An Exposition of Genesis

CHAP. II.

In the former Chapter we have unfolded the occasion of God's bringing Israel out of Egypt, which was the first particular noted in the first general, and that was the history of events before Israel's departure out of Egypt, contained in the 11 former Chapters with part of the 12 ^th

2. Now followeth in this Chapter the history of some preparatory acts of God and events, leading to this deliverance; which more generally were noted to be two.

1. God's raising instruments for the work, Chapters 2, 3, 4.

2. God's mission of them to execute his will about it, Chap. 4, 29, &c.

In the first preparatory work of raising instruments, as they were chiefly two, so we have a double history of them.

1. About raising & fitting Moses for the work, Chap. 2, 3, 4, to ver. 26.

2. About disposing Aaron to help him Chap. 4. v. 27.28.

In the history of raising and fitting Moses the first instrument for this work, we have recorded various providential events.

1. In the birth, preservation, education, and disposition of him, with his course of life, Chap. 2.

2. In God's appearance to him and call of him to it, Chap; 3. v. 1.10.

3. In God's encouragement of him. Chap. 3.11. to the end, and Chap. 4. to ver. 17.

In this second Chap. more especially we have several providential acts preparatory.

• 1. Such as prepare Moses for the work. ver. 1.22.
• 2. Such as prepare the work for him ver. 23.25.

In the former, God's preparatory acts as to constitute and dispose Moses for the work are,

• 1. His giving him his birth and being. ver. 1.2.
• 2. His conservation of him by the means recorded,
  • 1. By his mother, &c. v. 2-3.4.
  • 2. By Pharaohs daughter. v. 5.6.7.8.
• 3. His education and adoption into Pharaohs family. ver. 9, 10.
• 4. His disposing of him to action.
  • 1. Judiciary, though latent. v. 11.14.
  • 2. Provisory, for his life and being ver. 15.22.

To the first, which is, God's preparatory act in giving him being. ver. 1. and part of the second. These words have it. And there went a man of the house of Levi and he took the daughter of Levi, ver. 1. And the woman conceived, and bore a son. Onk. Cald. same — One of the tribe of Levi, and he took the daughter of Levi and had her. Sept. v. 1. And she conceived in the womb and brought forth a male-child. Sept. v. 2. Sam. Syr. Ar. to the same purpose.

In this history of the birth of Moses occur.

1. The term of connection, And, which knits here, not the marriage mentioned, as consequent to the bloody decree, reported in the last verse of the former chapter, but the birth of this instrument Moses; for these parents were married several years before, and they had Miriam their daughter, who at that time was able to watch what would become of Moses; and Aaron was 3 years elder than he; born before the bloody decree, and therefore exempt from it, but Moses was born about the first coming out of that decree, when it was in the hottest execution, as Stephan notes. Act. 7. ver. 20.

2. The matter here connected is a double event.

1. A marriage, that had past before. There went a man, of the house, of Levi and took the daughter of Levi. Wherein note,

• 1. The husband mentioned.
  • 1. By his sex a man.
  • 2. By his tribe, Of the house of Levi, son to Kohath, grand son to Levi.
  • 3. By his name. Exod. 6.20. Amram, he was the husband mentioned.
• 2. The wife expressed.
  • 1. By her sex a daughter, a woman.
  • 2. By her lineage, the daughter of Levi, & as it is supposed the only daughter of Levi, and sister to his father Kohath born to Levi in Egypt. Num. 26.59.
  • 3. By her name. Jochebed. Ex. 6, 20.
• 3. The acts of marriage.
  • 1. Preparatory, he went.
  • 2. Completory, he took her, that is, to wife as is elsewhere expressed. Ex. 6.20. Here must be observed.

1. The legal action, his going to her fathers house and taking her with her fathers consent to be his wife.

2. The time of all this it is best rendered in the preterpluperfect, he had gone, and had taken her to wife long before this time.

Quest. Was such a marriage lawful with his aunt?

Answ. 1. It is by some supposed, that by sister is not meant the natural sister to Kohath, but some of that tribe.

2. Yet it is generally taken for the natural daughter of Levi, sister to Kohath. So Targ. Hierosol. He took Jochebed his aunt to wife.

3. The lawmaker did dispense with it, for that time, therefore was it lawful, but not imitable by any, since God hath made a law against it.

2. The next thing here connected is the fruit of marriage, which as here spoken of, was after the bloody decree gone forth.

• 1. The woman conceived.
• 2. She bore a son.
  • 1. This woman was Jochebed wife of Amram.
  • 2. This son was Moses afterward named.

3. This conception and birth were under God's blessing in this sad time, when all the males were to be drowned. So God ordered Moses to his birth and being. The Jewish fables of Amrams divorce of Jochebed, upon the Kings decree, and his returning unto her, being become young by a miracle, &c. are not worth the naming. It is enough for us to know, that of these parents in lawful marriage, God gave Moses his being, who was to be his instrument to deliver Israel out of Egypt. This was in the year of the world 2433. Textual observations may be these.

1. That many things are in Scripture record by 〈 in non-Latin alphabet 〉 .

2. That in connection of actions in history, some must be distinct in time.

Moral notes are these.
• D. 1. Providence is preparing good, while wickedness is working evil to the Church.
• D. 2. Lines, tribes and persons are appointed by God by whom he will work good to his people.
• D. 3. In the desolations of the Churches seed, God will have his to marry and continue it.
• D. 4. Tribes cursed for their desert, may be made instrumental of good by grace.
• D. 5. Marriages are always to be accounted lawful by God's will revealed about them.
• D. 6. Choise and taking in marriage should be under providence, free, and rational. Ver. 1.
• D. 7. Special conceptions and births are under providence to special ends.
• D. 8. The greatest instruments of the Churches good God ordereth to being in the common way of man.
• D. 9. God ordereth in his wisdom instruments of salvation to be born in times of distinction.
• D. 10. No policies or cruelties of man can hinder God from sending saviors to his Church. Ver. 2.

2. God's preparation of this instrument Moses for the redemption of Israel was in his preservation, and that by two eminent means.

1. By his mother, of which we read, Ver. 2.3.4. Herein also are observable.

1. The occasion hinted of his preservation, And she saw him, that he was good (A goodly child, as ours) Onk. same. — And they seeing him fair, Sept. All other readings, seeing that he was fair. This sight and observation, put on his mother more carefully to preserve him. Wherein are considerable,

1. The subject seeing, as here expressed, is his mother; but it may not be understood of her alone, for the Apostle according to the 70 expresseth it, they saw, that is, his parents and relations about him. Heb. 11.23.

2. The act here is external, sight by the eye, she and they saw with their eyes; and doubtless thereupon did ponder in their hearts, concerning what they saw.

3. The object with its annexed form, the child Moses, that he was good, or goodly, good in countenance, fair, beautiful; He was fair to God, as is expressed Act. 7.20. Some read, exceeding fair; this was no ordinary or natural hue, or temper of white and red, but some note of excellency put upon him by God when he was born, importing some excellent use unto which God had designed him; so afterward God put a glory upon his face, that the Israelites could not look on him to bebold his countenance. Some Jews say that he had the form of an Angel, but that is incompatible with flesh; only it may note an excellent hue of beauty. This puts them upon it more to save him, and encouraged their faith about it.

2. The acts tending to his preservation, which were these 4. following.

1. She hid him three months. Onkel. same. — They hid him; Sept. — He was hid of his parents, his fathers, as Heb. 11.23. All readings concur to the same prupose. Herein.

1. The principle of this and the acts following, & that the Apostle asserts to be faith, though not expressed in this place. By faith Moses was hid of his parents. Heb. 11.23. If so, then this mother did no more than God commanded her, and others, who had a hand in this work; for faith cannot work but upon God's word.

2. The agent in this work here named is only the mother, but not excluding the father and other helps.

3. The work itself. They hid him, so it is here, and Heb. 11.23. but Stephan add's, he was nourished in his fathers house, which must be supposed in hiding; so that these things are carried in it.

1. Exemption from danger of drowning by concealment of him.

2. Preservation in life and being by nourishing and cherishing him.

4. The duration of this preservation by hiding, and that is three months; in which all concur, & there is no difficulty; it was the space of completing the course of three moons, as the word in the original imports. Ver. 2. It is a fable of B. Uz. that Jochebed was divorced by reason of the decree, and was 130 years old when she returned, and became young again, and brought forth at 6 months, and so hid him 3 months the better, which made up the nine, but let that pass.

2. The next act of his preservation, was the making of an ark for him and putting him therein, and here we have to note,

1. The reason expressed of taking this course for preserving him, And she could no longer hide him. Onk. same. — And because they could no longer hide him, Sept. to which ours agree. — She could no longer make him lie hid. letter. All readings are to the same purpose.

1. The subject here put to these straits, the same mother and father, &c.

2. The stress put upon them, an impossibility of hiding the child any longer or preserving it in his fathers house.

Quest. Why could they hide it no longer as well as three months?

Answer. 1. The supreme cause was the hand of God ordering the wicked counsels and decrees of men, he suffers it so to be, to set faith on work. 2. The terriblenes of the Kings decree, which threatened their own lives for preserving the child. 3. It is said by some Jews, that search was made every three months for the males, and this time being come, they could hide him no longer. This is uncertain. 4. The general exaction, and enquiry after the males born wheresoever being put in execution, probably put's them to this straight that they could hide him no longer.

2. The act itself for preservation upon this account, And she took for him an ark of reed, or bulrush, and daubed it with slime and with pitch, and she put the child in it. Onkel. same. — His mother took for him, &c. — Of withy. Syr. others to the same.

1. The agent here, the mother, not without help doubtless, but she most solicitous.

2. The work is twofold.

1. Preparing an instrument of safety, the form, an Ark, the matter, reed, daubed with slime and pitch and fitly compacted against the sudden injury of the water.

2. Putting the child into it; doubtless carefully bestowing and disposing it as might be best for the safety of the child.

3. The next act is, And she put it in the flags by the river-side or brink. Onk. same. — In a marshy place, &c. 70. all to the same.

1. The placer of this Ark, the Mother.

2. The matter placed, the Ark and child.

3. The posture of them, she set it not swimming upon the water, but puts it among the flaggs and bulrushes by the rivers brink So not obeying the Kings decree. Ver. 3.

4, The last act for preservation by his parents is the setting of a watch over him. And his sister stood a far of, to know what would be done to him. Onk. same. — And his sister watched a far of, to learn, what would happen to him. Sept. All agree. — His sister Miriam. Ben. Uz.

1. The party, his sister Miriam appointed to it.

2. The station of a sentinel, she stood, &c.

3. The end of her station, to observe and know, what providence would order concerning the child being so exposed; therefore so she watcheth.

Q. Was this well done of these parents to expose the child so to death? Is it not unnatural, worse than some brutes, which expose their own lives to save their young? Might they not have trusted God in hiding the child longer, and found another way for safety?

Answ. 1. It is expressly said by the Apostle, that the first act of preservation by hiding, was through faith; therefore by the same reason all that followed was from the same principle; what is done by faith, is so far well done. 2. If it were by faith, they must have some general word of God or some special revelation, to work upon, for what they did. 3. It was not unnaturalnes, that was ordered by God and acted by faith in the use of means to preserve the child's life; however fear might be working in sense, as faith in spirit. 4. It is said they feared not the Kings command, and if so, then faith carrieth them to hope for the child's preservation. 5. God doubtless had ordered this, that Israel's Redeemer should be nourished by Pharaoh who sought the ruin of them all, therefore were they guided to bring about God's counsel this way only.

Whence observe.
• D. 1. Preservation God joineth to the being of instruments for his Churches deliverance. And.
• D. 2. God maketh sight serviceable to faith for preserving his own. She saw.
• D. 3. Signal goodness, or glory God casts sometimes upon infants whom he purposeth to save. Good.
• D. 4. Sight of such signals is to strengthen faith, for preserving instruments from destroyers.
• D. 5. Faith fears no commands of Tyrans, but hideth from their power, whom God will have hid. Hid.
• D. 6. God's time of hiding his instruments, is faiths time also to do it. Ver. 2.
• D. 7. Providence orders an impossibility of hiding his Saints from Tyrans sometimes by ordinary or more obvious means.
• D. 8. Faith receive • th other ways of preservation for instruments, when they cannot longer be hid.
• D. 9, Faith puts souls upon the most reasonable ways of saving God's instruments when exposed to danger.
• D. 10. God's wisdom instructs believers to frame means of saving his alive.
• D. 11. Reed and slime and pitch an • flaggs, shall preserve God's darlings at his pleasure.
• D. 12. The rivers brink God make's to save, such as Tyrans judge unto rivers to destroy. Ver. 3.
• D. 13. Faith teacheth not only to use means, but to wait for the issue of them. Stood.
• D. 14. Knowledge of doubtful issues of life is desirable to Saints in danger. Know.
• D. 15. Neer relations should set themselves to seek the good and preservation of each other. Sister.
• D. 16. Weak endeavors of faith and waiting, are in order to a good return from God. Ver. 4.

The further preservation of Moses God's instrument is by the hand of Pharaohs daughter; about whom God so wrought, that thorough her hand Pharaoh her father did in the midst of his bloody execution of the Hebrew infants preserve himself the redeemer of Israel, much against his own purpose. Hereabout these works of providence are observable.

1. God's ordering the coming down of Pharaohs daughter at that time to that place & part of the river, where the child was laid. In these words, And the daughter of Pharaoh came down to wash at the river, and her maidens were walking by the hand, or side, or banks of the river, Onkel. same. — Her maids went upon the river, Septuag. Which must be by it, for they were walking. All readings to the same. Here,

1. The term of connection knitting events together is not to be passed over; the child was lately exposed among the rushes, the sister watching what God would do; now at this time was this descent.

2. The matter connected, which is the occasion of the present saving of the child. Hereabout note,

1. The principle moving and ordering the coming of Pharaohs daughter at this time to this place, that is supposed here, even God's providence and instinct upon her.

2. The subject made use of, the daughter of Pharaoh, some adventure to say that her name was Thermudis, but I know not whence they should feign it, for Moses was the first historiographer, and he writeth nothing of it. It was the Kings daughter, that is enough, and she accompanied which her maids.

3. The motion or action ordered to bring her toward the child, she went down to wash herself, or bathe, her maidens walk by the rivers brink, these motions help toward the child's relief. It is said by B. Uzziel that God had struck Egypt with a fiery inflammation, and a boil, and hereupon Pharaohs daughter being smitten, therewith came for some refreshing to the river, and when she saw the ark, and put out her hand to it, she was healed; this wrought her bowels to the child, but this is man's own invention, Moses is silent, she might come upon ordinary occasions to bathe, as the customs of those countries was.

2. God's ordering the discovery of the child in this passage, And she saw the ark in the midst of the flaggs, and she sent her maid & took it, V. 5. And she opened and saw him, even the child, Sept. to the same. — She put forth her arm and took it, Onkel. The word 〈 in non-Latin alphabet 〉 if מ be without dages signifieth an handmaid, but with it an Arm or elbow. Hereupon the Chaldee read's, Her arm, all readings else agree. This work of discovery is the very next to her descent to the river, herein no words are difficult. The acts as related are these.

1. She saw the ark pitched among flaggs.

2. She sent her maid for it, to see what it was.

3. She took it by the hand of her maid, Ver. 5.

4. She opened the ark, for it was shut close.

5. She saw the child, him even the child, so emphatical is it in the letter; Child is added to note the truth of the relative foregoing.

3. God's moving her to bowels and compassion, thus expressed, And behold the babe wept; and she had compassion on him and said, of the children of the Hebrews is this. Ver. 6. — Of the Jews. Onk. other readings alike. — She saw the child weeping and the daughter of Pharaoh spared him, &c. Sept. Herein note,

1. The occasion of this compassion joined to the former discovery. And behold the babe wept.

1. The term of connection notes it to be immediately upon opening the ark taken.

2. The occasion moving bowels, the child's natural bemoaning of its sad contion.

1. The note of demonstration behold, the Spirit points out God working on the child to its own preservation, it weep's to get compassion.

2. The child's expression, all tears and mourning suitable to its sad condition, as now exposed.

2. The compassion moved hereupon, whereabout,

1. The mover of it was doubtless God himself.

2. The subject compassionating, Pharaohs daughter.

3. The act of compassion, she showeth pity on him, not throwing him into the river according to her fathers decree, but saving him from perishing, her bowels were sounding now upon the poor infant; her tenderness condemns her fathers cruelty.

4. The expression she giveth, This is of the Hebrews children, or of the Jews. This note seems to express her pity: this is one of the lambs exposed to slaughter, but my bowels are toward it, I will save it. Thus far God moved her compassion, Ver. 6.

4. God's ordering his sister to be at hand, and take the opportunity of these compassions, and put the question unto Pharaohs daughter. Wherein is,

1. Her address unto her, And his sister said unto the daughter of Pharaoh, Sept. and Onk. same, and other readings alike, no difficulty.

1. The party speaking, the sister of Moses set to watch, Miriam as conceived.

2. The party bespoken, Pharaohs daughter now pitying the poor babe in her compassions.

3. The address made by speech which was encouraged by these bowels expressed.

2. Her question proposed, Shall I go and call to thee a woman giving suck of the Hebrews, and she shall suckle the child for thee, Onkel. same. — Wilt thou that I call to thee a nursing woman of the Hebrews, and she shall give the child suck for thee, Sept. In which question see,

1. Her readiness to go about this work.

2. Her prudence, to call a suckling woman.

3. Her service tendered, that she may nurse it for thee. All this so nearly coupled by God maketh for the peservation of the child, Ver. 7.

5. God's disposing and preparing an answer of good in the heart of Pharaohs daughter. Where we have,

1. The command from the daughter of Pharaoh, And the daughter of Pharaoh said unto her go, Sept. and Onk. same, and others,

1. The power ordering, the Kings daughter.

2. The command, to go get a nurse.

2. The ready obedience of the sister of Moses, And the maid went and called the mother of the child. Sept. The young woman. Onk. and the rest the same. Here,

1. Her expedition, she went upon the word given.

2. Her fitting of a nurse, she calleth the mother of the child, as their hearts desire was. So God ordered an answer unto faith; that now she saveth her child as a nurse, though she could not as a mother. Ver. 8.

Quest. How came it to pass that there was no more words about it, whose child it should be, but presently thus to be given to nurse?

Answ. 1. The abundant births among the Hebrews might occasion the less inquiry. 2. The hand of God was in this as in all the rest to silence them, to affect their hearts so much with the child's condition, as not to trouble themselves about inquiry after parents; so God saveth both parents and child.

We note.
• D. 1. Providence knits deepest dangers and best means of safety together sometimes for his babes.
• D. 2. God sometimes chooseth instruments of saving his little ones, out of the house of destroyers.
• D. 3. Creatures occasional refreshings God turneth sometimes to his babes preservings.
• D. 4. Providence maketh discovery of his endangered little ones to such as shall preserve them.
• D. 5. God doth not only make his instruments of preserving, see his in danger, but take them out. Ver. 5.
• D. 6. Instruments of safety are moved by God to open and look on his poor creatures exposed.
• D. 7. Infants tears providence useth, to move hearts to pity and save them.
• D. 8. God puts compassion into hearts toward his mournful little ones to save them.
• D. 9. The Churches children though destroyed by some, yet are pitied by others.
• D. 10. The child's tender compassion to God's babes condemn's the Fathers cruelty against them. V. 6.
• D. 11. Providence fits his instruments to help on compassions in them that shall save his people.
• D. 12. Opportune queries, for helping on means of saving, help on good answears from men.
• D. 13. Hebrew nurses are most desirable for Hebrew children. Not the milk of Egypt.
• D. 14. Natural relations may prudently and safely give over interest into strangers, to save their seed. Ver. 7.
• D. 15. Where God moves the question for saving his little ones, he prepares an answer of peace.
• D. 16. God makes enemies sometimes to grant peace to his people, which they intend not.
• D. 17. Good relations make hast to save their own, when a door is opened.
• D. 18. A mother may be called to be a nurse to her own child under providence, when it is exposed to the mercy of strangers.

3. The next thing that tends to the preparing of Moses for God's instrument to save his, is his education here declared, and that is twofold,

1. Concerning his infancy. Ver. 9.

2. Concerning his youth and grown estate. Ver. 10.

As to the first, we have herein considerable.

1. The charge of Pharaohs daughter given to the mother nurse now called unto her, And Pharaohs daughter said unto her take away this child and suckle him for me, and I will give thy wages. Onk. same. — Keep this child for me, &c. Sept. Other readings agree. Herein we have to note.

1. The person or power committing to charge this child, it was the Kings daughter, who resting upon her fathers favor, saved the child, contrary to this decree; yet probable it is, that he might approve the act, it being presumed to make him an Egyptian by this work. God would so have it.

2. The person to whom the child was committed, it was his own mother, yet now by providence becoming an hired nurse to him. So God concealed her, and moved Pharaohs daughter to employ her without anymore disquisition.

3. The charge committed to her was the child to be taken with her and nursed by her, Carry the child with thee, and suckle it or nurse it for me, so her own was given to her as a strangers child; no difficulty in the words.

4. The reward promised, I will give thee thy wages, which no doubt was such, as was suitable for a Princes daughter to give for the nurses encouragement.

2. The mothers acceptance of the child to become his nurse, And the woman took the child and suckled him. Sept. and Onk. &c. same.

1. The party here accepting is the mother, and oh how willing poor woman was she now to become a nurse to her poor infant.

2. The actions ascribed to her.

1. She took the child now boldly into her keeping though she in fear had exposed him before, oh how gladly did she take the poor infant!

2. She nursed it, or suckled it, not only tenderly but openly without hiding it, as before; this she doth as a nurse to Pharaohs daughter, which she could not do as his mother.

Observe we.
• D. 1. Providence moveth instruments of preservation to look to the education of his little ones.
• D. 2. Kings daughters are made mothers of God's little ones by him, when mothers are made nurses.
• D. 3. God can make persecutors cross their own decrees to save his people.
• D. 4. Providence can return little ones exposed to danger by parents, unto them again by enemies.
• D. 5. Powers are made by God to commit to safety ad nurture whom they meant to destroy.
• D. 6. God orders the mother to take the child who had exposed it, and to nurse it who had put it away.
• D. 7. Under providence mothers may take children freely, and nurse them openly which they were forced to hi • e, by turning the hearts of men. Ver. 9.

2. After this education & nurture of him as an infant followed his further education when he was weaned, and brought home to Pharaohs daughter. Ver. 10. And the child grew great, and she brought him unto Pharaohs daughter, and he was to her for a son, & she called his name Moses, & she said, because I drew him out of the waters. 〈 in non-Latin alphabet 〉 Sept. Onkel. same, with other readings also. Herein note we,

1. The growth of the child is expressed, And he was made great, that is, grew up from a suckling to a greater child, so God prepared him in carrying from the womb and breast to his smaller growth; for we read of greater afterward, all are steps of providence.

2. The yielding of him up by his mother unto the Kings daughter, And she brought him to the daughter of Pharaoh. Here was a new trial.

1. In parents parting with their own child.

2. In giving him up to strangers, as their own, nature would scarce so part with children.

3. In giving him up to be an Egyptian, to be as it were alienated from the Church, and people of God; yet this trial were they put upon; not without the wise ordering of providence, who meant to make use of all this for fitting his instrument to do his work. The mother gives up as a nurse, Pharaohs daughter takes it as a mother, and so is Moses yet kept this way by God.

3. The adoption of him into the house of Pharaoh, And he was to her for a son. Wherein are carried,

1. Adoption into Pharaohs family to be a Princes son; their was the change of his condition from a poor distressed Hebrew.

2. Instruction and education suitable to his new relation; this must be supposed, and so Stephan expresseth it, He was learned in all the wisdom of the Egyptians, and was mighty in words and deeds. Act. 7. ver. 22. under this must be intended all courtly accomplishment; all which afterward he denied and refused together with his relation to them. Heb. 11. v. 24.

4. The naming of him; about which note,

1. The imposer of it, Pharaohs daughter as acting the mothers part.

2. The imposition of the name, She called his name Moses, Moseh, which in the Hebrew notes drawing or drawn out.

3. The reason of this name imposed, for she said, because I have drawn him out of the waters. This was, when she took the ark out from the flaggs; and this reason imported, that she gave this name to him, upon account of her own action; wherein yet providence ordered Moses to be taught by his name.

1. That he was an Hebrew, and of God's Israel.

2. That he was exposed to death as other infants by the bloody decree of pharaoh

3. That he was drawn out of danger and death by the daughter of him who had decreed it.

Quest. How could Pharaohs daughter give him an Hebrew name as this is?

Answer. 1. Some say his mother as nurse suggested it. 2. Others, that Pharaohs daughter gave him an Egyptian name, but of the same signification, some say Mueves, & Moses turned it into an Hebrew name of the same meaning. 3. Yet it may be probable that the Hebrews living so long in Egypt, their language might be known to many Egyptians, and especially to those that were of the highest among them, it matters not which way we take; but it is likely she might so far understand the Hebrew as to give this name.

Quest. Had Moses no name given by his parents?

Answer. 1. It is presumed that he had at his circumcision. 2. The Spirit is altogether silent about it. 3. This name only providence ordered to have him known by it, neither need we seek further.

But may note.
• D. 1. Providence carrieth on his instruments from the breasts to childhood, and thence to youth.
• D. 2. Under providence parents of the Church may be enforced to give up children unto strangers.
• D. 3. By God's order the destitute children of the Church may be made the children of Princes.
• D. 4. Adoption and education of the Churches children in Princes houses, God useth to fit his instruments for his work.
• D. 5. God orders the adoption and naming of his servants sometimes by powers of the earth to higher ends, then they designed them.
• D. 6. Acts of pity from earthly powers to the Churches children, may give them liberty of naming them.
• D. 7. God turn's such naming to his own ends, for memorials to his, not intended so by their enemies. God draweth him also from the floods of temptation in Egypt. Ver. 10. Ps. 18.16.

4. The last thing recorded in this Chapter for the preparing of Moses to the work of delivering Israel, is the call and disposition of him for action after his education, which action is twofold here reported,

1. Judicial, and that is twofold,

1. Vindictive upon an Egyptian. Ver. 11. 12.

2. Mediatory and consultative to an Israelite. Ver. 13. 14.

2. Providential, as to preserving himself and disposing him to feed Israel. Ver. 15. 22.

1. As to the former, wherein he seems to act the part of a judge, the first work considerable, is vindictive, and hereabout note.

1. The time of doing it, And it was, in or after those days. Onk. the same. — In those many days, which must be after many days. 70, as ver. 23.

1. The term of connection continueth the history, but with the intervention of much time; this was after his education in Pharaohs house.

2. The force of the preposition, which is rather after, than in; after Moses was nurtured.

3. The time, those days of Israel's oppression and bondage in Egypt; after them in part.

2. The person doing it, described as to his state, And Moses was grown great, Sept. and Onk. same.

1. The person is here expressed by name, Moses, even he whom Pharaohs daughter named.

2. His state, or age, or stature, he was now grown, from a child to a man; and probably from being subject as before, to be great in condition, & some command. As Stephan reports, it was when he was full 40 years of age. Acts. 7.23.

3. The occasion of this vindictive act, comprised in these three acts.

1. And he went out to his brethren. Heb. — The sons of Israel, added by Sept. — Went out with his brethren. Onk. by Stephan it is said that it came into his heart to visit his brethren. Act. 7.23

1. The principle of this motion is included, which doubtless was God's Spirit stirring in his heart, and moving him at this time.

2. The motion was to go out and look abroad.

3. The term of the motion, to his brethren which were people of God visibly, the Children of Israel. This seemeth to show his declining from the court, & inclining to the afflicted servants of God, that he goeth out to them, and that not once but frequently.

2. And he looked on their burdens. Onk same. — Considering the plain. Sept. Herein mark,

1. The Object, the burdens, pains, afflictions which where on the loins of Israel, their grievous oppressions.

2. The Act, he looked on them, and beheld not without compassion their daily pressures. This must move.

3, And he saw a man an Egyptian smiting a man an Hebrew of his brethren. Onkel. same. — Beating a certain Hebrew of his brethren the sons of Israel 70. This was the more special and immediate occasion of this vindictive act that followeth.

1. The inspector, Moses visiting them.

2. The inspection, he looked on.

3. The object an Egyptian smiting, an Hebrew smitten,

Quest. It is queried what this smiting was whether only to hurt, or to kill.

Answer. 1. Interpreters are very silent in showing the effect of this smiting. 2. Stephan expresseth it under suffering wrong. 3. The word in the Hebrew, is the same used in the next verse, where it is said Moses smote the Egyptian, which was to death. 4. It is most probable, that the Egyptian did smite the Israelite to no less hurt, because Moses taketh no less vengeance, Ver. 11.

4. The execution of this vengeance followeth. Wherein we have to note.

1. His prudence or cautelousnes in doing it; And he looked, or turned his face hither and thither, and he saw that there was not a man. Sept. He saw none, Onk.

1. The circumspection of Moses, he looks about him every way, on all sides.

2. The event of it, he saw that there was not a man at least appearing in sight.

2. His execution of vengeance upon the Egyptian in 2 acts recorded.

1. And he smote the Egyptian, That is, unto death, a just recompense, smitting for smiting: Sept. and Onk. same.

2. And he hid him in the sand, that is, he buried him out of the way, that no inquiry or discovery might be made of him. Sept. and Onk. same.

Quest. By what authority did Moses this?

Answer. Stephan is express, that God gave him this authority to save in special, as well as in general. Act. 7.25.

Quest. Why then did he this work so secretly?

Answer 1. His authority from God was not yet known. 2. God's instinct point's out his action thus to be done, in order to other ends.

We conclude.
• D. 1. Intervenient spaces of time God is pleased to set for the ripening of instruments to save his.
• D. 2. Maturity of years and parts God appoint's unto the instruments of deliverance.
• D. 3. In that fullness of time God spirit's his servants for his work.
• D. 4. Providence orders objects to be seen to move instruments unto their work.
• D. 5. Sight of pressures and injuries upon the church must move helpers to compassion.
• D. 6. Single injuries done to any member of the Church may occasion just revenge Ver. 11.
• D. 7. As God call's so he teacheth men to take vengeance for him.
• D. 8. Prudence from God order's secret actings upon a secret call.
• D. 9. Upon God's motion his instruments give smiting for smiting, to his Churches enemies.
• D. 10. Acts of justice upon God's secret instinct may be kept secret for a time.
• D. 11. Faith will put instruments upon avenging his, on enemies, when God commands. Ver. 12.

1. The next act judicial was mediatorie by reproof and direction in a case that fell out between two Hebrews, unto whom he interposeth to right him that suffered wrong. Ver. 13. 14. Wherein note.

1. The occasion of this act of Moses is twofold.

1. A second egress of Moses to visit his brethren, And he went out on the second day. Sept. same. — Onkel another day. — Stephan, on the next day or the following day. Act. 7.26.

1. The term connecting the visit to the former, notes the diligence and frequency of his inspection over his brethren.

2. The time noted, the next day following, he makes it a successive work as the days come about.

3. His motion, he went out as formerly to visit his brethren; the court did not content him to keep there; his heart was with his afflicted brethren.

2. The next occasion was a contest or fight between two Hebrews, And behold two men Hebrews, did strive or fight. — Onk. same. — He saw two men striving, Sept. — He shown himself unto them, or appeared unto them when they strove, or were fighting. So Stephan expresseth it. Act. 7.26.

1. The term connecting here joined a sad event and unexpected to Moses in his visit, he went out to visit, he went out to visit them united under a common burden, but finds them afflicting one other.

2. The term demonstrating this event, Behold, noting it as observable by him. The 70. read he sa • . Luke reports; he appeared; so it was, that the fact was evident and plain before his eyes.

3. The event itself, a sad contest between two that were Hebrews and brethren, they were seen by him striving and contending, as is imported, with words and blows. Upon this occasion, he interposeth.

2. The judicial interposition of Moses, And he said to the wicked or injurious one, why smitest, or wilt thou smite thy neighbor? Onk. same, — To him that did wrong, wherefore doest thou beat thy neighbor? Sept. Stephan relates it thus. He would have set them at peace, saying sirs ye are brethren, why do you wrong one another? Act. 7.26. In all the relations occur,

1. His aim in interposing, it was to bring them to peace, supposed here by Moses, expressed Act. 7 26.

2. The interposition itself, by speaking to them, wherein are to be noted,

1. The mediator stepping in, Moses seeming as a friend only, yet a judge may deal friendly.

2. The party bespoken, here it is said the wicked one, or the injurious person, who at this time did the wrong; but Stephan saith he bespake them both; this must be supposed here, in speaking to one; but the injurious person was most obnoxious.

3. The speech here interposed, which is reprehensory, Why smitest thou thy neighbor? so here; Why do ye wrong one another? so Stephan reports it. The speech is castigatory, to both, or where the wrong was apprehended by Moses to be done; and as a judge from God, which he supposed they would have understood, thus he correcteth, directeth and adviseth them to peace. Here note,

1. The evil checked, smiting with hand, &c.

2. The aggravation in the object, Thy neighbor, &c.

3. The check itself authorative from God. Why do ye thus? This ought not to be so between brethren. So Moses interposeth as a judge from heaven. Ver. 13.

3. The rejection of his judicial interposing. Wherein these particulars occur,

1. A disowning of his power. And he said, who set thee for a man a Prince and judge over us? Onkel. same. — Who hath ordained, &c. Septua. Here consider,

1. The term connecting this dogged answer to such a tender mediation, such things are knit together sometimes.

2. The replier here and rejector, he, that wicked and injurious one, so Stephan explains. He that did the wrong, injurious wretch, he would not be ruled but riseth up against him.

3. The reply, whereof,

1. The manner of it, is here with contempt and slighting; Stephan saith, he thrust him away, when he spake thus.

2. The matter which is a denial of any power or authority of Moses; who made thee such a man a Prince or a judge over us? I know no authority you have; and do you come here to reprove us?

2. A crimination of his person. Sayest thou this to kill me, as thou killedst the Egyptian? Onk. — same. — Wilt thou kill me as, &c. yesterday. Sept. and Stephan, Wherein this wicked one chargeth Moses.

1. With an ill intent in his speech, thou sayest thus with a purpose to kill me, is this your interposing to kill me?

2. With a past fact; you killed an Egyptian yesterday; and do you threaten me, and mean to kill me as you slew him: injurious man, that plead's for an Egyptian oppressor, to bolster up his own wickedness, against reproof; this Moses got by reproving a scorner.

4. The resentment of all this by Moses, And Moses feared, and said, surely this thing is known. — Or this word is known, Sept. to the same, and Onk.

1. The term connecting the impression made upon Moses by this reproacher.

2. The affection moved hereby, he feared or was afraid; criminations and reproaches makes him somewhat to tremble.

3. The reason of this trembling, was the discovery of his secret act of justice upon the Egyptian. He said this word or matter is known.

Quest. Why was Moses afraid if his call was from God, or how agreeth this with, Heb. 11.27. That he forsook Egypt not fearing, &c.

Answ. 1. That of the Apostle is meant of the second departure of Moses out of Egypt, when he carried Israel with him, and marched before them. 2. His fear now arose because his call was not manifested so fully by God, as afterward it was; neither had he any special warrant of God to stand against the power of Egypt at this time; such notifications therefore might affright him.

Quest. How came the matter to be revealed, if the man of Israel were slain, and the Egyptian also, and none elsewere in sight?

Answ. 1. I conceive the Israelite was slain, for otherwise, it was hard for Moses to slay the Egyptian, which is credible he would not do, so to go beyond the law, as to kill for a blow. 2. It is not probable that the man wronged, if he were alive, was this wicked one who reviled Moses, & yet who else could know it; unless he should be the man, or tell of it? 3. It is not said; that no man saw Moses, though it be written, that he saw no man; that universal negative may be therefore understood comparatively; he saw none that he feared or suspected- that is of the Egyptians; but some notwithstanding might see him of the Hebrews, whom he feared not; and upon this charge now laid by one of his brethren, in such a conflict, he breaks out, this thing is known. When my own nation discovers it, the Egyptians will know it, and avenge it. See Acts. 27.25.

We gather hence.
• D. 1. Daily and successive is the care of God's saving instruments to his oppressed Church.
• D. 2. God's faithful instruments leave courtly pleasures to visit God's afflicted frequently.
• D. 3. In visiting for good the oppressed Church, sad contentions may appear among the members.
• D. 4. It is an observable evil by overseers, to see Church-members striving together.
• D. 5. Duels in the Church and among its members are sad things to record.
• D. 6. Men called of God must interpose & curb the injurious and offending parties.
• D. 7. Smiting of neighbors and brethren is a sin sharply reproovable in the Church. Ver. 13.
• D. 8. Injurious and offending parties are apt to recoil against rulers upon reproof.
• D. 9. Wickedness makes men question any authority of God, that would suppress them.
• D. 10. Sin will not endure to be suppressed by power; but will rage against it.
• D. 11. Justice in reproof, or suppression of iniquity, is called murder by sinners.
• D. 12. It is the artifice of malefactors to recriminate powers, for escaping themselves.
• D. 13. Acts of vengeance upon enemies of the Church are turned as sin upon the actors by wicked members.
• D. 14. Wicked men are more willing to plead the cause of oppressors, than acknowledge just deliverers.
• D. 15. Zealous avengers of God's oppressed may be terrified sometimes with criminations of the wicked.
• D. 16. Secret acts of justice God may suffer to come to light for trial of his instruments. Ver. 14.

2. The next sort of action unto which God called Moses to fit him for his future work of delivering Israel, is providential; not only so called passively as guided by God's providence, but actively God teaching Moses under his hand to provide for himself and family, and so to inure him unto care and providence in time to lead his people; this sort of work imposed on Moses is twofold.

1. The work of enduring hardness, in a flight unto banishment from the Egyptian court, Ver. 15.

2. The work of a laborious calling, to be a shepherd in Midian. Ver. 16. 22.

1. In the former we have to consider these particulars,

1. The occasion moving to this work.

1. Pharaoh hearing of the fact of Moses upon the Egyptian, And Pharaoh heard this thing or word, Sept. Onk. Sam. Syr. the same. — This fame or report. Ar. Herein note.

1. The term connecting this act of Pharaoh to the reproach foregoing by the wicked Israelite, no sooner vented but it comes to Pharohs ear.

2. The matter connected.

1. The party hearing, Pharaoh, Israel's enemy, and the bitter adversary to Moses upon that account,

2. The object heard, this fame or report of killing the Egyptian.

3. The reception of it, he heard it and that with indignation enough, as appears in that which followeth.

2. Pharaohs inquisition after the life of Moses, And he sought to kill Moses. Syr. Onk. Sam. Sept. Ar. the same.

1. The connection here hath its weight, coupling hearing and killing; inquisition after blood.

2, The matter connected.

1. Pharaohs search for Moses, which doubtless was with all care and strictness that might be.

2. Pharaohs aim in this search, which was to kill Moses by way of revenge, this occasion's the first work upon Moses to save his life.

2. The act of Moses followeth, which is twofold.

1. His flight from Egypt, And Moses fled from the face of Pharaoh. 〈 in non-Latin alphabet 〉 Sept. All readings the same.

1. The connection is close hereunto Pharaohs inquiry, Act. 7.29. Then, &c.

2. The work of Moses connected, flight from the face of Pharaoh, that is out of his power and territories.

1. This act is full of fear and trouble,

2. The term from whence makes it the greater, it having an adversary able to pursue; yet God so provides, that, though with much distress Moses get's out of Pharaohs sight and hands.

2. His pitching after his flight, set down.

1. Generally. He sat down in the land of Midian. — He dwelt in Midian, Sept.

2. Specially, He sat down by a well. The place generally belonged to the seed of Midian the son of Abraham. Gen. 25.2. The well, more specially where he sat down belonged unto the inhabitants thereabout; where he hoped some might come, of whom he might find entertainment, which under providence he obtained. Ver. 15.

From all which we collect.
• D. 1. Criminations of God's servants are soon carried to the ears of persecutors.
• D. 2. Persecutors ears are open to receive all reports against God's people.
• D. 3. Fame of any evil against God's servants stir's up violent men to pursue them.
• D. 4. The death of God's instruments for his Churches good, is the aim of bloody enemies.
• D. 5. God makes the pursuit of bloody men to put his Spirits to flight.
• D. 6. God ordering, his pursued servants escape the hand of persecutors.
• D. 7. God provides Midian to save, what Egypt would destroy.
• D. 8. God is pleased to change court enjoyments for a poor well, to refresh his weary Saints. Ver. 15.

2. The next work unto which Moses is by providence called, is a shepherds life in Midian. In the history whereof we have to note,

1. The occasion of his settling there upon such an account, which is made up of several passages here related, falling out at the sitting of Moses.

1. The access of some shepheardesses Ver. 16.

2. The opposition of them by some shepherds.

3. The rescue of them by Moses, &c. Ver. 17.

4. The parly between them and their father, wherein,

1. His expostulation about their soon return. Ver. 18.

2. Their answer about providential help. Ver. 19.

3. His reproof and command to call Moses. Ver. 20.

2. The agreement of Moses and entrance upon his work, wherein are reported.

1. Moses his consent to dwell with the man.

2. The man's giving him a wife. V. 21.

3. The seed given him there by his wife. Ver. 22.

1. The occasion occurs to be considered, and therein, the first event occasioning the undertaking of Moses, which was the access of some daughters of the Priest or Prince in that country unto the place where Moses sat. Here are observable,

1. The parties described, And the Priest of Midian had 7. Daughters. — Prince. Onk. — Priest. 70. and the rest, the parties are here set out.

1. By their father, Priest or Prince of Midian, some contest is about the translation of this word. 〈 in non-Latin alphabet 〉 Usually it notes a Priest, a Minister about holy things, and it is generally so applied to the Priests of God, and Idols; some are apt to cleave to this; supposing that no Prince would set his daughters about such work; yet in these days great men did appoint such to oversee their sheep, the word is used for the head of the people, or a Prince also; usually given to the head of a family, who was chief in Church and civil affairs; such might this man be, and yet not live in such a state as others, who despised honest labors for their children. If we take it for a Priest as most; though it is presumed, that from Abraham, they had the knowledge of the true God, and his way of worship, yet being scattered, some corruptions might come in, though not to the grossest idolatry; for probably it is thought, that Moses then would not have married there.

2. By their sex, they were daughters.

3. By their number, they were seven.

2. Their access is declared. And they came. — Feeding the sheep of their Father Jothor. Sam. Sept. all the rest as the Hebr. They came to the well where Moses sat.

3. The end of their coming. And they drew water, and filled the troughs to water their Fathers flock, or to give drink. Sept. Onk. same. The end of their coming was honest.

1. To draw water sufficient.

2. To water the flock of their Father. No difficulty. Ver. 16.

Observe we.
• D. 1. God may order a Priest to relieve his servants whom Kings may pursue.
• D. 2. Religion and officers of the Church, may be preserved by God in places distant from his.
• D. 3. Priests or Princes daughters, are fit to be employed in honest works.
• D. 4. Providence orders the coming of helps to the place where his servants are waiting for good.
• D. 5. Honest labor for watering flocks is an honorable work.
• D. 6. Children have their record with God who obediently serve their Fathers good. Ver. 16.

2. The next thing occasional to the undertaking of Moses was the shepherds opposition of the Priests daughters. And the shepherds came and drove them away. Sept. and Onk. the same, with others.

1. The term of connection here knits opposition and oppression from the stronger upon the weaker, and that in their labors and just rights, the women drew water and immediately the men come and take it away.

2. The matter connected is an act of violence and oppression.

1. The oppressors are the stonger, men-shepherds.

2. The oppressed are the weaker, women shepherds: yet the inclyticke מ is masculine; which might be upon some that helped them; or a change of gender which is usual with the Hebrews.

3. The oppression, they came upon them: and drave them from the well and water, which they had drawn.

3. Another occasional act was the rescue which Moses worketh for them, And Moses rose up, and saved them, and watered their flock. Sept. Onk. same, &c. Herein three acts are observable,

1. Preparative to help; Moses arose, from the place where he sat down to rest himself, being moved with zeal, upon the sight of the injurious dealing of the Shepherds, and the sufferings of the weaker sex.

2. The act of rescue, he saved them. i. e. freed them out of the hands of their oppressors, and kept them safe; here the relative is feminine; for the rescue was properly of them, the female sex.

3. The act consequent, he watered their flock. i. e. Before any of the Shepherds should interrupt them, he saw their flocks to drink and be satisfied, here the relative is masculine again; and that may be with reference to their Father as well as them.

Quest. Upon what account did Moses this?

Answ. 1. Providence did guide him unto it, in bringing him to that place at the time. 2. An instinct was given him and power with all, to deliver the oppressed being weakest.

Whence we collect
• D. 1. Providence may suffer and order opposition to meet with honest labors.
• D. 2. The stronger are apt to oppress the weaker, where no fear of God is.
• D. 3. Sin makes men in honest callings to seek hurt each to other.
• D. 4. Providence sometimes provideth private saviors, to private oppressors.
• D. 5. Vpright hearts are impatient to see wrong done to others.
• D. 6. Good souls desire to save the oppressed, if they have power.
• D. 7. Goodness puts men not only to save from evil, but to do good unto oppressed.
• D. 8. In strange places and extraordinary cases, God giveth instinct to his instruments to save. V. 17.

4. The last occasional event, which settled Moses a shepherd in Midian was the conference of these daughters with their father upon their return home. Hereabout note,

1. Their access, And they came to Reyvel their father. Sept. Onk, &c. same.

1. The term of connection, notes the order of events, after their flock was ordered being watered; home they came.

2. The matter here connected, is no more but their coming to their father, after their work done, nothing is difficult here, but the name and relation to whom they are said to come.

1. The name is diversely read, Reguel, by some, Rehuel by others. Revel by ours, leaving out an aspirat, this matters not.

2. The greatest difficulty here is, whether it were the immediate Father of them, or their Grand-father; for divers interpreters run both ways; some think that Rehuel, Jethro, Hobab, and Keni were several names of one and the same man; which was the immediate Father of these Virgins, and Father in law to Moses. Exod. 2.18.3.1.18.1, &c. Others make Rehuel and Jethro the same, to be the immediate Father, and Hobab his son, Brother to the wife of Moses. Numb. 10.29. Others make Rehuel the Grand-father, and Hobab and Jethro, two names of the same man which was the immediate Father; But it seem's plainest, that Rehuel and Jethro were two names of the same man, and Hobab to be his son; for Jethro left Moses, and went home, but Hobab was with Israel in the wilderness. Exod. 18.27. Num. 16.29, &c.

2. Their Fathers question, at their coming; And he said, why have ye hastened to come today? Sept. same, &c. — Sooner then ye were wont, &c. Onk. Syr. Their early return puts their Father upon expostulating with them. It seems the shepherds were wont to make them stay last, and come home late; hereupon their Father questions their soon return. No difficulty in these. Ver. 18.

3. Their reply in satisfaction to him, that they providentially had found help, about which they report two things.

1. Their deliverance from lets, And they said a certain Egyptian or Egyptian man delivered us out of the hand of the Shepherds. Sept. Onk. &c same. This was one cause of their speed, in that their lets were removed; in that they call him an Egyptian, it was either from his habit, or the discovery of the place from whence he came.

1. The person here was a stranger to them.

2. Their hindrance was the hand of neighbors.

3. Their help was deliverance from them.

2. Their furtherance by more help. And also drawing he drew for us, and watered the flock. Sept. Onk. &c. same.

1. His pains is faithfully declared by them.

2. The fruit of his labor, which was the watering of the flock. Ver. 19.

4. The return of their father to them.

1. By way of inquiry after him. And he said to his daughters, and where is he? Sept. Onk, &c. same; here is nothing but a grateful inquiry after him.

2. By way of reproof, Wherefore this or thus (at this time) have ye left the man? Sept. Onk. &c. same. It seemeth to check.

1. Their neglect in leaving him abroad, though without leave it became them not to invite him.

2. The time seemeth to be hinted, now, or at this time.

3. His work may be likewise here supposed, why left you him after this work done for you?

3. By way of command. Call him, that he may eat bread. Cald. Onk. same. Here,

1. A grateful invitation of a helpful stranger, to his house.

2. A comfortable end of it, to refresh him after weariness, he shall eat bread, that is refresh himself with nourishment after his weary journey and hard labor. Ver. 20.

Note we.
• D. 1. Honest laboring creatures are carried out and returned home safely under providence.
• D. 2. Fathers houses are just receptacles for children doing their commands.
• D. 3. God's providence may make speedier returns in mercy to his then they expect.
• D. 4. Vnexpected returns of common mercies, may justly raise wonder in the hearts of men. Ver. 18.
• D. 5. The providence of God orders means to speed mercies unto creatures at his will.
• D. 6. The hand of strangers is made sometime á deliverer from the hands of oppressing neighbors.
• D. 7. God takes the weak sometimes out of the hands of the strong.
• D. 8. Good souls are laborious to help oppressed, as well as deliver them.
• D. 9. The life and comfort of beasts as well as men is the endeavor of just souls. Ver. 19.
• D. 10. Ingenuity makes good souls to inquire for such, who have done good to them and theirs.
• D. 11. Good men would not have the man forgotten that hath done kindness to the weak.
• D. 12. It is just to invite such as labor to show kindness for their due refreshment. Ver. 20.

The next thing about Moses his undertaking in Midian, is his agreement, and entertainment with the Priest of Midian. Ver. 20. 21.

Herein we have to observe three things.

1. The agreement of Moses for cohabitation.

2. The Priests giving him Zipporah to wife. Ver. 21.

3. The issue that he had by her. Ver. 22.

The first is thus reported, And Moses was content to dwell with the man. 〈 in non-Latin alphabet 〉 is rendered Voluit, consensit, acquievit. Onkel. same. And Moses dwelt, &c. Septuagint incepit. Deut. 1.5. adjuravit. 1. Sam. 14.24. It is usually joined with another. Ver. 6. Judge. 17.11. Gen. 18.27.

These terms are herein considerable.

1. The term connecting this agreement with the former invitation, which notes an immediate consequence. So providence makes Jethro's invitation, and Moses his cohabitation to meet quickly together.

2. The matter connected, which is the undertaking of Moses for this course of life in Midian; to God's appointed time.

1. The person agreeing, Moses exiled.

2. The person confederate, Reguel or Jethro, the Priest of Midian. This man.

3. The agreement itself, of which is noted.

1. The manner, which is the voluntarines of it, Moses would or was pleased, or content, or agreed, or began, or sware to dwell with this man; all this the word carrieth; and it may note an agreement by oath, they being strangers to each other, and both knowing God, as may appear.

2. The matter of agreement, it was to sit down there, and dwell with the man; which phrase imports several things.

1. Cohabitation, there to abide and stay with the Priest of Midian.

2. Vocation, which was the end of his dwelling with him, it was to serve him & feed his sheep; and so undertake as hepheards life, so we read. C. 3. Ver. 1.

2. Th • next event reported, is the giving a wife to him by Jethro, And he gave Zipporah his daughter to Moses. Onk. same. — For a wife, Sept. others to the same.

1. The party giving in marriage, is Reguel or Jethro the father; it was a fathers work.

2. The party given in marriage Zipporah by name; his own daughter by relation.

3. The party to whom, Moses, who had now sometime dwelt with him and served him

4. The act itself, he gave her to Moses as his, that is to be his wife as the 70 express.

Quest. How long was Moses with him before he had this wife?

Answ. 1. The time is not expressed in the letter. 2. It is justly presumed it must be some time of experience, before a man of his condition would give a daughter unto a stranger as he was at first. 3. It is probable that he lived most of those 40 years with him before he gave his daughter to him; for his children were but young, when he took his journey again to Egypt. And one of them was circumcised by the way. Exod. 4.25. yet it is not of great moment to inquire where the Spirit is silent; whence justly are rejected;

1. The Fable of B. Vz. That Raguel hearing of Moses escape from Pharaoh hid him in a cave ten years, & made Sipporah his keeper; and afterward gave her to him to wife.

2. That of Josephus, who saith that he married the Kings daughter of Ethiopia; for he had no more wives of children (as we read) but those mentioned. Ver. 21.

Quest. Was she not a Cushite? Numb. 12. Ver. 1.

Answer. Midian is so called. Heb. 3.7. Esth. 1.2.

3. The last event related, is the issue which God gave him in Midian by this wife. Whereabout we have to note,

1. The birth, And she bare or brought forth a son. Onk. same. And his wife conceiving, &c. Sept. Where,

1. The term connecting knits marriage and fruit together.

2 The matter connected is the birth. Wherein note,

1. The mother bearing, Zipporah.

2. The issue born, a son, a male-child.

3. The birth, she safely brought it forth, so far God comforts Moses in his exilement in Midian.

2. The naming of the child. And he called his name Gershom. Onk. same. — And Mose, &c. Sept. The readings are to the same.

• 1. The imposer here is Moses the Father.
• 2. The imposition is the calling of his name.

3. The name itself is Gershom; The Etymon whereof is varied by many; some make it to note a desolate stranger, others, a stranger there, and others, a stranger by name, according as men variously conceived the composition of the word.

3. The end or ground of this naming which is included, and that is conceived to be twofold.

1. Memorative, with respect to the Fathers being a stranger in Midian.

2. Declarative to him and them, that they were strangers all in respect of the inheritance promised to Israel, and therefore to teach them to wait for it.

All which is thus expressed; For he said; I have been a stranger in a strange land. Onk. and Sept. same. and the rest. wherein,

1. The person rendering, the reason. He said.

2. The reason rendered, which was his own pilgrim condition at that season, both in respect of time past, and to come until the promised inheritance; as before the 70 and the vulgar add the other son, but it is not in the text, only Exod. 18. Act. 7.29.

We observe.
• D. 1. Providence useth creatures invitations to settle the habitations of his servants.
• D. 2. Faith makes men as willing to take up a low degree, as to forsake an high estate.
• D. 3. Honest callings are not inconsistent with them who must be the Churches deliverers.
• D. 4. Just contracts and consent should be, to make servants for men's help.
• D. 5. A Son of the Church, a favorite of Egypt, and a servant of Midian maymeet in one.
• D. 6. Habitation and service do concur in the man whom God appoints to serve.
• D. 7. In time providence may change a servant to a son, and Masters to Fathers.
• D. 8. It is the Fathers right to bestow their children in marriage.
• D. 9. A mutual taking of each other by name is that which completes marriage.
• D. 10. Children must leave union with parents for conjugal union. Ver. 21.
• D. 11. Under providence child bearing is the blessing of marriage.
• D. 12. Sons born in time of affliction are recorded as memorable mercies.
• D. 13. It is the Fathers right to name his Children.
• D. 14. Children's names may be made memorials of evil state past, and fore-tokens of good to come.
• D. 15. Believing souls reckon themselves to have been, and to be strangers here below.
• D. 16. A pilgrim life God thinks fittest for them that lead his Church to their inheritance. Ver. 22.

Thus far of the first head of the Chapter in general, which was God's preparing Moses for the work of deliverance.

2. The next head followeth, which is God's preparing the work for Moses in suffering and ordering the afflictions of Israel in Egypt until these 40 years expired in Ver. 23. 24. 25.

In this passage, which makes way to the further preparation of Moses, related in the next Chapter, we have these special things considerable.

1. The removal of some lets in the way of Moses, by the death of some oppressors.

2. The increase of Israel's burdens notwithstanding. Ver. 23.

3. The respect of God expressed unto them several ways. V. 24. 25. The first is thus expressed, and it was after those many days (in), & the king of Egypt died: Onk. Sep. &c. same. In this passage we read how God prepared the way for Moses to return unto Egypt, by taking away such as hunted for his life. Herein,

1. The time of connection, and, or then, which knits the order of the history following to that which went before; after Moses had the son spoken of, yea and another also, Eleazar as the Sept. add's in the beginning of this verse; though it be not in the Hebrew here.

2. The matter of history here connected, which is a providential event in taking away a great oppressor, whereabout we may note,

1. The time, ours read in process of time, by the letter it is, in these many days, or after as the 70 render the preposition. I suppose, the proper sense of the preposition may stand here in those days, which space of time must note the 40 years of Moses his sojourning in Midian. Act. 7.30. Now within the compass of these days or years, these events befell afterward mentioned, as the death of the King, the cry of Israel, and the regard of God unto them.

2. The event itself, The King of Egypt died.

1. The subject here spoken of, is somewhat controverted, which Pharaoh it was; some think, not the same from whom Moses fled, conjecturing the succession of several Kings in that time: others conclude it to be the same upon that word of God to Moses, all the men are dead which sought thy life, Exod. 4.19. which carrieth most probability in it, that it should be the same; however if such short reigns were among them, as some say; others that succeeded might remember the fact of Moses to avenge it; but more probably it notes the same King, and the Egyptians with him; all whom God took away.

2. The event itself was death, he and all the other enemies of Moses, who sought his life died; God cut them off after their bloody persecutions. Uzziel reports that this King whoever he were, when he was smitten by God, commanded the first born of Israel to be slain, and he washed himself in their blood; but the Spirit reports no such thing.

2. The next event recorded within the compass of those many days, was the grievous oppression of Israel, expressed in a gradual description of it, and that in three steps.

1. And the sons of Israel sighed or groaned from their bondage, or by reason of it — Groaned for the works, Sept. — The hard bondage which was upon them. Onk. and others to the same.

1. The term connecting knits this to the death of the former persecutors who died.

2. The matter connected, is continued bondage, though the persecutor died, persecution did not.

1. The subject here spoken of, the sons of Israel, which notes the men, women and children.

2. The event, sighing, inward groaning,

3. The reason urging, grievous bondage, in these is recorded the first step of oppression.

2. And they cried out, Sept. Onk, &c. same.

1. This is a further expression of their bondage, that made them break forth into grievous cries, cries for pain.

2. It may also carry in it strong cries in prayer, for their abominations as well as afflictions. Ezek. 20.8. Num. 20.16.

3. And their cry ascended to God in regard of their bondage. Onk same. — Works. 70, &c. In these.

1. The expression of their misery is in their howling cry, such the word here note's.

2. The aggravation of this cry, it went up to God; great are the cries that reach heaven.

3. The reason of this cry, the same with the former, it was by reason of their cruel bondage. This is the second event, in these days. Ver. 23.

Note hence.
• D. 1. Succession of times God makes to bring about his purposes to his Church.
• D. 2. Days and years seem to be many to men, when deliverance is deferred.
• D. 3. Though days seem many, yet persecuting powers die at last.
• D. 4. Some oppressors may die, and yet persecution not die with them.
• D. 5. Bondage may be increased, when men may expect it to be eased by death of persecutors.
• D. 6. Groans and cries to heaven may be extorted from God's persecuted Church.
• D. 7. The sons of Israel in howling for bondage should direct their cries to God.
• D. 8. The sad cries of the persecuted presage deliverance coming. Cum duplicantur lateres venit Moses, &c. God hears. V. 23.

3. The last event after and within those many days, is God's resentment of the continued burdens laid upon his Church. Ver. 24. 25.

Wherein we have. 4. acts of God mentioned.

1. God's hearing of the cry, And God heard their groaning. Sept. same. — Their cry was heard before God. Onk. Others to the same.

1. The term connecting knits God's ear to their cry.

2. The event connected, wherein are.

1. The subject receiving, God almighty.

2. The reception, which was hearing, so attributed to God after the manner of men; It note's a real apprehension of their grief.

3. The object, secret groanings, as well as open cries; no sighs, nor sobs, nor grief within, but it hath its voice, and God hears it.

2. God's remembering his covenant. And God remembered his Covenant with Abraham, with Isaac, and with Jacob. Sept. same. 〈 in non-Latin alphabet 〉 &c. — Which he made, &c. Onk Others to the same purpose. Herein we have.

1. The term connecting this act to the former, upon groans heard, he is put in remembrance, Humanitus expressed.

2. The event connected, wherein.

1. The subject, the same almighty and only wise God.

2. The act attributed, which is remembrance; not that he forgets, and calls to mind again; but after the manner of men, God is said to remember when after a long permission of his Churches persecution; he at last appear's to deliver, or make good what he hath promised.

3. The object of this remembrance is set out.

1. Generally, his Covenant which was the Covenant of grace, containing in it promises of temporal deliverance also. Gen. 15.14.

2. Specially, distinguished by the eminent parties in Covenant, Abraham. Isaac and Jacob. Who were the Fathers of this people now in Egypt. Gen. 15. and 17. Gen. 26.3.4. Gen. 46.4.

Now was the time even at hand for making good all these promises; therefore God is said to remember them. Ver. 24.

3. God's viewing of his oppressed. And God looked upon the sons of Israel. Sept. same. — And the subjection of the sons of Israel was known before the Lord. Onk. Others to the same.

1. The term of connection knits this act unto the former.

2. The work annexed is actual providence.

1. The subject of it the God of Abraham, &c.

2. The act of it, he saw, or looked on, which was no idle inspection, but a sight of providence in present ordering affairs toward their deliverance.

3. The object, the children of Israel, all the afflicted seed of Abraham.

4. God's knowledge, And God knew. — And was known to them, Sept. — And said in his word that he would deliver them. Onk. And had respect unto them English, Heb. Sam. Syr. only read, God knew. — God pitied. Ar. — Uzziel saith, God saw their repentance in secret, and one man knew not of his neighbor but there is no such thing in the text here.

1. The term connecting coupleth this knowledge to the former sight.

2. The matter connected takes in,

1. The subject spoken of Elohim, almighty God.

2. The act. He knew, which is not in the text terminated upon any object; it is not passive, as the 70. make, He was known, but active, he knew; generally the object is supplied them, referring to the son's of Israel, but if that were to be so, me thinks, that had easily been added in some incliticke, or otherwise, as objects are expressed here to all other acts. I do rather therefore here take the meaning of this to be, And God knew, that is, God determined or decreed, upon his former sight, remembrance and hearing, what he would do in order to their deliverance; the execution whereof he performeth in the following Chapter. So known to God were all his works from the beginning. i. e. Foreknown, and determined. Act. 15.18. If it be referred to them, the meaning is, that God knew them to pity and help them. Ver. 25.

We conclude.
• D. 1. God's ear is close to the strong cries of his oppressed people.
• D. 2. Secret groans are as audible with God as loud cries.
• D. 3. God hears when creatures think him deaf.
• D. 4. God's audience of his people's plaint and remembrance of his promise are knit together.
• D. 5. Covenant remembrance with God is Covenant performance.
• D. 6. Abraham, Isaac, and Jacob are parties specifying God's Covenant to his Church
• D. 7. Abraham's Covenant, &c. carrieth in it mercy to posterity. Ver. 24.
• D. 8. God's remembrance of Covenant, and visiting providence go together to his Church.
• D. 9. The sons of Israel are looked on and regarded when they cry to God.
• D. 10. God's inspection on his oppressed is a comfortable visitation.
• D. 11. God hath ears and memory and eyes, and knowledge to help his people.
• D. 12. God's knowledge in his decree to make good his Covenant to his people; this he will perform. Ver. 25.

CHAP. III.

THus far we have recorded the preparation of Moses to be the instrument of Israel's deliverance by God's giving him being and preservation, and education and a call to action in several kinds. Chap. 2. for 80. years.

2. Now followeth the further preparation of Moses, by God's appearance unto him and call of him. Chap. 3.1.10. Wherein these particulars concur.

1. The subject to whom the vision is made. Ver. 1.

2. The vision itself presented. Ver. 2.

3. The resentment of it by, Moses. Ver. 3.

4. The speech of God to Moses containing.

1. His speaking to him by name, &c. Ver. 4.

2. His item to him about his address. Ver. 5.

3. His discovery of himself in the vision. Ver. 6.

4. His declaration of his end, which is twofold,

1. To show Moses his respect to Israel. Ver. 7.8.

2. To call him to the work of their deliverance. Ver. 10.

1. In this history is related the subject to whom this vision appeared, Ver. 1. and he is noted.

1. By his name. And Moses. Sept. Onk. and rest the same. The term of connection is the only thing I shall note here, which by most is made copulative, (And) Knitting this part of the history to the precedent that is, God heard, and remembered, and saw, and knew, and then Moses was feeding, &c. Others read it as a rational particle, For Moses, &c. Immediatly knit to the last act of God's knowing or decreeing about Israel's deliverance; God knew or determined to deliver, for Moses was doing thus, and God appeared to him as it followeth; so that this is a demonstration of that.

2. By his work, Moses was feeding the flock of Jethro his father in law the Priest of Midian. — Madian. Sept. Onk. &c. to the same.

1. The shepherd by name is Moses, once the adopted son of a Prince in Egypt.

2. The work about which now he was, he was guiding, keeping and feeding a flock; from this trade he called Moses to feed his people as he did David, to make him a shepherd of his people. Psal. 78.70. Psal. 77.20.

3. The object about which he was exercised in feeding, it was the flock of Jethro his father in law Priest of Midian.

1, The matter of his care were sheep, cattle or beasts, and these not his own, but his fathers, herein his case was lower than Jacob's, who in 20 years had gotten great flocks of his own; but Moses at the end of 40 years feeds the flock of others.

2. The owner here is set out by his relation, father in law to Moses, by his name Jethro, and by his office Priest of Midian. The difference of interpreters about this name, whether noting the same man as Raguel, as Calv. or the same with Hobab as Junius, was somewhat resolved before; that Raguel and Jethro seem to be the same, and Hobab the son of him, brother in law to Moses; but that of Judge. 4.11. where Hobab is said to be the father in law to Moses, seemeth to deny this. Yet it is answered that the word 〈 in non-Latin alphabet 〉 notes kindred of other relat • ons b • sides father in law, and so may be understood there; for Jethro went to his own country again from Moses. Ex. 18. But Hobab stayed with him. Numb. 10.

3. By the place where now he was, is he described, And he led the flock behind the desert, and came to the mount of God to Horeb. Ver. 1. — Into the wilderness, Sept. — To the place of the best pasture in the desert. and came to the mount Oreb where the glory of God was revealed. Onk. Others read much to the same. Wherein mark.

1. His motion, he led the flock into the desert, or behind, to the utmost part of it, as some, more to the letter; doubtless this was to find out good pasture for them, as expressed by the Calde.

2. His pitching place.

1. His access, he came, namely with the flock.

2. The place itself, set out.

1. By its relation, called the mount of God, by anticipation, for this name was given it, from God's appearance in giving the law upon it.

2. By its name Horeb or Choreb called also Sinai; but this seemeth to be but one part of the hill, noted from Seneh a bush or bushes, it was full of thick brambles; and Choreb seems to note the place about it, noting a dry, barren desolate lace, here it was; where Moses was providentially feeding Jethro's flock, & here now God appeareth to him, to use him for his work. Act. 7.30.

Whence we note.
• D. 1. God's decree of delivering his Church, and the execution of it are nearly united.
• D. 2. God's instruments of deliverance are not laid aside, though long in preparing. 80 years.
• D. 3. It is God's use to take shepherds of flocks to make shepherds of men.
• D. 4. God's great instruments may be servant-shepherds, not Masters of their own flocks.
• D. 5. Church deliverers God orders to be nurtured sometimes under Priests among strangers.
• D. 6. God orders the motion of his instrumental shepherds to the place of his meeting.
• D. 7. Sepheards seeking pasture for flocks, may meet with better for themselves.
• D. 8. God makes men pitch, where he meaneth to appear to them.
• D. 9. Places are rightly called by God's name wheresoever he appear's Ver. 1.
• D. 10. Deserts are sometimes ordered for Saints to meet God in. Horeb.

2. The vision itself is here reported. Ver. 2. Herein we have 2 things mainly considerable. The vision presented in these words, And the Angel of Jehovah appeared to him in a flame of fire, out of the midst of a bramble bush, Sep. Onk. Syr. Sam. Ar. same. The Lord appeared &c. vulg. Lat. Herein,

1. The term connecting knits this vision unto the providential being of Moses in the desert, and looking to his fathers flock.

2. The matter connected is the vision here presented, wherein occur,

1. The subject appearing, the Angel of Jehovah; of whom it is rightly said, that he is the Angel of the Covenant, even the Son of God, who afterward was manifested in the flesh; it is the very same that afterward is called Jehovah, and the God of Abraham, &c. Ver. 4. 5, &c. God in Christ Jesus is he who at this time, and to Abraham before, and to Joshua afterward appeared; God in grace.

2. The subject to whom he appeared was Moses; now feeding sheep in the wilderness, being 80 years of age, and waiting for God's salvation.

3. The apparition itself, it was a visible discovery, he was at this time seen by Moses, manifested to his eye in the day time.

4. The form of this apparition, it was in a flame of fire; no difficulty is in the letter, so God is called a consuming fire, but here is he seen in a fire not consuming.

5. The special place of this appearance, it was out of a bush, a bramble bush; of which kind many are said to have been there, whence the mount was called Sinai, from Seneth a bramble. Act. 7.30. This is the plain meaning of the history in the letter, what God intended by this will appear best by his speech to Moses which followeth. Ver. 4. 5. 6. &c.

2. The vision proved by sight in the issue of it, And he saw, and behold the bush burned with fire, and the bush (even) it was not consumed, or devoured, Sept. Onk. Sam. Syr. Ar. to the same. Here,

1. The matter immediately connected is the proof and demonstration of this vision, where,

1. The means of this proof, is the sight of Moses, And he saw, namely that which did appear, and by his eye did find it no fancy, but a real truth; no surer discovery than by the eye.

2. The effect proved. And behold, &c. Two events were demonstrated.

1. That the bush did truly burn.

2. That yet the bush was not consumed, or eaten up by the fire or devoured, where are to be noted.

1. That the bramble bush was combustible matter, apt to comsume in the fire.

2. That it was true fire apt to consume such matter, wherein God appeared.

3. That this fire was in the midst of the bush, and abiding there.

4. That the bush was not at all scorched but continued green in its very burning, not the smell of fire upon it. This was from Jehovah, who interdicted the power of the fire, and gave this wonderful sign in order, to show Moses what he could do and what he was about to do for Israel his afflicted people.

The moral of this bush burning and not consumed I shall give you from God's own mouth expounding it to Moses in the verses following; and let pass all other vain conceits of men.

Yet hence note.
• D. 1. After long expected deliverance, God appears at length to help. 80. Years.
• D. 2. God's sweet appearances are usually in desert, wilderness-conditions.
• D. 3. God meet's souls usually in a way of honest employment to show mercy.
• D. 5. Christ was known to be the Angel of the Covenant in the time of Moses.
• D. 5. God in Christ did appear several ways unto his people, before he came in their flesh.
• D. 6. God's fiery appearances are sometimes in mercy to his servants.
• D. 7. God's bush-habitation is in order to show good will unto his Church. Deut. 33.18.
• D. 8. God's visions of old have had real demonstrations by eye witnesses.
• D. 9. God's power can, and doth at his pleasure interdict the power of fire to consume. Dan. 3.
• D. 10. God works miracles upon lower creatures in order to show his Church his power. Ver. 2.

3. The next thing declared in the history is the resentment of Moses concerning the vision thus expressed, Ver. 3. And Moses said, I will turn aside now, and see this great sight why the bramble bush is not burnt. Onkel. same. Syr. same. — This wonderful sign. Ar. — Approaching I will see, &c. Sept. Wherein we have to note these particulars.

1. The reasoning of Moses by himself, And Moses said, wherein we have to note,

1 The term connecting and, which knits God's appearance unto his animadversion.

2. His act here connected, saying or speaking within himself; the vision puts him upon self-reasoning; it could do no less.

2, His diversion, I will turn aside now. Here mark.

1. The occasion, it was the now instant vision made known to him by God.

2. The motion, thereupon he turns aside from his other employments, intent upon the present apparition; where his mind as well as his body is turned about.

3. His inspection more nearly upon the vision presented; wherein occur,

1. The act, I will see; his meaning was to find out by seeing the strangeness of the apparition, not yet knowing this kind of God's discovery to him.

2. The object, this great sight, that was, the fire in the bush, an unusual thing, whereof,

1. The visibility is discovered, it was an object to be seen.

2. The greatness or strangeness of it, he calleth it a great sight; it was of very great moment, at that time; which causeth great wonder.

3. The cause greatening this spectacle, and that was why the bush was not burned; that fire should be in such combustible matter, and yet such stuff should not be consumed, but abide green, as he perceived it; the reason of this Moses was very desirous to search out; as men of ingenuity and observation would be ready to do.

Observe we.
• D. 1. Vnusual apparitions of God may well put the best men upon self-reasoning.
• D. 2. Observing hearts, are inclining more to turn into the inquiry of God's discoveries.
• D. 3. Great appearances of God, are greatly desirable to be looked into.
• D. 4. The crossing of the course of nature, that fire should not burn, deserves inquisition. Ver. 3.

4. The next thing discovered is God's bespeaking Moses, upon his diversion to see this great sight, wherein we have these particulars,

1. God's calling to him by name, Ver. 4. In which verse we have to consider 3. things,

1. The occasion of God's call, And Jehovah saw that he turned aside to see. — And when, &c. that he went forward to see. — And it was revealed before the Lord, &c. Onkel. Sam. Syr. Ar. to the same. Here note,

1. The connection of God's observation unto the resolution and motion of Moses, God presently observeth his inclination.

2. The matter connected, which comprehends.

1. God's act of observation, expressed after the manner of men, Jehovah saw. i. e. immediately observed, and as it were eyed.

2. The object, the diversion of Moses & his approach to see the fire in the bush wherein Jehovah himself appear's.

2. The call itself. And God called to him out of the midst of the bramble bush, and said Moses, Moses. The Lord called him. Sept. — Out of the midst of the fire. Onkel. Sam. and Syr. same with the Hebr. From heaven. Ara.

1. The connection of this call to God's sight of Moses adds to the goodness of the providence,

2. The matter here connected is God's call.

• 1. The caller here is God himself Jehovah.
• 2. The called, Moses now turning to see.
• 3. The place of the call, the midst of the bush where the fire was.
• 4. The manner of the call, expressed vocal, and by name, Moses, Moses; The doubling of it also note's the intention of it from God, to raise attention in Moses.

3. The return of Moses, And he said behold me, or as much as, here am I, Syr. Sam. Onk. same. — What is the matter? Sept. What is your pleasure? Ar.

1. The connection here knits the reply of Moses to the call of God, he answers to his name which God calleth by it,

2, The answer connected is the presentation of himself to hear the will of him that called, behold me, lo here am I, what is thy pleasure, what is the matter for which I am called?

Note.
• D. 1. God's observation is knit unto the inclination of them that turn toward him.
• D. 2. God looks to them who turn unto his discoveries, with a purpose to show them more.
• D. 3. God's call and encouragement is joined with his observation of them who incline to him.
• D. 4. God giveth to his servants not only visions, but a voice for them to know his mind.
• D. 5. God calleth by name such as incline toward him, and are dear unto him.
• D. 6. God doubly calleth where he doubly loveth, and stirreth unto double duty.
• D. 7 Ears and hearts of those are attent whom God calleth by name.
• D. 8. God's truly called, are ready to offer themselves to hear and do his pleasure. Ver. 4.

2. God bespeak's Moses by way of Item or direction to him about his turning-aside and address toward the sight. Ver. 5. Herein we have.

1. God's inhibition, And he said, draw not nigh or approach not hither. Sept. Sam. Syr. Onk. Ar. the same.

1. The connection of God's inhibition to the reply of Moses is observable, he is ready to come, but God puts him upon a stop. We may read, then or but God said, God prevents him graciously, that he present not himself for hurt.

2. The inhibition connected, which forbids his sudden and rash approach unto the vision.

1. The motion denied, come not nigh, make no further approach; which seemeth to intimate, that Moses was too forward, neither did sufficiently consider, what he was about to do; therefore God giveth him a curb and putteth him to stand.

2. The place denied unto his approach, and that was the situation of the bush, and the fire within it; thereunto he was now moving, to see what it was, and what was the meaning of it, but in his motion God forbids him; come not hither, this is no place for you, while I am here.

2. God's injunction Put of thy shoes from of thy feet or loose thy shoes, &c. Sept. Onk. sam. Syr. Ar. same. No difficulty in the letter; it is God's command.

• 1. The act commanded is to loose or put of.
• 2. The object of it shoes, that were on.
• 3. The part to which they were fastened, his feet.

Quest. What meaneth this putting of the shoes?

Answ. It is observed, that there is a threefold use of putting of the shoes spoken of in Scripture.

1. Common, and that to divers ends.

1. To wash the feet.

2. To express sorrow, as with David. 2. Sam. 15.20.

2. Civil, as to give a man's right away to another, as Deut. 25.9. Ruth. 4.7.

3. Religious, as in this place. Jos. 5.15.

Quest. What religion is in putting of Shoes?

Answ. 1. None, if we look upon it in itself, for God enjoineth not men to put off garments for the actions sake. 2. Yet as to the signification of it there is respect to God, as the putting away of filth spiritual, which is resembled by that which cleaveth to the feet; God therefore puts Moses to a stand, and then mind's him of his rash adventure to approach unadvisedly, and command's away his filth, requiring this signal of it.

3. The reason of both these, For the place in which thou standest upon it, is holy ground or ground of holiness. Sept. Onk. Sam.

Syr. Ar. the same.

As the injunction was for external work, so the reason is from an external privilege. Wherein these terms concur.

1. The subject spoken of The place whereupon Moses then stood, which was a common piece of ground in the wilderness.

2. The attribute given to it, it is holy ground, that is, for the time, by God's glorious appearance separated from other places, to be of special use at present for God's discovery of himself.

Quest. How could this place be holy?

Answ. 1. Not positively, for it was not capable of such holiness neither any other place. 2. Relatively only it is called holy, by reason of God's appearance there, and while he was there, and no longer.

Quest. Are any places so holy now, or to be so reputed?

Answ. Yea, as to the present appearances of God in his ordinances, the place where they are exercised, may be relatively called holy; but there is no holiness abiding, when they are done.

Quest. Are we to put of shoes as Moses did?

Answ. 1. That was a signal commanded for that time, which God requireth not now, therefore it is superstition, to make the feet bare or to consecrate slippers, or the like abominable practices. 2. The truth is that which God requireth of us, that is, with self-denial, deposition of the body of sin, and renovation of Spirit to approach unto him; no other shoes doth God command to put off at this time in our approach to him.

Yet hence we gather.
• D. 1. Accesses by honest hearts to the place of God's appearing may be rash.
• D. 2. Such hasty and unadvised accesses, God forbids unto his servants.
• D. 3. Signal depositions of filth God hath enjoined heretofore; but now the truth.
• D. 4. Due preparations must be made by creatures in their accesses to God.
• D. 5. Places have been and may be relatively holy, for God's appearance in them.
• D. 6. So far to use them holily as in reference to God's presence is the duty of all. Ver. 5.

3. God bespeaks Moses in the discovery of himself, who it was that was meant by the Angel before that appeared in the flame of fire; and this he doth also to make Moses more careful in his address to see this great sight. In this 6 ^th verse we have 2 heads considerable.

1. God's discovering of himself, & he said.

2. Moses his resentment of it, And Moses hid, &c.

In the former, whe have to note.

1. The term connecting, And he said, or moreover, as ours render, which noteth a rendering of a further reason why Moses should be so circumspect in his address, not only because the place was relatively holy, but God himself was now there, which sanctified the place, and therefore should strike an awe upon Moses.

2. The matter connected which is God's own description of himself which here he maketh unto Moses. I am the God of thy Father, the God of Abraham, the God of Isaac, and the God of Jacob. It is I, I am the God of thy Fathers. Act. 7.32. Sam. Sept. Onk. Syr. Ar. are all in the singular number as the Hebr. Herein is plainly discovered the subject appearing in the Angel, fire, and bush, it was God.

1. E • pressed by the name of his power, Elohim the almighty God.

2. Expressed relatively, by his correlats with whom he had made his Covenant. There is a little difference in reading the first term of relation. In the Hebrew, it is read singular, I am the God of thy Father, as if it were of Amram; but by Luke, Acts. 7.32. it is read, God of thy Fathers plurally, unto which Abraham, Isaac and Jacob are joined by apposition; afterward Chap. 3.15. it is read your Fathers, in the plural, and it may take in the other intervenenient Fathers, as Levi and Amram; but this weakens not the truth intended; for if we read Father in the singular, it taketh in the same apposits, thy Father Abraham, and thy Father Isaac, &c The sum is, that here we have the mystery of God revealed, that is, God in relation to sinners and in Covenant and communion with them, which alone can be God in Christ. Now more distinctly this description of God declareth to us,

1. That it was the true God, who now appeared, opposit to all Idols. Such was the God of Abraham.

2. That it was God Almighty able to perform all his promises; such was the God of Abraham. Gen. 17.1.

3. That it was the living God, he that giveth life to all and to Abraham, &c. and will do it from the grave. Mat. 22.32.

4. That it was God in Covenant with the fathers of the Israelites and with them in Abraham, &c.

5. That it was God in special relation to a people called from the world; as Abraham his friend.

6. That it was God in Christ, for without him made the seed of Abraham, no flesh could have been so related unto God; Hereby alone Jehovah becomes the God and Father of poor creatures. Joh. 20.17. This is he who appeared now with good will to Moses in the bush.

2. The resentment which Moses had of this discovery of God is thus expressed, And Moses hid his face, for he feared to look unto God. He feared from looking upon him. Hebr. — And turned away his face, for he feared to look before God; or toward him, Sept. — Bowed down his face because he feared to look toward the glory of God, Onkel, — Sam. and Syr. as Hebr. — Covered his face when he feared to look to the Angel of God. Ar. Two things are herein obvious to view,

1. The action of Moses, He hid his face. This is attributed to Angels. Isai 6.2. & to men. 1 Kings. 19.13. Elijah. Job. 13.20. In which are implied these effects,

1. Self-abhorrency upon sense of the disproportion between God and creatures, therefore they hide.

2. Reverence of God's Majesty, acknowledging inability to stand before him.

2. The reason of his action, Because he feared to look upon God. The reason is made up,

1. Of his passion, fear, he feared or was afraid, therefore he hid his face.

2. Of the object of his passion, The sight of God.

1. God is terrible when he appear's in fire.

2. Sight of God with bodily eyes cannot consist with the life of creatures, as God told Moses upon another occasion. Ex. 33.20.

Quest. How could he look upon God who is a Spirit?

Answer. It is not meant of God in his being properly, but in that terrible form of fire, wherein he appeared unto Moses at this time; now doubtless this was a formidable apparition and the sense of Moses was over-matched by the glory of the object; this is it which is called God, but was only the signal of him.

Learn hence.
• D. 1. God's presence connected to places maketh them holy.
• D. 2. God's presence in such holy places should make men careful in approaching.
• D. 3. Signalls of God's appearance are owned by God to be himself. It is I.
• D. 4. God in truth is he who appeared in the fire and the bush.
• D. 5. God almighty is he who is known to be the God of Abraham, &c.
• D. 6. It is the living and quickening God who is the God of Abraham restoring to life.
• D. 7. It is God in Covenant who appears in mercy to his people.
• D. 8. God is in near relation with whomsoever he is in Covenant. Abraham's friend.
• D. 9. It is God in Christ who hath any relation unto or communion with creatures. Gal. 3.16.
• D. 10. God in Christ hath not only a general, but a personal relation to everyone in Covenant.
• D. 11. God's gracious discoveries may prove terrible to them that are not acquainted with them.
• D. 12. Consciousnes of self-guilt is enough to make creatures hide from God.
• D. 13. Apprehensions of Divine Majesty may make the best of creatures veil themselves.
• D. 14. Faith in the best of men doth not always over-act sense, but that it may trouble them.
• D. 14. Visible discoveries of God, though in grace, are terrible. Mans eye cannot take God.
• D. 16. Fear and trembling may befall God's dearest servants in such apprehensions.
• D. 17. All such fears and terrors may dispose to receive God's sweeter manifestations to men. V. 16.

4. God bespeaketh Moses by declaring to him the end of the present vision, which is twofold,

1. To show his own respect to Israel. Ver. 7. 8.

2. To call Moses unto the work of deliverance. Ver. 9. 10.

In the first these heads more specially occur,

1. God's resentment of Israel's scorching or oppressing affliction. Ver. 7.

2. God's resolving thereupon in his present appearance. Ver. 8.

About the first of these we have to observe,

1. The manner of expressing it, and that was by speech, And Jehovah said: All readings to the same. — The Lord said to Moses, Sept. Herein.

1. The term of connection, joineth this return of Jehovah unto Moses in his consternation, while he hid his face and was ashamed and afraid to look upon the visible glory of God, now the Lord bespeaks him kindly, to support him under his present passion.

2. The subject returning, Jehovah the same God of whom Moses was now afraid.

3, The manner of returning was by speech to his ear, not by any further appearance to the eye; this was dazzled already, and the glory of God had over poured it: therefore God's word would better serve to encourage and support him, by teaching him God's meaning in this formidable vision. This was doubtless by an audible voice out of the fire, as is expressed Acts. 7.31.

2. The matter here uttered by God unto Moses for his support which is the narration of the end of his appearance, and therein the genuine sense or meaning of the great sight of the fire in the bush; which was to let him know that he had impressions of Israel's burdens on him, and would now ease them. Two heads are more specially considerable.

1. The sense which God own's of Israel's sorrows, and that after the manner of men is twofold.

1. By the eye, thus expressed, Seeing I have seen the affliction of my people, which is in Egypt, Sept. Sam. Syr. same. By revealing is revealed before me the servitude of my people, Onkel. — Now I have regarded the weakness, &c. Ar.

1. The subject of this sense is Jehovah, speaking after the manner of men.

2. The act of sense or seeing here is properly an act of providence, regarding & observing creature actings below, in a tedency to measure unto every creature according to their state, and doings; & the doubling of the word with the Hebrews notes exactness of God's apprehension, certainty of it, as ours. I have surely seen, and of the speedy effect of this providence now at hand in God's care of saving them, seeing to deliver them, he continued to see.

3. The object of this sense, set out,

1. Under the common notion of men, a people, not one poor creature but multitudes.

2. Under a term of propriety, my people; God's by Covenant with Abraham, Isaac and Jacob, even his Israel.

3. Under a special condition of affliction and bondage and oppression.

4. Under a notation of the place of their abode, that people which were now oppressed in Egypt, that which is styled the iron furnace, the house of bondage; God seeth this place of their sojourning.

2. By the ear, thus reported. And I have heard their outcry because of their exactors, or Taskmasters; as ours. 〈 in non-Latin alphabet 〉 Sept. — Their cry is heard in my sight; &c. Onk. — Sam. Syr. oppressors, exactours, governors. Ar.

1. The term connecting joineth this sense to the former, hearing to seeing; which note's a thorough sense and deep impression.

2. The subject of it is the same Jehovah.

3. The act of sense expressed after the manner of men is hearing, I have heard.

4. The object of this sense is the cry of the same people; it entered into the ears of the Lord of Hosts. Jam. 5.4.

All this sets out the true, and deep sense which God had now of Israel's sorrows; cries in prayer may be understood.

5. The cause of their crying, the cruelty endured from their Exactors or Taskmasters, or Oppressors, who for above 80 years, had kept the Israel of God under cruel bondage, all this God saw and heard.

2. The proof of this sight and hearing, the sense of Israel's burdens. For I know their sorrows, or his (speaking of Israel, as one.) Sept. Sam. Syr. Ar. the same. — Their griefs are revealed before me. Onk. This passage is made by some, to be a repetition of the former sense, and synonimous with it; but the rational particle, noteth this rather to be the reason or proof of the former sense expressed, which God had of Israel's sorrows.

1. The rational or causal particle 〈 in non-Latin alphabet 〉 expresseth the reason of God's seeing and hearing, I have heard and seen, for I know.

2. The reason itself is God's knowledge of these sorrows, which I take here in the same sense, as verse the last of the second Chapter; where it was noted that God's knowledge signified his decrees ordering all affairs about Israel; and here it being a reason of God's sense of Israel's miseries; if question be, why is God so sensible of all their sorrows? Surely because by his knowledge or foreknowledge he hath ordered, what they should suffer from the Egyptians; therefore it could not be otherwise but that God must be acquainted with them: All that he hath ordered by his knowledge, he must needs see and hear when it cometh to pass. All this declares God's resentment of Israel's pressing afflictions in Egypt. Ver. 7.

2. The next head, which makes up the first end of God's present appearance, is his resolution, what he was now about to do, which is in two effects.

1. In their deliverance out of Egypt. And I am come down to deliver him or them out of the hand of the Egyptians. All readings agree to this purpose. Sept. Sam. Syr. Ar. — I reveal myself, or, appear. Onk.

1. The term of connection knits God's resolution to his resentment, I know, and I have descended.

2. The matter here connected consists in two acts.

1. I have descended; this is spoken after the manner of men, and herein we are to note.

1. The term a quo, Heaven the throne of God, where God had seemed to hide himself from his people; so it seemed to men,

2. The motion of God, expressed by descending. Now God cannot properly be said to ascend or descend, but after the manner of men, he is said to come down when he appears among men, either to visit in judgment. as Gen. 11. Gen. 18. or in mercy, as in this place; and here, in the signal of fire in the bush, is God more properly said to come down, for it came from heaven.

3. The term ad quem, was that very place where Moses was in that mount, and in that bush. Thither came God to discover unto Moses, his purpose of delivering Israel.

2. The end of this descent, To deliver Israel out of the hand of the Egyptians, or set him free. Here note.

1. The act, which in part terminates the former descent, deliverance, freedom. I am come down to set free, and deliver.

2. The object of it is Israel, to deliver him, or them as the relative looks upon the whole people.

3. The term from whence of this deliverance is, the hand of the Egyptians, that is, the oppressing and cruelly persecuting power of the Egyptians; under their hand or power they were for present crying: hence God cometh to take them.

2. In their induction into a better place, And to make them go up out of this land, to a good land & a large, to a land flowing with milk and honey; unto the place of the Canaanites, &c. All readings agree, only, Sept. and Sam. add Gergesans. to 6 others. Herein we have also to note.

1. The connection of this to the former act of God's deliverance; they go together.

2. The initiation of them into a better estate, set forth in these particulars.

1. In the motion, I will make them to ascend, that is, to mount from this to a better condition.

2, In the term a quo. From this land that was the land of their captivity and bondage, Egypt.

3. The term whereunto, a better land; set out.

1. In a general description by its quality, threefold.

2. It was a good land, made so by God's goodness.

2. It was a large land; though upon account the whole land was not above 160 miles in length, and 46 miles in breadth, yet large in respect of Goshen, where they were straitened.

3. It was a fruitful land, as here spoken of, flowing with milk and honey; which being a phrase hyperbolical; notes the greatest fruitfullnes. Deut. 8.7. &c. Num. 13.28. Ex. 13.

2. In special, by the names of the several inhabitants, within the land, so it is called the place of the Caananits, Hittits, Amorits, Perizzits, Hivits & Jebusits. Ten sorts of people are reckoned. Gen. 15.19.20.21; sometime five sorts. Ex. 13.5. Somtimes all are meant under the Canaanite, neither doth that make much difference, whether the plac • described by one or more nations there inhabiting. The Canaanite is thought to be a general name comprehending all, but in this and other places being joined with others, it must note a distinct people as the rest. They were all Chams posterity, into their land God was now bringing the children of Shem. Ver. 8.

Quest. How is the meaning of the vision gathered from all this?

Answ. Thus. 1. This bush is Israel in Egypt. 2. The fire is the scorching affliction on them. 3. The not consuming is the preservation of Israel in, and deliverance of them out of all these tribulations. And thus God seemeth to speak unto Moses, The great sight which thou art turning to see is this, I the God of Abraham, &c. am in the fire and bush; and am now come to teach thee, that as the fire is in the bush and that not consumed, because I have interdicted the fire; so in the fiery furnace Israel shall not be consumed, for I am now come to perform my word to Abraham, and to deliver them from bondage to liberty, in the land of promise.

Learn we here.
• D. 1. God usually speak's kindly to ease the fears and consternations of his servants at his appearing.
• D. 2. Jehovah exactly, surely, speedily and continually resent's the Churches affliction.
• D. 3. God's propriety in his people engageth him thorougly to see their troubles.
• D. 4. Egypt is eyed by God in all their oppressions of his people.
• D. 5. Cruel exactors make God's people cry aloud to him in complaint and prayer.
• D. 6. God heareth every cry, which his people put up to him.
• D. 7. God's determining and ordering knowledge of the sorrows of his Church, must needs affect him.
• D. 8. God doth determinately know and order all sorrows upon his Church for weight, and time. Ver. 7.
• D. 9. According to the time foreknown, God will come down for the help of his oppressed.
• D. 10. Deliverance from the hand and power of oppressors, cometh when God descends.
• D. 11. Ascent of the Church to their good and full and large inheritance is on God's descent.
• D. 12. Flowings of milk and honey are in the Churches inheritance. Cant. 4.11. Ps. 19.11.
• D. 13. The place of wicked nations God can make the inheritance of his people.
• D. 14. God will make good his promise to the uttermost to give the Church its inheritance. Ver. 8.

2. The next part of the end of God's appearing now to Moses is to call him to be his instrument for Israel's deliverance. Ver. 9. 10. Wherein are recorded,

1. The occasion of this call, Israel's oppressed condition; here again repeated. Ver. 9. And now behold, the cry of the sons of Israel is come unto me, and I also have seen the oppression wherewith the Egyptians oppress them, Sept. Onk. Sam. Syr. Ar. to the same. In these words God showeth to Moses, what he saw and heard of Israel's affliction, and his resolution for redress implied, whereupon he proceed's to call him in the verse following.

In the present God showeth to Moses how he was affected with Israel's condition in Egypt, and therein what he was intended to do; in the next verse he declareth what Moses himself must do under the hand of God. In this verse we have.

1. God's special note of demonstration unto Moses. And now, or, now therefore behold, as God had once expressed his sense of Israel's burdens in Egypt. Ver. 7. So he doubleth it here, with a special intimation unto Moses to observe it.

1. The term of connection is read by some, only as Copulative, by others as Illative, and it joineth this to the foregoing words of God's descending, I am come down, and now or therefore now, do thou Moses consider, he would have Moses to know his sense of his people's grief.

2. The term of demonstration. Behold, which doth eminently hold out what followeth unto the observation of Moses for his incouragment.

2. The matter demonstrated, which is the apprehension of his people's misery, and the oppressors cruelty. This is couched in these two expressions.

1. The cry of the sons of Israel is come unto me. Herein God expresseth his resentment of Israel's sorrows, under a phrase of motion, wherein,

1. The subject of the motion is the cry of the children of Israel, both in complaint and prayers.

2. The motion itself, coming, it is come; which notes a real access to affect God.

3. The term, unto me; their cries have reached and touched me. And this cannot be without God's return, to come unto their cries for help.

2. And I have also seen the oppression, wherewith the Egyptians oppress them. Here is set forth God's aspect at the same time upon the enemy.

1. The term coupling this to the former showeth Moses, that as God had an ear to Israel's cry, so he had an eye upon the Egyptians oppression.

2. The act of sense expressed, I have also seen, which is spoken after the manner of men, and as to God it notes an act of providence, that he doth not barely look upon his enemies, but with indignation, and zeal to be avenged. He heard their cry in mercy, he seeth their oppression with fury.

3. The object, the Egyptians in their cruel work of oppressing Israel, with oppression they did oppress them; and now God saith, behold Moses, I have seen all this, and will require it, I will now do my part for my people's sake. Ver. 9.

2. Now followeth God's call to Moses to do his part, Therefore now come thou, and I will send thee to Pharaoh, and bring thou forth my people. the sons of Israel, out of Egypt. Onk same. — King of Egypt, and thou shalt bring forth, &c. out of the land of Egypt, Sept. Herein note,

1. His call. Therefore now come thou.

1. The term connecting is best read as illative from the precedent, where God bespoke Moses, behold I have heard & seen, & I will do my part for Israel's deliverance, therefore I will have you also to do yours in my hand to finish that work, it is great encouragement.

2. The call, come thou, I will now make use of you after my preparing you thus long for Israel's deliverance, therefore Moses come thou, came away to attend my work.

3. The instancy of this call. Therefore come now; no delay Moses, come away now to help Israel.

2. His mission, And I will send thee to Pharaoh.

1. The connective particle knits this unto the call precedent, and doth demonstrate it, whom God calls he send's.

1. The mission, I will send, that is, in my name power and authority; I will send thee, none but thee, for thee I have called; yea to Pharaoh I will send thee; the oppressor of my people Israel, so it is said, He sent him by the hand of the Angel. Act. 7.35.

3. His commission. And bring thou forth my people the children of Israel out of Egypt.

1. The coupling particle joines commission, to mission, and call, which is here properly given by way of command.

2. The mandate of commission is, bring forth, &c.

1. The work commissionated is eduction, deliverance.

2. The object noted.

• 1. God's people, as related to him,
• 2. The sons of Israel, as related to him.

3. The term from whence, from Egypt, the place of bondage, and their miseries, which were inflicted on them therein. Ver. 10.

From all which we observe.
• D. 1. God joineth together his own sense of his people's misery & his servants observation. And.
• D. 2. God would have such, that they may be instrumental for the Churches good, strictly to note his respects to it.
• D. 3. God would have his servants know, that the cry of his oppressed comes to acceptance with him.
• D. 4. God demonstrats that he seeth all the oppressions of the wicked on his people.
• D. 5. God's hearing Israel's cry, and seeing Egypt's oppression, carry suitable returns to both.
• D. 6. In times of hearing his Churches cry, God observeth the works of enemies towards them. Ver. 9.
• D. 7. God showeth respect unto his Church to stir up instruments to help.
• D. 8. God's going before is a sweet encouragement to instruments for following after. Therefore.
• D. 9. God's call by name must be to such as he makes instruments for his Churches help.
• D. 10. God's call is instant and suffers no delays in such as are called.
• D. 11. Though God need no man, yet he calleth some for his people's help.
• D. 12. Such as God calls he send's to bring about deliverance.
• D. 13. The mission of God may be of the poorest man to the greatest Potentate.
• D. 14. God's commission goeth with his mission and call, commanding their work.
• D. 15. God's command is enough to impower the weakest man for the strongest work.
• D. 16. God's people and Israel's children, are in a sweet conjunction.
• D. 17. God by his word will have his own people and Israel's children out of Egypt.
• D. 18. The instruments sent by God shall work out the Churches deliverance. Ver. 10.

3. The next work for preparing Moses for Israel's deliverance is the encouragement of him to undertake the office of being God's instrument in this salvation, which is discovered in several passages of conference between God and him in the remainder of this & part of the following Chapter. Herein we have,

1. The encouragement given to Moses to the 17 ^th verse of the 4 ^th Chap.

2. The events befalling hereupon, from Ver. 18. to 26.

1. The whole encouragement given to Moses by way of discourse between God and him, whereof there are 4 parts in this dialogue.

1. The parly between them. Ver. 11.12.

2. The next discourse, Ver. 13. to 22 ^th of the third Chapter.

3. The next conference. Ch. 4. Ver. 1.9.

4. The last colloquy. Ver. 10. to 17.

1. The first discourse we have. Ver. 11.12. wherein,

1. Moses begins to excuse himself from the former call in the foregoing verse, wherein note,

1. The manner of making it, And Moses said unto God, some read but, adversatively to God's former call. Syr. and Ar. read no connection. All the rest agree. — Onk. before God.

The form here of making excuse is by speech or word of mouth, wherein are these particulars,

1. The term connecting, and or but, it knits the excuse of Moses to the call of God, by way of setting against it.

2. The spokes-man is Moses to whom God appeared, and whom he now called.

3. The subject bespoken is God himself appearing in the fire upon the bush.

4. The speech itself, it was the fruit of the lips, in the expression following.

2. The matter of his excuse; is generally his pretended insufficiency for the work, and that leveled at both parts of the call given in the former verse.

1. Who am I that I should go to Pharaoh?

2. Who am I that I should bring forth the sons of Israel out of Egypt? Onk. same. — To Pharaoh king of Egypt, &c. out of the land of Egypt, Sept. all other readings agree well. Herein mark,

1. The agreement to avoid God's call is the plea of his own disproportion unto it. Who am I? It is an expostulation nullifying, and abasing himself, who or what I? poor I, what can I do? a poor exile and shepherd here in Midian. And this he urgeth against both parts of the work.

1. Call you me to go to Pharaoh? who I for this work? I a poor shepherd, he a mighty King, a Potentate, how shall I come at him? He supposeth,

• 1. Himself unequal, a poor peasant.
• 2. Pharaoh as a Prince and mighty King.

3. The access to him to be difficult, if not impossible at least to any purpose to prevail with him about the business in his commission.

2. Call you me to bring forth the sons of Israel from Egypt. Who am I to effect this great work? it requires a King and an host to do it, and who poor I that I should ever bring this about? He proposeth to himself,

1. The sons and children of Israel as a poor persecuted people, able to do nothing.

2. That Egypt was an iron funace, full of strength and power to keep them in bondage.

3. That to bring these servants out of the house of bondage, was a work infinitely surpassing his strength, therefore he pleads excuse. Who am I Lord for this work?

Quest. How is it that Moses is so backward now, seeing he appeared so ready to plead the cause of Israel in slaying the Egyptian?

Answ. 1. The brunt of his former persecution might impress fear. 2. The serious apprehension of the greatness of the work might put him upon a pause. 3. His humble thoughts of himself, and remembrance of his brethren's rejecting of him might put him to a stand.

Whence we gather.
• D. 1. God's servants sometimes may put a but upon his call to undertakings for his Church.
• D. 2. God himself may sometimes be denied by the best of men, in their infirmity.
• D. 3. The best souls are apt to have lowest thoughts of themselves for God's work.
• D. 4. Disproportion between the low estate of God's servants and the heights of Potentats may impress fear.
• D. 5. Visible difficulties in the Churches deliverance may dishearten instruments to work.
• D. 6. Instruments despised formerly by the Church may be discouraged from coming to its help.
• D. 7. The power of Egyptian oppressors may startle weak instruments of deliverance.
• D. 8. Redemption of the Church from the house of bondage is a startling work. Ver. 11.

2. God's answer now cometh upon the excuse of Moses, and that to encourage him against any dismaying apprehensions, and that in a double promise.

1. Of his presence to be with Moses in this undertaking,