreverent and undutiful language, but all kind of malicious reviling speeches, whether by way of imprecation or otherwise, as manifestly argued a contempt of their parents: and therefore we see that Solomon saith, with respect doubtless to this law, The eye that mocketh at his father, and despiseth to obey his mother, the ravents of the valley shall pick it out, &c. Prov. 30. 17. and Christ having joined this law with the fifth Commandment, Matth. 15. 4. God commanded saying, Honor thy father and thy mother; and he that curseth father or mother let him die the death, he applieth it to the condemning of that Tradition of the Pharisees, who allowed men to withhold necessary sustenance from their parents, so that what they withheld from them they gave to the Temple, and concludes that hereby they made the commandment of God of none effect by their Tradition: whence it is manifest that by the judgment of Christ they transgress this law, and deserve death before God, that shall either revile their parents, or under the pretence of any religious vow shall whithhold from them that relief which by the law and light of nature they are bound to afford them.

That is, by throwing anything at him, or by the stroke of anything held in his hand.

That is, if he recover so far as to go forth though weakly, he that struck him shall not be put to death, though he die afterward.

Some Expositors understand this law thus, that if a man, with anything fit to give correction with, do correct or beat his manservant or maidservant, yet if he do it so immoderately that the servant dies under his hands, he shall be punished, to wit, as a manslayer, with death: for the word in the original signif • eth, he shall be avenged, and the vengeance to be in • licted by the civil magistrate was the putting them to death that had willfully been the death of others. Now this law was concerning servants that were not Israelites: for it is meant of servants that were absolutely their Maste • s money, as is expressed in the following verse, which the Hebrew servants were not, but were only bought for a time; and for Hebrew servants there is another law given, Levite. 25. • 9. If thy brother that dwelleth by thee be waxen poor and be sold unto thee, thou shalt not compel him to serve as a bondservant, &c. But now others again hold that the Israelites were not to be put to death for this correcting their servants here spoken of, to wit, when their servants died under their hands. And indeed it may well be questioned why it should not be said here as in other laws of that nature, he shall surely die, but only, he shall be surely punished, if it were not purposely done because in this case the guilty party was to be left to the wisdom of the Judges to be punished as they should see cause.

That is, it may be thought he intended not to bring that loss upon himself, by killing him whom he had purchased with his money: and since it may well be judged that he did not do it willingly, even the loss of his servant, bought with his money, shall be deemed sufficient punishment.

That is, if a woman with child come in to help her husband, or friend, when men are fighting together, or to part them, or upon any other occasion be nigh them, and so do casually receive some hurt, and by that means miscarry, yet so as that no mischief follow thereupon, that is, neither the woman nor child die, or be maimed, in this case the party that was the cause of the woman's miscarrying shall pay such a penalty as the woman's husband will lay upon him; only it is in the next clause provided that the woman's husband shall not be his own judge, but shall only require to have such or such a penalty imposed upon him, which shall there be accordingly awarded him by the judge, and he shall pay as the judges determine; whereby also is implied, that the judges had power to moderate the penalty, if the woman's husband demanded that which was unre • sonable.

Whether of the mother, or child having shape and life, as appears by that which follows.

This was the law amongst the Hebrews, which we call the law of Retaliation, whereby the Magistrate was authorised to punish man that had done voluntarily any hurt to their neighbors, according to the hurt which they had done them: And it was doubtless most equal▪ as those times were, and frequently practiced amongst them; yet withal very probable it is that it was in the Judges power in some cases to allow a change or commutation of this penalty, and instead of this to award a pecuniary mulct or fine of money: first, Because in some cases the law of retaliation could not be equal; as for example, If a man that had but one eye should put out one of his neighbors eyes, the putting out of this man's only eye in l • ew thereof would not be perfectly equal; or if the man that had cut off his neighbors arm were of such a weak constitution, that it was altogether unlikely that he should escape death if his arm should be cut off too, by way of punishing that harm he had done his neighbor: s • condly, Because that law, Numb. 35. 31. Ye shall take no satisfaction for the life of a murderer which is guilty of death, may seem to imply that except only in that case of life and death they were allowed to take satisfaction instead of corporal punishments: thirdly, Because it is evident in the thirtieth verse of this chapter, that when a man's ox had killed a man after warning had been given to the owner to keep him in, though the owner was by the law to be stoned, yet the Judges were allowed in some cases not to adjudge him to be stoned, but instead thereof to impose a sum of money: whence by the rule of analogy we may conceive, that in this case of taking eye for eye, and tooth for tooth, &c. the Judges had likewise the same liberty. In Matth. 5. 39. our Savior having repeated this law, addeth, But I say unto you that ye resist not evil; whereby he never intended to abolish this law, but only to clear it from the false exposition of the Jews, who thence took unto themselves liberty for private revenge, which Christ condemns, and rather enjoins his discipiles to bear patiently any wrong done them then to be Judges and revengers in their own cause.

And so also for the loss of any other member, the chiefest the eye, and the meanest the tooth, being only expressed.

One kind of beast (most usual amongst the Hebrews) is here put for all.

The same punishment that was allotted in the former verses, for the punishment of him whose ox had killed any man or woman of grown years, is here also allotted, though it be only a man's child, whether son or daughter, that is killed by such an ox.

The price at which Christ was valued, who became a servant for our sakes, is here appointed to be paid in lieu of a servant killed.

Some conceive, that this must only▪ be meant of pits mad • in open and public ways, not of those which men digged in their own private grounds. And whereas there is no punishment appointed in case a child or any man or woman in the dark should fall into such a pit, it is probable that this was left to the judges to be determined proportionably to that which is determined in this and the former law, verse. 28. 29, 30.

CHAP. XXII.

For the understanding of this law, we must know first, that what is here said concerning the stealing of ox or sheep, must also by the rule of proportion be understood concerning any other cattle, the ox and sheep being only mentioned, because they were the chief, and therefore verse. 4. the asse is also mentioned; secondly, that upon the thief that stole cattle a greater fine was set, then upon him that stole other things: for those that stole other things were only allotted to pay double. verse. 7. but those that stole cattle were to restore fourfold, or fivefold; and the reason was, because men's cattle being left abroad were most in danger; and therefore such theft was to be restrained with the greater severity; thirdly, that the reason why fourfold or fivefold restitution was enjoined in case the cattle stolen were killed, or fold, whereas if they were found in the hands of him that stole them, he was only to restore double, verse. 4. was, because in him that had the cattle still with him there might seem to be some remorse, or simplicity, but in him that killed or sold it there seemed to be more cunning and boldness; and besides, the owner was put to the greater charge or trouble in finding it out, and therefore his penalty was the greater; and fourthly, that the thief was to restore five oxen for an ox, and but four sheep for a sheep, because the loss of an ox was the greater loss, and besides the owner lost the labor of his ox, and therefore was this theft to be restrained with somewhat the greater severity.

That is, in case he hath not made away the ox or sheep, &c. he shall restore that which was stolen, and another as good, or the full value of it. And indeed double restitution was the ordinary penalty of theft, unless in the case before mentioned, when they stole cattle, and afterwards killed or sold them: for so it is expressly said concerning those that stole other things, in the seventh verse of this chapter, If the thief be found, let him pay double. And though it be said Prov. 6. 30, 31. Men do not despise a thief if he steal to satisfy his soul when he is hungry; But if he be found, he shall restore sevenfold; yet I do not thence conclude, that in the days of Solomon theft was more severely punished then God by his law had appointed, but rather conceive that by those words, he shall restore sevenfold, is only meant that he should abundantly satisfy him, as the phrase is elsewhere used, not for a set quantity, but for the abundant doing of anything, as Psal. 79. 12. Render unto our neighbors sevenfold into their bosom their reproach wherewith they have reproached thee, O Lord.

Under this particular expressed, all kind of hurting another man's ground is here forbidden, as with trampling of cattle, &c. yet it is not punished as theft, because it might be do • e unwillingly.

To wit, of trust, and for no reward but of friendship.

To wit, to have it cleared either by witnesses, or the oath of the party, as ver. 11. (whose oath it was fit should be taken, since the owner had trusted him with his goods) whether the goods left with him were indeed, as he pretended, stolen from him, or whether he had himself made them away.

This is a general law inserted concerning the power of the magistrate in deciding controversies of this kind, that so it might not be repeated in every several law: As he had before ordered concerning dead things, as money or stuff committed to the trust of any man, if any difference did grow betwixt the owner and the party entrusted, the magistrate must decide it; so here he shows that in the same manner in other trespasses, as if cattle were committed to a friends trust, and were lost, or if anything lost by the owner were denied by the party that found it, or in any other trespass, the magistrate must still award how it shall be: So that this Law doth not as the former and following Laws show how the Judge should determine, in what cases he should condemn men to pay double, and in what cases he should absolve them; but only takes order that the Judge should determine such differences, and as he did absolve or condemn any man to pay double, so it should be, he shall pay double unto his neighbor, that is, the party accused, if found guilty; and happily the party falsely accusing, by virtue of that Law, Deut. 19. 16, 19. If a false witness rise up against any man, to testify against him that which is wrong; Then shall ye do unto him, as he had thought to have done unto his brother.

As before concerning dead goods, so here concerning cattle committed to the keeping of a friend, the Law appoints how the judges must determine, to wit, that in case such cattle die, or be hurt, or by force driven, not stolen away, no man seeing it, but the keepers; because those losses are not to be prevented by the keepers care, therefore the owner most bear them.

Dead goods stolen from the keeper were not to be made good to the owner, ver. 8. yet cattle must be restored: the reason is, first, because there might be some neglect in keeping cattle abroad, which cannot be so likely of things laid up in a man's dwelling house: secondly, it is most likely they were paid for keeping cattle (because it required watching and charge) and then it was just they should make it good, through whose neglect it was stolen away. Whence is that of Jacob, Gen. 31. 39. Of my hand didst thou require it, whether stolen by day, or stolen by night.

The Law here concerning things borrowed that are lost or hurt whilst they were with the borrower is this, That if the owner were by when the thing borrowed did miscarry the borrower should not make it good, because the owners presence made it manifest that the mischief could not be prevented; But if the owner were not by, then the borrower was to make it good. Nor was the severity of this branch of the Law unequal. For however it might miscarry without any neglect of the borrower though the owner was not by, yet it was fit that such a penalty should by Law be imposed to prevent all fraudulent dealing in the borrower, and to make him the more circumspectly careful of the thing he borrows; and so likewise by this means men had the more encouragement to lend freely.

That is, if it were not borrowed gratis, but hired, then though it miscarry and the owner be not by, he that hired it shall not make it good.

If a maid were betrothed, it was death to lie with her, Deut. 22. 23, 24. If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her; ye shall stone them with stones that they die: but this Law is concerning the defiling of a maid that is not betrothed, in which case it is here provided that if a man entice a maid, either by promise of marriage, or otherwise, and lie with her, he was to endow her, and marry her; and in case her father refused to let him marry her, he was then to pay her a sum of money, according to the dowry of virgins, that is, according to her estate and condition, as dowries used to be given with maids of like parentage and estate. There is another Law much like this, Deut. 22. 28, 29. to wit, that if a man did find a damsel, a virgin not betrothed, and did lay hold on her and lie with her, and they were found, he was then to marry her, and might never asterwards put her away, and was withal to pay unto the maids father fifty shekels of silver. To show the disference betwixt these two Laws, some say that this here is meant of such as by enticing maids did persuade them to consent and so lie with them; but that the Law in Deuteronomy is meant of such as did defile maids without their consent, & that therefore a greater penalty is allotted to those there, then to these here that had the consent of the maids they defiled. But because it is most probable that violent rapes, where the maid no way consented, were always amongst this people punished with death, therefore I cannot think that that Law in Deuteronomy is meant of those that ravished maids: Rather the difference betwixt these Laws consists in this, That in that place of Deuteronomy the Law speaks of defiling maids▪ that being occasionally laid hold on, yielded presently to the lust of him that defiled them, not being beforehand allured and persuaded by degrees; and that this speaks of such as did entice maids with promise of marriage, and so defiled them; and in this case the Law is not so severe. Indeed here nor there is there any punishment at all appointed for the woman, though her sin was great; and that because besides that the loss of her virginity was a brand of ignominy to her, and the hope of marriage might chiefly deceive her, being under her fathers power, and having nothing of her own, she could not be chargeable with paying any mulct of money.

The word here used in the original is in the feminine gender, a woman-witch, to intimate that women in this case were not to be pitied: But elsewhere the same is decreed both concerning men and women, and withal it is expressed by what kind of death they were to die, to wit, that they were to be stoned: Lev. 20. 27. A man or a woman that hath a familiar spirit, or that is a wizard, shall surely be put to death, they shall stone them with stones. And some add that this Law against witches is set next after those against fornication, because it was usual in those times with men by witchcraft to win the hearts of maids to them.

Or, Anathematized, that is, put to death without mercy, destroyed as an execrable and cursed thing.

To such as these we are bound to lend, not expecting so much as the principal, if they be not able to pay, much less the use: Luke 6. 34, 35. And if ye lend to them of whom ye hope to receive, what thank have ye? &c. But love ye your enemies, and do good, and lend, hoping for nothing again, &c.

That is, which he lieth in by night, as is evident in the next verse, for that is his covering only; yet under this is comprehended all other garments and other things whereof he hath present use, as tools to work with, &c. which must be restored against the time he should need them; and therefore also such things as were of continual use, they might not at all take for pawns, whereof an instance is given, Deut. 24. 6. No man shall take the nether or upper millstone to pledge. And indeed this which is here enjoined, that they should at the going down of the sun deliver back their neighbors bedclothes, which they had taken for a pledge, it was all one in effect as if they had been enjoined not to take any such necessaries of them to pledge: for doubtless it is meant of an absolute restoring them without any expectation of receiving them again, there being nothing fonder then that which some would have to be the meaning of these words, that every night the lender was to restore them these pledges for their use, and then in the morning to take them back again, which would have been a continual trouble to the lender without any the least advantage to him; and if they must absolutely restore them at sun-setting, it was to no purpose to take them at all. But however all this must be understood of the pawns of poor people, that had not variety, and so were forced to pawn those things which they could not be well without when the time came that they were to use them; and not of rich men that had variety, as is evident, Deut. 24. 12. If the man be poor thou shalt not sleep with his pledge; where also another Law is given concerning pawns, ver. 10, 11. to wit, that the lender might not go into his brothers house, and take what pawn he pleased, but must stand abroad, and take that pledge which should be brought out to him.

That is, those that sit in the place of judgment, the judges, as it is in the margin of our Bibles; for so it is explained in the following clause, nor curse the ruler of thy people: for these in the Scripture are called God's, as Psal. 82. I have said, Ye are God's, &c. to wit, because they are God's Vicegerents upon earth, and they have as it were an impression of God's majesty upon them, in whose stead they are, and whose name they bear. And hence I conceive it is evident that S. Paul spake that ironically, Act. 23. 5. I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the Ruler of the people: for could we conceive that S. Paul knew not the high priest, which is altogether unlikely, yet he knew that he was one of the judges, for so much his own words discover, Sittest thou to judge me after the Law, and commandest me to be smitten contrary to the Law? So that it was no excuse for him to say he knew not that he was the high priest, because however being one of the judges it was against this Law to revile him: And therefore I say, though perhaps those that heard him speak those words understood that he spake them by way of excusing himself, yet he spake them ironically, by way of derision and scorn, as disdaining that he should be accounted God's high priest, or should sit in the seat of justice, that would so unjustly command his officers to smite him on the mouth: which will yet seem the more probable, if we consider how far that Ananias was, of whom he spake, from having any true right to that place and power, to which he pretended, when Christ had abolished the Legal priesthood.

See the notes upon Exod. 13. 1, 2, and 13.

To wit, because till the eighth day it was not fit for the priests use, for whom the first-born of their cattle were intended, yet doubtless when they saw cause they might keep them a while longer, so they did not delay the bringing of them, as being unwilling to give them to the Lord, nor were bound precisely to the eighth day, only they might not bring them sooner: for so we find it was in the like case of bringing their sacrifices, Lev. 22. 27. It shall be seven days under the damme, and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the Lord.

This restraint of the Israelites from eating that which was torn of beasts was, 1. because all flesh of beasts that was not rightly purified from the blood was unclean by the Law; 2. because the bodies of clean cattle became legally unclean by being torn by wild beasts of prey which were all unclean; and 3. to teach the Israelites by abhorring the flesh of beasts thus killed, to abhor all rapine and cruelty, as sins most odious in the sight of God.

CHAP. XXIII.

Some read this clause as it is in the margin, Thou shall not receive a false report: The word in the original will bear both interpretations: and indeed if it be a sin to raise, that is, to be the first author of a false report; then must it needs be also a sin to receive such a report, and so to carry it and spread it abroad amongst others.

That is, afford not thine help and aid to those that combine themselves together to accuse any man falsely before a magistrate; for he that lends a helping hand to the furtherance of any such wickedness may in that sense be said to put his hand to it. Yet because it is manifest that the Lord here speaks of helping by bearing false witness, it may well be that this phrase, put not thine hand, may be used here with reference to that ancient rite of men's putting forth their hand to lay it upon something when they were to take an oath, as Abraham's servant put his hand upon his masters thigh, Gen. 24. 2. and as we use to lay our hands upon a Bible when we swear.

That is, neither must the judge respect the multitude of the parties friends upon whom sentence is to pass; nor the multitude of the judges that consent to wrong judgment; nor must witnesses, or any other, either for fear or favor of the many oppose the truth.

This is also meant of bringing home any other thing that is lost. Deut. 22. 3. In like manner thou shalt do with his asse, and so shalt thou do with his raiment, and with all things of thy brothers which he hath lost, &c.

This is also meant of relieving the cattle any way endangered.

Though all lying be sinful, and may be here implicitly forbidden; yet I conceive that which is here directly and principally forbidden, is lying in or at the seat of justice, as is manifest by the following clause, and the innocent and righteous slay thou not; which must needs be meant of innocent men's being put to death by means of unrighteous judgment: so that the principal thing intended in this Law is, that judges should be marvelous shy either to admit of a false testimony from others, or to give false judgment themselves especially when it is against the life of a man.

These words imply two reasons, why judges must take heed of false judgment, and of condemning the innocent and righteous. 1. Because the judge is not to do in God's name what the Lord will not do; and God will not justify the wicked and so condemn the righteous: 2. Because the Lord will not justify such wicked judges, as condemn the righteous, when they come before his Tribunal.

That is, neither plow it, nor sow it, nor gather those fruits which should this year grow of themselves: for so we find this Law more fully expressed, Levite. 25. 20. And if ye shall say, What shall we eat the seventh year? Behold we shall not sow, &c. Where their distrust of want of food is answered with a promise that in the sixth year the Lord would cause the earth to yield enough for three years; Then will I command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. Now God appointed this Sabbath year, first to give rest to the land (and it was a sign of a very fruitful country if it lay fallow but once in seven years) secondly, to give rest to the servants, who had by this much • ase every seventh year; Thirdly to provide for the poor, who now gathered freely of the fruit of every man's ground for their present use, and this was given to the Lord who gave them the land; Fourthly, that they all might have the more liberty to exce • cise themselves in holy things, as the learning of the Law, which was this year with more then ordinary solemnity to be read in the audience of all the people, Deut. 31. 10, 11, 12. And Moses commanded them, saying, At the end of every seven years thou shalt read this Law before all Israel, &c. And fifthly, that it might be a memor • all of the creation and God's rest on the seventh day, and a shadow of our rest in Christ, and that the rest of the land might teach how exact God is in requiring his Sabbaths.

Namely such corn as grew this year of it own accord (as it used to do in some good store in those countries) of the grains scattered in the former harvest, as also the fruit of their vineyards, and oliveyards, &c. and of this the owners might eat as well as the poor, Levite. 25. 6. And the Sabbath of the land shall be meat for you, for thee and for thy servant, &c. though they might not gather and store it up.

One reason of repeating this Law here may be well thought to be this, to let them know that they were not exempted from the peculiar sanctifying of the seventh day on this Sabbath y • ar, but were rather bound more religiously to keep it holy; and also besides by placing it amongst the judicial Laws, the magistrate was enjoined to see that it was kept.

That is, let them be so abominable to you, that you may detest to make any mention of them, that it may be irksome to you to name them or hear them named. We must not think that it was to the Israelites or is to us a breach of this Law any way or upon any occasion to name the gods of the heathens, for we see they are often named in the Scripture. The meaning of this Law we may gather from that place of the Apostle, Eph. 5. 3. But fornication and all uncleanness or covetousness let it not be once named amongst you. For as the Apostles meaning there is only that those horrid sins should be an abomination to them; so here the Lord's meaning is only that they should abhor all false gods so as to d • test their very names, and of this detestation of Idols is that spoken, Hos. 2. 17. I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name.

To wit, at the feast of unleavened bread, and so also at neither of the three feasts, whereon they were all bound to appear before the Lord. See Deut. 16. 16, 17.

Called also the feast of weeks, or, of sevens, Exod. 34. 22. And thou shalt observe the feast of weeks, &c. To wit, because it was seven weeks after the former feast, upon the fiftieth day following, called thereupon Pentecost; and it was celebrated not only in remembrance of the giving of the Law, which was given the fiftieth day after their going out of Egypt, but also by way of thanksgiving for their harvest: and therefore the first bread or loaves of the new fruit was then offered, Levite. 23. 16, 17. Even unto the morrow after the seventh Sabbath shall ye number fifty days, &c. Ye shall bring out of your habitations two loaves, &c. as in the end of the Passover, the first ears of corn.

The feast of in-gathering, to wit of all the fruits, not only corn which was before inned, but all other fruits, as wine, and olives, &c. It was also called the feast of boothes, or, of tabernacles, Levite. 23. 24. The fifteenth day of this seventh month shall be a feast of tabernacles, &c. and the time allotted for this feast is said here to be in the end of the year, because though Abib was appointed to be the first month for the computation of those things that concerned religion, as their holy fea • ts, &c. yet the month Tisri, the seventh in this account, was yet the first month for their civil affairs; and so the feast of tabernacles being kept in this month, when one year was ended and another began, therefore it is said to be in the end of the year. Now this feast was kept, first in remembrance of God's favor to them in the wilderness, when they dwelt in boothes, Levite. 23. 43. I made the children of Israel to dwell in boothes, when I brought them out of Egypt, &c. And secondly, to show their thankfulness for the fruits which in this month they reaped, Deut. 16. 13, 14. Thou shalt observe the feast of tabernacles seven days after thou hast gathered in thy corn, and thy wine: And thou shalt rejoice in thy feast, &c. And thirdly, to figure out Christ's coming into the world at this time of the year, to dwell in the tabernacle of our flesh, John 1. 14. And the Word was made flesh, and dwelt among us, &c. and their being strangers and travellers here in this world.

That is, at the three great feasts before mentioned, the feast of unleavened bread, the feast of harvest or Pentecost, and the feast of in-gathering, called also the feast of tabernacles; then all the males were enjoined to appear before the Lord, and that in the place which he should choose, Deut. 16. 16. namely, all that were able: for those that were sick, infants and aged men, were doubtless excused. And though only the males were by this law tied to this service, because women had many occasions to keep them at home; yet even the women might if they pleased go up unto these feasts, and often doubtless did: for so it is sa • d of Hannah, the mother of Samuel, 1. Sam. 2. 19. She came up with her husband to offer the yearly sacrifice; and of the virgin Mary, Luke 2. 41. Now his parents went to Jerusalem every year at the feast of the Passover. As for the place where they met together, it was doubtless first the tabernacle, and afterward the temple; because there God dwelt, as it were, amongst his people; and therefore there it is said they should appear before the Lord. And though it may seem somewhat questionable where they met to keep these feasts, all the time the ark was in one place and the tabernacle in another (as it was for many years after the ark was taken and carried away by the Philistines) yet upon good consideration I think we may well conclude that they were kept where the tabernacle was, because there was the altar of burnt-offerings, and the offering of sacrifices was a main part of the holy service of these feasts.

Because the very same words almost are repeated Exod. 34. 25. only there the Passover is expressly mentioned, Thou shalt not offer the blood of my sacrifice with leaven, neither shall the sacrifice of the feast of the Passover be left unto the morning; therefore the most and best Expositors do understand this place particularly of the Paschal Lamb, to wit, that they might not eat any leavened bread with the Passover, and that they might not leave any part of the Paschal Lamb until the morning; the fat being here by a Synecdoche put for all, and specially mentioned, because this in all sacrifices was offered to God. Yet I see not why this place may not be understood generally of all sacrifices; since it is evident, first, that leaven was forbidden in all meat-offerings, which were always offered together with their sacrifices: Levite. 2. 11. No meat-offering which ye shall bring unto the Lord shall be made with leaven; for ye shall burn no leaven, nor any honey in any offering of the Lord made by fire. And secondly, that though the flesh of some sacrifices might be eaten the next day, yet the fat thereof was to be presently burnt upon the altar. See Levite. 7. 2, 3.

Either this must be literally understood according to the very words, that they might not seethe a kid, or a lamb, &c. in the milk of the damme, because this had some appearance of cruelty, which the Lord by this ceremony taught them to abhor; and indeed upon the same ground other like laws were given this people, as Deut. 22. 6, 7. If a birds nest chance to be before thee in the way, &c. thou shalt not take the damme with the young. Or else rather it must be understood concerning the age of the kid, to wit, that they might not offer a kid to the Lord, or eat it themselves, whilst the flesh was only • erely a milky frothy substance, thereby to teach them to avoid all foolish intemperance and delicacy in their feeding: and upon this ground they were forbidden to bring the first-born of their cattle, or any other sacrifice, till they were eight days old; because so long they were but as the dams milk.

That is, the promised Messiah, the son of God, and Angel of the covenant, Mal. 3. 1. Who led them by day in the pillar of a cloud, and by night in a pillar of fire, and at last brought them into the land of Canaan; of whom it is said, 1. Cor. 10. 9. that the Israclites in the wilderness tempted him, and so were justly destroyed by him, therein finding that verified which the Lord here saith, verse. 21. that he would not pardon their transgressions.

That is, he is the Lord Jehovah as I am, of the same Essence, Power, Majesty, and Authority: for so it is said of Christ, Heb. 1. 3. that he was the brightness of his Fathers glory, and the express image of his person, and one God with him, The Father is in me, and I in him, saith Christ, John 10. 38. God was in Christ, reconciling the world unto himself, saith the Apostle, 2. Cor. 5. 19. And so it was prophesied of him, Jer. 23. 6. This is his name whereby he shall be called, The Lord our righteousness.

This may be meant of stinging terrors, wherewith God struck the hearts of the Canaanites; or it may be understood literally of true hornets sent before the Israelites, and the rather, because first God had spoken of the fear wherewith the Canaanites should be stricken in the former verse; and it is not usual in the Scripture to express anything plainly first, and then afterwards figuratively and obscurely. And secondly he tells the Israelites that God had done this for them which he had promised. See Josh. 24. 12.

The bounds of the promised land are here set down, to wit, first their Eastern bound, which was the red sea; and secondly the sea upon which the land of the Philistines lay, called the Mediterranean sea, which was their West border; and thirdly the desert, which lay on the South of Canaan, to with the desert of Shur or Paran, which was their South border, on which side ran the river of Sychar, Josh. 13. 3. called the river of Egypt, Gen. 15. 18. for it runs out of Nile into the Mediterranean sea: and therefore this also is there made the Southern bound; and fourthly the river, which is the great river Euphrates, which was the North bound.

CHAP. XXIV.

God having given Moses those judicial laws set down in the former chapters, and Moses being now to carry them to the people, upon their consent to make a covenant betwixt God and them; the Lord before his departure gives him this command for his coming up again with Aaron, Nadab, Abihu, and seventy of the Elders of Israel, appointing him to leave the people at the foot of the mount, but to bring up Aaron and his two eldest sons and the seventy Elders into the mo • nt, that is, a little way up into the mount, where they might be eye w itnesses of part of God's glory, as is expressed afterwards, verse. 9, 10. being to approach nearer to the Lord then the people were; and then there to leave them also to worship afar off, whilst Moses went up higher to the top of the mount, into the dark cloud, verse. 18. for so it followeth, verse. 2. Moses alone shall come near the Lord, but they shall not come nigh. It is questioned by Expositors who these seventy Elders were: W • read of seventy Elders that w • re chosen to bear part of the government with Moses, and received therefore from the Lord an extraordinary measure of gifts of God's spirit to enable them thereunto, as you may read Numb. 11. 16, 17. but that was done after the camp was removed from Sinai, and pitched in Kibroth-Hattaavah, as it is Numb. 11. 34. which was the next station beyond Sinai: Numb. 33. 16. And they removed from the desert of Sinai, and pitched at Kibroth-Hattaavah. Nor can it be meant of those Judges chosen by Moses before this, by the counsel of Jethro, as you read Exod. 18. 25. they were doubtless far more then seventy, seeing there were amongst them Rulers over every ten families amongst all the tribes. I • sufficeth us therefore to know, that whereas there were always, even when they were in Egypt, certain Elders in every tribe that were principal men amongst them▪ God now appointed that of these seventy should come up with Aaron and his sons into the mount: and these happily were chosen both now for witnesses, and afterwards at Kibroth-Hattaavah for helpers to Moses in his government: yea some add, that God appointed seventy rather then any other number, as a memorial of the seventy souls that went down with J • cob into Egypt, and consequently of God's blessing upon them in bringing them within a few years to so great a multitude.

That is, they shall not at all go up into the mount, as Aaron and the Elders did.

To wit in a book. See Hebr. 9. 19. The ten commandments in the stone tables were written by the finger of God himself, but the judicial laws Moses wrote in a book. And thus covenants agreed upon betwixt party and party are usually committed to writing.

Both the altar and the pillars were outward sacramental signs of the covenant which was now to be established betwixt God and his people; the altar representing God in Christ, the first and chief party in the covenant; and the twelve pillars, the twelve tribes.

The common opinion of most Expositors is, that the first-born were the priests and sacrificers amongst the people▪ until the Levites were taken in their stead, Numb. 3. 41. And thou shalt take the Levites for me instead of all the first-born, &c. and consequently that these were the young men here spoken of▪ And indeed the word here used, in the original doth not always signify youths, in regard of years not yet grown up to man's estate, but young men, fit for service and ministry to their Elders; as Gen. 14. 23, 24. I will not, saith Abraham, take from a thread even to a shoe-latchet, &c. Save only that which the young men have eaten; and Exod. 33. 11. His servant Joshua, a young man, departed not out of the tabernacle. And so in many other places. But because it is I think unquestionable that before the people of God came to be a body politick, the chief and governors of every family were the sacrificers; neither do we ever read that the first-born were set apart for public sacrifices, since the Lord challenged them for his, upo • the coming forth of his people, Sanctify unto me all the first-born, Exod. 13. 2. It is rather probable that Moses and Aaron, and their chief Governors, had as yet the chief hand in offering public sacrifices, and that then young men, perhaps of the first-born, were only chosen to minister to Moses and Aaron in fetching and killing the sacrifices, and other services belonging thereunto; and are therefore said here to have offered burnt-offerings, and sacrificed peace-offerings of oxen unto the Lord. Where by oxen other sacrifices are also implied, these being named as the principal i • stead of all: for Heb. 9. 19. the Apostle speaking of this place, adds also calves and goats.

Which was so reserved to be sprinkled upon the people. This blood was to signify the blood of Christ, by which we are reconciled to God, and by virtue whereof the covenant of grace is established betwixt God and us: and the dividing of this blood (half being sprinkled upon the altar, which represented God, and half upon the people) signified that the performance of the covenant by both parties, God's favor and grace to his people▪ and the people's faith and obedience to God, was to be ascribed to the blood of Christ.

And so also on the book, Heb. 9. 19. Which as it seems was laid on the altar; making use herein also of water, scarlet, wool, and hyssop, Heb. 9. 19. though Moses here nameth them not▪ because so the legal sprinklings were usually done, for there was water intermingled with the blood, because the blood otherwise growing cold would have been thick, and not fit to be sprinkled, nor perhaps enough for the use.

That is, all the people that stood about him, some for all▪ or all as they came to him; or the Elders instead of the people. See Levite. 4. 15.

That is, the signs of God's glory • us presence; for never man saw God, nor can see him, 1. Tim. 6. 16. Whom 〈◊〉 man hath seen nor can see.

Not that the Lord shown himself in any human shape (See Deut. 4. 15.) but this is spoken because of the situation of this saphir work, that it was beneath the signs of his glory, as a pavement under the feet.

That is, though these Elders and Nobles of Israel saw the glory of God in an extraordinary manner upon the mount, yet God was pleased to spare them, that they received no hurt thereby; which is noted as a special mercy of God, in regard that men, yea the greatest and noblest of men, by reason of their frailty are not able to endure such a manifestation of glory, should not God withhold it from being • urtfull to them.

That is, Aaron and his sons. The Elders and Nobles of Israel, before spoken of, saw the signs of God's presence, and yet were so far from receiving any hurt thereby, that returning home again unto the people, where they had before their coming up into to the mount offered up divers sacrifices to the Lord, they did there with their peace-offerings feast together, rejoicing in the goodness of God to them, and the honor he had done to them.

Hitherto Moses stood afar off with the seventy Elders; now he is called nearer, as God had before said, ver. 2. And Moses shall come near unto the Lord, &c.

That is, continue there. Thus God makes known to him that his stay should be now longer then usual; and thereupon it is that he takes order, ver. 14. that Aaron and Ur should in his room determine the affairs of the people.

Joshua was not before mentioned, ver. 1. because he was as Moses minister and continual attendant; and therefore it was not necessary that he should be expressed by name. See chap. 32. ver. 17.

Either this must be meant of such a stay in that place of the Mount, as that withal they might go as oft as they pleased unto the people; or else rather, this word here must be taken in a larger extent, comprehending the place where the people were in their tents, and only implying that they should not go up with him to the top of the mount.

Moses having staid six days in the higher part of the mount, but without the cloud, that in that time his mind might by degrees be taken off from all worldly thoughts and cares, and raised up with a desire and longing expectation of beholding God's glory, to which he was not yet admitted, upon the seventh day God called him, and he went into the midst of the cloud.

To wit, after he went into the midst of the cloud, and was there with God: for so it is expressed, chap. 34. 28. And he was there with the Lord forty days, &c. All which time Joshua it seems stayed upon the mount without the cloud, waiting for Moses, sustaining himself happily all the while with the Manna that fell from heaven, and the water of the brook, mentioned Deut. 9. 21. that descended out of the mount; for there Moses found him when he came down from God; neither did he know what the Israelites had done in the camp. See Exod. 32. 17. But for Moses, he was with God within the cloud all those forty days and forty nights; and therefore doubtless did neither eat nor drink (wherein his condition was a shadow of the life of the glorified Saints in God's presence in heaven) but was continually employed in beholding the glory of God's presence, in receiving instructions from God about all things that concerned his people, and viewing that pattern of the tabernacle, and all things belonging thereto, which was shown him in the mount.

CHAP. XXV.

This was doubtless some choice kind of wood, of great esteem in those times, as Box and Ebony, and such sorts of wood are now amongst us; which either they procured from the places adjoining in the wilderness, where it grew (it seems) in great abundance (and thence happily that place in the plains of Moab, where the Israelites pitched their tents, was called Abel-shittim, Num. 33 49.) or else it was brought out of Egypt, at least by the richer sort of them, for their own private use in their tents or household utensils: which seems the more probable, because of that passage, Exod. 35. 24. Every man with whom was found shittim-wood for • ny work of the service, brought it: whereby it seems that some of them had it lying by them as a choice treasure.

That is, the tabernacle consecrated to God for the duties of his public service, the visible sign of God's presence with, and protection of his people, Levite. 26. 11, 12. And I will set my tabernacle among you: and my soul shall not abhor you, and I will walk among you, &c. It was a type, 1. of Christ's person, whence he is said to be, Heb. 8. 2. A minister of the sanctuary▪ and of the true tabernacle, which the Lord pitched and not man, by whom God doth manifest himself unto us, and in whom we have access unto God; and 2. of the Church, the habitation of God by the spirit, 2. Cor. 6. 16. Ye are the temple of the living God, &c. and every Christian, in whose heart God dwelleth, Heb. 3. 6. Whose • ouse, are we, if w • hold f •• t the confidence, • nd the rejoicing of hope firm unto the end.

This i • add •• 〈◊〉 • •• rong mo • i • e to make the • give 〈◊〉 towards the ••• ing of the 〈◊〉 .

God did not on • lie in word • 〈◊〉 to Mo ••• aft •• wh • t manner he would h • ve everything made in the • abernacle, but th •• e was 〈◊〉 in a vision represented to his sight the very form and propo •• ion of th •• , ver. 40. Look that thou • ache the • • fter their pat • ern whi • h was 〈◊〉 th • e in the • o • nt: Ev • n as he did also aft • rwards to David, for th • m • king of the ••• ple, and all the f • rniture •••• eof 1. Chron. 28. 19. All this, s • id D ••• d, 〈◊〉 Lord m •• e me understand in writing, by his h • nd upon 〈◊〉 ev • n • ll the works of this p • ttern. Now the reason why the Lord was so ex • ct herein, that • o • es might be sure to make all things according to his appointment, was partly because the tabernacle and all things apper •• ining there • unto were to be types and shadows of spiritual and heave • lie things, • ppertaining to Christ and his pri ••• hood; to which end the Lord also • he • ed him the p • ttern of those things above in the mount. So that ind •• d the pa •• ern which was showed to Moses in the mount, was not only a p • ttern of the tabemacle and those things app • rtaining thereunto, which Moses was 〈◊〉 ma • e; but withal likewise a pattern or sigure of those spiritual and h • avenly things which concern • d the ••• rnall priosthood of Christ. And hence it is that the Apo •• le • pplyeth this direction give • n to Moses, to make all things according to the pattern that was shown him in the mount, to manifest that he did not unfitly call those legal utensils, which Moses made, an example and shadow of heavenly things, Heb. 8. 5. Namely, because if the pattern • he •• d him in the mount was a shadow and type of heavenly things, then necessarili • those things that Moses made after this pattern were also such too.

The use of this was principally to keep the two tables of the Law in it, ver. 16. And thou shalt pat into the ark the testimony▪ &c. And so it was a sign of God's pre • ence among • t them, as he was their Lord and Lawgiver, ordaining and requiring the covenant of works, This do and live; and threatening death to them that •• ansgressed his commandments.

It is generally held • hat a cubit amongst the Hebrews contained a foot and an half of our measures: the ark therefore was a yard •• d nine inches long, and three quarters of a yard high and broad.

As the gold spent in the whole work of the tabernacle, and the holy things thereof, was to set forth the majesti • of that great God who had chosen that for his dwelling place; so was this also wherewith the ark was overlaid; but besides also, this of the ark was parti • ularly to teach them what pr •• ious account they were to make of the Law of God, tha • was laid up there in so costly a cabinet.

Or a border which w • s for the closing of the cover of the ar • , and withal for ornament.

And so not being suffered to touch the 〈◊〉 they were taught thereby the more reverently to esteem of it.

That is, the two tables whereon the Decalogue was written, which were a testimony of the covenant betwixt God and the people, and testified what it was that God required of them. See Exod. 31. 18. also ver. 22. of this chapter, and Exod. 38. 21. Therefore also were they called the tables of the covenant, Deut. 9. 9. and the ark wherein they were was called the ark of the covenant of the Lord, Numb. 10. 33. as upon the same reason the book of the Law is also called the testimony, 2. King▪ 11. 12. and the Gospel, 1. Cor. 2. 1. the testimony of God.

Or, a propitiatory covering, a type of Christ, whom God hath set forth to be a propitiation, Rom. 3. 25. by whom we are covered from the wrath of God, and curse of the Law, so that the hand-writing that was against us, which was contrary to us, is taken out of the way, Col. 2. 14. and have God's will revealed unto us.

These Cherubs were to represent the holy Angels, who continually attend God in heaven to do him service, and were therefore signs in that place of God's presence.

The wings of these Cherubims being thus stretched forth did cover the top of the mercy-seat, and compass in that place (their wings meeting together on each side of the mercy-seat) from whence the Lord intended to speak unto Moses; by an audible voice▪ of all things which he would give him in charge for the children of Israel, ver. 22. And I will commune with thee from above the mercy-seat, &c. But withal by stretching forth of their wings was signified the readiness of the Angels to do all willing service to God▪ to Christ, and to his Church and people: And by their hiding of that place from whence the voice of the Lord came to Moses, the Israelites were taught to content themselves with that which God was pleased by his word to reveal unto them, and not to search further.

Hereby was sgnified that the Angels with one joint consent are always attentive to execute God's command, to wait upon Christ▪ his Church and people, into whose mysteries now revealed in the Gospel they desire to look, 1. Pet. 1. 12.

And indeed there specially did God speak to them, though not there only. See chap. 29. 42. and Numb. 12. 5.

Hitherto God had given Moses direction for the making of these things that were to be in the most holy place: here he proceeds to give direction for those things that were to be done in the Sanctuary or holy place within the veil, and so in the first place for making of the table of show-bread. Now this table was 1. to be a memorial of God's miraculous feeding the twelve tribes in the wilderness with bread from heaven▪ 2▪ to teach them when they came into the land of Canaan, that all their provision there was from God▪ and that they were continually fed at God's table (for so much was implied, in that part of their food was still set before God, as by way of acknowledgement that all was 〈◊〉 that so they might be thankful to him and use his gifts soberly and moderately, as if they were at God's table; •••• lie, to be a type of God's feeding his people and family with the true bread of life, Christ, and that both in the word and in the sacrament of the Lord's supper (for indeed therein we may truly say with Solomon, Prov. 9. 2. The Wisdom hath mingled her wine, and hath furnished her table; and as, Psal. 36. 8. That we are abundantly satisfied with the fatness of God's house) and likewise of that fullness of joy which God hath prepared for the faithful in heaven, of which Christ speaking saith, Luke 22. 29. 30. I appoint unto you a kingdom▪ as my father hath appointed unto me, that ye may eat and drink at my table in my kingdom.

According therefore to our measures it was a yard long, half a yard broad, and three quarters of a yard high.

This crown was upon the table by the very edge of it, to keep from falling such things as were set thereon, and withal for ornament.

This border was surely either the very frame wherewith the feet▪ of the table, above close under the board, were joined together, and whereon the board of the table was by some means fastened; or else rather, it was a border for ornament round about the frame, as is usual, to hide the joints where the frame and feet were jointed together.

This was not the same crown mentioned verse. 24. but another, which went round about the frame of the table, upon or over the border, and that only for ornament.

That is, close under the border in the upper part of the frame, that it might be carried the more conveniently.

Four kinds of vessels are here named belonging to the table: hard it is to say for what purpose they were severally used; yet according to our translation the most probable opinion is, that first the dishes were to hold the loaves of show-bread, and some of them happily to hold franckincense which was put upon • ach row of the show-bread, Levite. 24. 7. secondly, that the spoons were to put in the franckince •• e into the dishes, and to take it out again when it was to be burned upon the altar of incense, Levite. 24. 7. and thirdly, that the two last kind of vessels were two several sorts of covers (as is evident in the text, where they are called covers and bowls to cover withal) the one happily being plates for the covering of the loaves, the other bowls▪ for the cov •• ing of the dishes of franckincense, and which might also serve for the burning of t • e franckincense.

To wit, twelve loaves or cakes, each containing two homers or tenth deals of fine flower which were set in • woe rouse upon the table, and changed every Sabbath day, Levite▪ 24. 5. &c. And were therefore called sh • w-bread, because they were alw • y • s set forth and shown as inthe presence of God.

This candlesti • k was a type of Christ, and that as he is and always hath been both by his word and spirit the light of the Church, John 12. 46. I am come a light into the world, that whosoever believeth in me should not abide in darkness.

The shaft went upright in the midst, and then from this shaft went out six branches, three on a side, one above another, and they went out by couples▪ one on the one side, and righ • over against that another on the other side; •• ither were they all of one length, for the nethermost branches were the longer, and the uppe • most the shorter▪ so that they were all of one height above. Now these did denote the Prophets and Priests before, and the Apostles, Evangelists and Pastors since the days of Christ; who did all in their several times, places and degrees, receive their gifts and authority from Christ, and were as so many burning and shining lamps, as it is said of the B • ptist▪ John 5. 35.

These bowls, knops, and flowers, such as are usually in candlesticks, were only for o • nament, y • t might also signify the several gifts and ornaments wherewith Christ dot • endue his ministers; and there was three of each in every branch.

That is, in the shaft of the candlestick: as in the branches there were bowls, and knops, and flowers for ornament, so also in the shaft or body of the candlestick which went up right in the midst of the branches; yet in this there were four of each, whereas there wer • but three in the branches.

That▪ i • , just ove • the fi • st and lowest knop in the shaft came out two branches, one on each side, and so over the second, and third; and then in the upper part of th • shaft, above the place where the branches went forth, was there a bowl, a knop, and a • lower.

That is, the sockets where the oil was put to feed the light, which may well signify the many • old gifts of th • spirit, as Rev. 4. 5. And there were • even lamps of fire burning before the throne, which • r • the seven spirits of God. Now these seven lamps • ere on the top of the shaft and the • ix branches thereof.

That is, round about it. See Numb. 8▪ • .

The tongs or s • uffers were appointed to raise up the wick of the lamps, or to cleanse the droppi • gs of it, and the • the 〈◊〉 so take • n away was put into the sn • ffdishes.

That is, of a • hundred an • twenty pound weig •• .

CHAP. XXVI.

This word tabernacl • is sometimes taken in a larger sense, including the court also; but h • re it is only taken for the inclosure of the ten cur • ains which did compass • the Sanctuary of the most holy place.

Th • se Ch •• ubims w • r • a visibl • •• g •• of God's presence, a • d of 〈◊〉 Angles ministry in th • Church, whereof th • •• b • rnacle was a type.

According to our m • asures every curtain was four • t •• n yards long, and two yard • broad; and so the breadth of all the ten curtains togeth • r was tw • nty y • rds: and thu • they w • r • ordered, they were laid in the length of them cross athwart the tabernacle, in the breadth ofit, from th • North to th • South. Now th • tab • rnacle b • ing fifteen yards compass from th • ground on th • Southsid • to the ground on the Northsid • (for it was on both sid • s five yards high and on th • top five y • rd • bro • d▪) the curtain • of four • t ••• yards length would cov •• i • fr •• one sid • to the oth •• within half • a yard of th • grou • d on • ach side: and again, the t • bernacle b •• ng▪ fif ••• n yard • long, the breadth of thes • t •• curtains, making together twenty yards, would cover the tabernacle in the length of it, and then four yards and an half would b • l • f • to hang down as a coveri • g f •• th • fa •• he • t end of the taber • acl • Eastward, within h • l ••• yard of th • ground, as on the sides, and it might lean over on th • fore •• ont half a yard.

S • w • d or f • st • ned together, and so should make two great curtain • ▪ which were also coupl • d tog •• her wit • loop • and ta • h •• , as is • xpr • ss • d in th • following v •• s •• .

The meaning of this clause is, That there should be loops of blew set upon th • • dg •• of th • two g •••• curtain • that lay n • xt together, when th • • urtains w ••• spread over t • e tab •• nacle, to wit upon th • farthest edge • W • stw • rd of the •• rst gr •• t cur •• in wh ••• it was to be coupled to the oth • r gr • at curtain, and upon that edge • of th • s • cond cu ••• in w •• re i • was to 〈◊〉 coupled to the 〈◊〉 and so with thos • t •• h •• o •• gold▪ mentioned verse. 6. these loops on the edge •• of th • two curt • in • w • r • 〈◊〉 tog • there. Now this, I co ••• iv • ▪ was th •• ord • r • d, bo • h • ha • th • s • loop • and taches on the outside might show the division of the holy place from the most holy▪ (for jus • und • r that place the veil divid • d them, verse. 33. Thou sh • l • ha • g up th • veil un •• r th • tac • es) and also that being so • ast • ned th • y might b • take • n asu • der, and t • at with the more conv •• i • nci • ▪ and l • ss • troubl • th • y migh • 〈◊〉 t •• m down, and fold them up when they removed the tabernacle. But besides, the fastening 〈…〉 curtains together signified the spirits 〈◊〉 o • coupli • g▪ o • th • Sain •• tog •• her by faith and love in Christ, of which the Apostle speaks, Ep •• s▪ 4▪ 3▪ 4. wh • r • he exhorts us to endeavor to keep the unity of the spirit in the bond of peace, telling us that they that are Christians are one body and spirit, even as they are called in one hope of their calling, &c. And the coupling of the two great curtains together to m •• e o •• 〈◊〉 mig •• also 〈◊〉 •• at the Sain • s both in heaven 〈◊〉 earth, • owever • eve • ed • n place one from anot • er, do make but one Church, all things 〈◊〉 in heaven and earth being gathered together in one, even in Chri • t, Eph. 1. 10.

This is add • d as a reason why the two great curtains, made up each of them of five le •• er curtains, should be thus coupled together w • th loops and taches, to wit, that they mig • t make one tabernacle; which had not been, if (as some conceive it was) each •• ve had been coupled together, and n •• the five to the five. See ver. 11.

To wit, goats hair spun by women (Exod. 35. 26. And all the women, whose heart stirred them up in wisdom, spun goats hair) and woven into stuff, not much unlike our chamlet.

Whereas the embroidered curtains were but ten: the reason see in ver. 9.

Two cubits, that is, a yard longer then the embroidered o • es: and so these reached on both sides to the ground, whereas the other came • hort of the ground half a yard on both sides. S •• ver. 13.

It was doubled or folded back in the forefront, that it might serve as a pent • ce to de • end the veil which did hang there.

There being of this curtain one covering more then of the embroidered curtains, it was the breadth of a curtain, that is four cubits or two yards, of larger extent then the other; which overplus was thus used, a yard of it was doubled back in the forefront, as in ver. 9. And the other yard hung over on the backside, and so fell down lower then the other curtain by half a yard, folded or doubled.

Se • above, ver. 8.

Of the measure and fashion of these two coverings there is no mention, and happily because in all things they agreed with that of the goats hair. These served for the service of the tabernacle and things in the same, from the injury of the weather; and withal signified, 1. the safety of the Church covered and hi • from the injuries of the world, whence is that of the Prophet, Isai. 4. 6. And there shall be a tabernacl • for a shadow in the day time for the heat, and for a place of r • fuge, and for a covert from storm and from rain; and that of David, Psal. 27. 5. In the time of trouble he shall hide me in his pavilion; in the secret of his tabernacle he shall hide me, &c. And 2. the state of the Church then, which had the mysteries of Christ under shadows and coverings, now taken away.

These boards of the tabernacle (which were fastened in silver socl ••• , ver. 19.) signi •• ed the several members of the Church, w • o are built upon the fou • dation of th • Pr • ph • ts and Apostles, •• s •• Christ hims • lf b • ing th • •• i • f corner stone; In whom all the building fitly fram • d • ogether groweth unto • n holy temple in the Lord, Ephes. 2. 20, 21. See Rev. 3. 12. Him that overcome • th will I mak a pillar in the temple of my God.

Which was the height of the tabernacle, ten cubit • or five yards.

That is, pieces of board cut out of the same breadth and depth in the bottom of each board, to put into the sockets for their fastening.